The church of Christ, bearing on her brow his holy seal, and in her hands his gifts of power, knelt in sorrow at his grave; but she hailed his resurrection with joy, and was endowed anew with treasures of immortal life. Afterward, the might of heathendom arose against her, and she descended from the wrath of man into the catacombs; but she reascended, to wear upon her brow the diadem of a spiritual empire that shall never fall until the elements shall melt with fervent heat; and even then, true to all her history in deriving new glory from every apparent defeat, she will rise again from the great grave of nature to enjoy for ever the vision of God. Kings of the earth have denied her right to invest the pastors of her children with their due prerogatives, and have even dared her to mortal combat; but though distressed and thwarted, she has never relinquished her inherent rights, and she never will. As many times as the head of the church on earth has been driven from Rome by armed, ungrateful violence, so many times exactly has he been welcomed back with tears of penitence and shouts of rapture.
Despoiled of treasures committed to her care by faithful stewards of God's bounty, she has labored with her own hands to feed her needy children. At one time, persecuted in the wilderness, she has found a refuge and a welcome in the courts of princes; at another, driven from the courts of princes, because she would not deny her Lord or her divine commission, she has found a humble sanctuary in the wilderness, and knelt upon the bare earth to adore the Lord of life and light, once the child in the manger, and to invoke all the saints in glory to plead her cause in the ear of infinite justice and goodness.
She has spurned the anointed king from the temple of God, until he repented of his crime; and on the head of the lowly monk who was spending his days in labor and prayer, she has placed the triple crown. With one hand she has bathed with "baptismal dew" the brow of the day-laborer's child, while the other she has raised in defiance of imperial might, which dared to assail her holy altar.
One of the most violent objections to the Catholic Church has been urged for the very reason that she has so faithfully held the balance between the contending forces of society. She has been accused of favoring the claims of absolutism or popular demands, as the triumph of either at the time would favor her own ends, irrespective of right. The charge is unjust, is urged by many who know better, yet it springs from an honest misapprehension in many minds. It would have been utterly impossible for an institution, designed to enlighten and guide mankind in its higher relations, not to touch human interests of every kind, and human institutions generally in many ways; yet the challenge may safely be given to any thoughtful student of history, to acknowledge with candor, whatever may be his ecclesiastical position, that the Catholic Church, having often been chosen to be, and having an inherent right to be, the umpire between the rights of authority and the rights of individuals, has faithfully labored to sustain lawful authority when assailed by the wild fury of misguided multitudes, and that she has interposed her powerful shield, often with the most triumphant success, to protect men whose rights as men were assailed by authority changed by ambition into arrogant and exacting tyranny. What inconsistency and insincerity have been charged against the Catholic Church for this remarkable and noble fact in her history! In this respect the Catholic Church has followed strictly in the steps of her Divine Author, who, when on earth, invariably upheld the rights of authority, while vehemently denouncing those who unjustly exercised it; and while going about doing good, the friend of the friendless and the helper of the helpless, pleading with divine eloquence, and laboring with divine power for the outcast and the poor, never and nowhere sanctioned the spirit of insurrection, but enjoined obedience as one of the main duties of life. Hence, it has come about, by one of those sublime mysteries, which prove the divine origin of Christianity, that the greatest revolution which has ever taken place in religious belief and in civil society in all their bearings, has been effected by the teachings, by the life and death of one who by no word or deed ever assailed authority itself or incited resistance to it.
Beauty and order being the same thing, and religious truth being the beauty of holiness, Christ, who was truth in person, must have made his church the friend and upholder of all beauty and order; and so it has proved for eighteen hundred years. The church has been the celestial crucible in which whatever of human art or invention had within it the essential attributes of higher and spiritual goodness has been purified and adapted to the service of religion. Has poetry sought to please the imaginations of men? the church of Christ unfolded before her the annals of Christianity, with her grand central sacrifice of infinite love, and all her demonstrations of heroic suffering and courageous faith; and poetry drew holier inspiration from the view, and incited men by higher motives to a higher life. Have painting and sculpture sought to represent objects of refining grace and sublimity? the church of Christ persuaded them to look into the records of the Christian past, and there they found treasures of beauty and splendor, devotion and martyrdom, whose wealth of illustration as examples; incentives, and memorials, art has not exhausted for centuries, and will never exhaust. Christian history is the inexhaustible quarry of whatever is most noble and heroic in man, purified by the grace of God. Has architecture sought to invest stone with the attributes of spiritual and intellectual grace? the church of God has so portrayed before her the sublimities of the Christian faith, that she knelt at her feet in veneration, and thenceforth consecrated herself to build enduring structures, which, the more they show of human power and skill, the more they persuade men to the worship of God. Has eloquence sought to nerve men for the grand conflicts of life? the church of Christ has touched the lips of eloquence with living fire from her altar, until have sprung forth words that flamed with love to man and love to God. Has music sought to weave her entrancing spells around the ear and heart and soul? the church of Christ has breathed into music her own divine being, until the music of the church seems like beatific worship, and worship on earth like beatific music.
As in these respects, so in others, the church has made a holy conquest of whatever is noblest among the endowments of men. In speaking of Catholic history, even from the secular point of view, it may be justly said, that nowhere else has there been such wonderful discernment of the various capacities of the human mind, and of their various adaptations. Tenacious of the truth and of all its prerogatives, the Catholic Church has, nevertheless, allowed a wide liberty of thought. That the Catholic Church has narrowed the understandings of men, is a singular charge to make in the face of the schools of Catholic philosophy, in which men of varying mental structure, training, or habits of thought, have had full, free play of their faculties. And where else have there been so many free and varying activities as in the Catholic Church? The false charge that the church fetters the minds and movements of men, may be traced to the fact that all Catholic diversities of thought have converged, like different rays of light, in the elucidation of truth, and that varying modes of Catholic action have had one object—the advancement of truth.
Here is the intended force of all these illustrations, for they have had a logical purpose. The world will never outgrow the church. All the boasted improvements in science, in art, in civilization, so far from impeding the church of Christ, and making her existence no longer needed, will, at the same time, advance her power, and make her more needed than ever. If in the middle ages, when society was in the process of transition from the old to the new, the church was pre-eminently needed to keep what was just and right and true in the older forms of civilization, and gradually to adapt to them what was just and right and true in the newer developments of society, most truly is the church needed now, when there exists a perfect chaos of opinions, and when a part of the civilized world is in another transition, from the aimless, rudderless vagaries of Protestantism to the solid rock of Catholicity. If ever the voice of authority was needed, like the voice of the angel of God, heard amid and above the howlings of the storm, it is needed now.
Much false reasoning has been uttered about the "unchangeable church," as though, because "unchangeable," it was not adapted to a changing and striving world, when, in truth, for the very reason that the church of Christ is unchangeably true, she is required and adapted for all the changes and emergencies of time. Who ever heard a sailor complain of the mariner's compass, because, on account of its unchangeable obstinacy, it would not conform to his private judgments and caprices about the right course? No one. It is for the very reason that the mariner's compass is unchangeably true to the eternal law of magnetic attraction, under all circumstances and in all places, that it is the unerring guide among the whirlwinds and heavings of the great deep. Catholicity is the mariner's compass upon a greater deep—even that of the wild and rolling, beating ocean of humanity, pointing, amid sunny calms, or gentle winds, or raging gales, unerringly to the cross of Jesus Christ, as the needle of the mariner's compass points to the north—guiding, age after age, the precious freights of immortal souls to the harbor of infinite and unending joy.
The force of this illustration is all the stronger that the mariner's compass is a human adaptation of an immutable law of nature to navigation, while the church of the living God is divine alike in origin and application, and has existed from the beginning, unchangeable, like God himself, yet adapting herself to the wants of every age. The church of God is like his own infinite providence, in which unchangeable truth meets in the harmony of mercy the innumerable changes of human need.
Much has been written and more said about "the church of the future," as though it were to be some millennial manifestation altogether different from the historic church; but the church of the future, which is not also the church of the past and of the present, can be no church; for a true church must reach to the ages back as well as to those before. If the continuity is broken, truth is broken, and cannot be restored. As for eighteen centuries there have been no forms of civil society, no calms or tempests in the moral, political, social, or religious world, in which the Catholic Church has not been true to the organic principles of her divine life, even the enemy of catholicity should admit—that fact being granted—that the presumption is on her side that she will be equally true to those principles during the centuries that are to come. He may deny that the church has been true, and, consequently, that she will be true, but he will not admit one proposition and deny the other; he will admit both or deny both. In other words, he will admit, equally with the friend of catholicity, the identity of the church, past, present, and to come. Now, it will be impossible for a friend or enemy of the Catholic Church, from her beginning to this very day, to point to an hour when she was not a living church; it is, then, probable, that she will continue to be a living church. But where, since the promulgation of Christianity to this time, has existed a body of Christian believers, which, for the quality of continual existence, has so good a right to be called the church of Christ as the Catholic Church? Considering her numbers, extent, and duration, that church has been preeminently the church of the past; considering numbers, extent, and duration, that church is pre-eminently the church of the present; considering all analogies and probabilities, then the Catholic Church will be preeminently the church of the future. In truth, the vindictive anger of the enemies of the Catholic Church, in whatever form of opposition it may be shown, proceeds from the fact, not that she is the dead church of the past, as she is sometimes called, for there would be no reason to war with the dead, but because she is, as she has been and will be, the living church. The Catholic Church is hated not for being too dead, but for being too living. She has seen the birth and death of countless "improvements" of her principles, and she has received with gladness into her fold many an eager and conscientious inquirer for the "new church," who has at length reached an end of his wanderings and a solution of his doubts in finding, with tears of rapturous submission, that the new church, for which he was seeking, is the same church which has stood for ages, ever old, yet ever new, because representing Him who is alike the Living God and the Ancient of Days.