THE CHRISTIAN EXAMINER. May, 1866.
The first volume of the new series of this periodical is completed in the present number, and, we suppose, is a fair specimen of the way in which we may expect to see its programme carried out. On the whole, our expectations are quite well satisfied, particularly with the present number. The first article, "The Unitarian Movement," is an exposé of the view taken by the conductors of the influence which the Unitarian movement is expected to exert upon the future destiny of Christendom and the civilized world. The Unitarian movement is supposed to represent the generally diffused and accepted theology of the mass of thinking persons in the Protestant world, especially of those who give tone to literature, and are most active in promoting science, art, culture, civilization, and process in general. The Catholic Church is a sect, because separated from the scientific and progressive movement. The Unitarian denomination is a useful little institution in a small way, but is not expected to absorb other bodies into itself. Rather it and they are expected to coalesce into a more universal form of organization, which will be the New Christendom or Church of the Future.
The principal difficulty we find in the ingenious theories of our Unitarian friends is, that they assume a great deal, and prove but little. They assume to be in advance of all the world in intelligence, science, liberality, etc., and quietly ignore the whole massive, colossal fabric of Catholic theology. The truth is, the Unitarian idea, so far as it is an idea, and in the way in which any considerable class of Unitarians represent it, is not, and cannot become, the dominant idea of that portion of the scientific or civilized world which has disowned allegiance to the supreme authority of divine revelation. Nor can it be shown that the Catholic idea will not win again the control partially lost over the intellectual realm. Either the human race has a purely natural destiny, or a supernatural one. If the former, a Trinitarian or Unitarian Church, a Past, Present, or Future Church, is not necessary. The State and Society are the highest and all-sufficient organization of the race. If the latter, there must be a divinely instituted organization, possessing continuity of life and fixedness of laws, from the origin of the race. Our friends must admit more or give up more. They are on a road now which will infallibly bring them face to face with the Catholic Church. We look with hope to see some of the boldest and most consistent thinkers of the Unitarians come through into the Catholic Church by this road, and interpret the genuine rationalism of Christian doctrine to their own people much better than we can do it. Dr. Brownson has really demonstrated the whole problem from their own axioms and definitions, if they would but attend to him. But the good Doctor, unfortunately for them, has travelled over the road in seven-league boots, so fast and so far, that it will take at least twenty-five years for his ancient compeers to come up with him.
In the review of "Tischendorff's Plea for the Genuineness of the Gospels," Dr. Hedge has given us an essay marked with his sound and solid scholarship. It is a valuable contribution to sacred literature, and we would gladly see volumes of the same sort from his pen.
The sketch of that singular and gifted person, Francis Newman, the brother of Dr. Newman, has great interest. It tells us something we are very glad to know, and could not easily have found out without the help of the writer. These are always the most interesting and valuable articles in reviews. The author cannot help giving a few passing cuts at Dr. Newman. Dr. Newman seems to annoy a great number of people very much. They seem vexed that he should be a Catholic, and yet extort from even the unwilling so much homage to his genius. The "Independent" calls him renegade and apostate, and Bishop Coxe's very inharmonious organ, misnamed the "Gospel Messenger," calls him "detected thief," with similar epithets. The "Church Journal" tries to make believe that his letter to Dr. Pusey is a "wail of despair." Our Unitarian friend is too much of a gentleman to indulge in such boorish [{428}] demeanor, but still he cannot suppress a well-bred sneer. "What has Dr. Newman ever done for God's humanity? Has the oppression of the English masses ever weighed upon his heart? Has he ever lifted up his voice in behalf of our down-trodden little ones? Has he ever thought of saving men from the great hell of ignorance and superstition, or are these the safeguards of his precious faith? We have a right to judge of that faith by its fairest fruit. Ex pede Herculem. "
Dr. Newman's conversion seems, in the eyes of Protestants, to have such a tremendous moral weight, and to carry such a force of argument in it for the truth of the Catholic Church, that they are obliged to deny in some plausible way either his intellectual or moral greatness, in order to escape from it. Does not the author of these sentences know well, that if the Catholic Church and her clergy were taken away from the masses and the poor, they would perish in ignorance and vice while he and his companions were discussing their plans and estimates for the church of the paulo-post future? Does he not know that Dr. Newman and a multitude of other gifted men like him are preaching and working every day among the poorest of the people, while Unitarian clergymen are ministering to select and intelligent congregations? Does he know what St. Peter Claver did for the negroes, and can he point to any Protestant who has done the like? A little more of Dr. Newman's own conscientiousness in speech would do no harm to some of his critics.
The article on "Bushnell on Vicarious Sacrifice" is ably and fairly written, and all the writer's positive views are compatible with Catholic doctrine. He commits the great faux pas, however, of ignoring all the post-reformation theology of the Catholic Church, and speaking as if theological science were confined to Protestants. He appears also to be unaware that Catholic theologians commonly teach, after St. Augustine, that God was not bound by his justice to exact condign satisfaction as the condition of pardoning sin, but was free to pardon absolutely. It was more glorious both for God and man that this pardon should be accorded as the fruit of the noblest and most perfect act of merit possible, rather than given gratuitously.
"An American in the Cathedrals of Europe" is an article full of the genuine and pure sentiment with which Mr. Alger's writings abound, and without a word to mar the pleasure a Catholic would take in reading it.
The notices of Dr. Hall and of the University of Michigan have each their interest and value, and the literary criticisms are, as usual, in good taste.
THE APOSTLESHIP OF PRAYER. By the Rev. H. Ramière, of the Society of Jesus. Translated from the latest French edition and revised by a Father of the Society. 12mo, pp. 393. John Murphy & Co., Baltimore. 1866.