New Publications
Problems of the Age: With Studies in St. Augustine on Kindred Topics.
By the Rev. Augustine F. Hewit, of the Congregation of St. Paul.
New York: Catholic Publication House. 1868.
This volume, being chiefly a republication of some of our own articles, cannot, of course, receive from us an independent and impartial criticism. We can only state its scope and design, leaving it to other critics to judge of its merits. The topics which it discusses relate to the dialectic unity of the natural and supernatural in the universal order of truth and being. It is intended to meet the intellectual difficulties of those who cannot see this dialectic unity, and who, therefore, apprehend a contradiction between the natural and the supernatural, or, at least, a chasm between the two, which makes it impossible to explain their relation to each other on rational principles. It is more especially adapted to that class of persons who are rather perplexed by an apparent contradiction between reason and faith, than to those who are either positive infidels or positive sceptics. There are many such persons, predisposed to admit a spiritual philosophy and the truth of Christianity, but still in a state of doubt respecting both philosophical and revealed truths. The reason of this is, because the current philosophy of Protestantism is shallow and sophistical, and the current theology of Protestantism irrational. It is necessary, therefore, to present a sound philosophy as a cure for intellectual scepticism, and a sound rational theology as a cure for religious doubt. The Problems of the Age is a contribution to this work. It is neither a system of philosophy nor of theology, but rather a clue to find both the one and the other. It proposes to the man bewildered in the labyrinth of scepticism a path which will lead him out into the open day of certitude, and leaves it to him to try the path or himself, and ascertain by his own examination whether it be the right one. Protestantism first destroyed theology, and then philosophy. Rationalism has tried to reconstruct both; but, having only the débris to use as a material, and no formula to work by, has failed signally. The author of the volume before us has endeavored to derive a formula from the works of the best Catholic philosophers and theologians which gives the principles of construction, to present an outline of the plan according to which all true builders always have been working, and always must work, in the rearing of that temple whose porch is science and whose sanctuary is faith. The first principles of reason and the first principles of faith are presupposed as given. The existence and the attributes of God are briefly demonstrated from the first principles of reason, as the basis of faith in revealed truths. The connection between rational knowledge and supernatural faith is exhibited, and the point of transition from one to the other designated. The principal mysteries of revelation are then taken up, and their dialectic relation to the great truths of natural theology, respecting God as the first and final cause of the creation, is pointed out. As the perversions of Calvinism represent some of these mysterious doctrines in such a way that they are irreconcilable with natural theology, a considerable space is devoted to the clearing away of these misconceptions. The principal philosophical difficulties in the way of apprehending certain doctrines are also noticed, and a solution given. The topics most thoroughly treated are those which relate to the supernatural destiny of man, his primitive condition, the fall, original sin, and the final consummation of all things, including the redemption of the human race through the Incarnation.
The Studies in St. Augustine is a subsidiary essay intended to refute the allegation that the Calvinistic doctrines have been justly deduced from his writings and the authoritative teaching of the church in his time. In doing this, the evidence is clearly presented of the fact that several of the chief distinctive doctrines of the Catholic Church were held by the whole church at the time when the great doctor flourished. It is also shown that modern Catholic theology, although far more precise and definite in many points than the ancient theology could be, is the only true and legitimate offspring and development of its principles. The drift of the whole book in both its parts is to present a clear conception of what the Catholic doctrine is, and to show that this conception is in harmony with the rational principles on which a spiritual and theistic philosophy must base itself. It is adapted, therefore, to stimulate thought and awaken an appetite for truth, much more than to satisfy the mind. Those who are influenced by its arguments must desire a more thorough exposition both of the principles of reason and of those of faith, in order to perceive more clearly the objective truth, both of philosophy and of revelation, unless they are already well-informed on both points. The first branch of science has been handled in the most satisfactory and thorough manner in the philosophical articles of Dr. Brownson's Review. There are also some able articles on the same topics to be found in The Catholic World. It is much to be regretted that these articles are not to be had in a separate volume, so as to be easily accessible, and that there is no complete treatise on philosophy, which is sufficient to meet the wants of our day, written in the English language. The second branch of science, which embraces the evidence of the positive truth of revelation, has been more extensively cultivated. The shortest and most satisfactory way to a conclusion on that point is, to take up at once the proof of the divine institution and authority of the Catholic Church. Two things only are necessary to be proved: First, there is a God; second, God reveals his truth and law through the Catholic Church. It ought not to require a very long time, or a very difficult process, to establish these two truths in any mind not prepossessed by error and prejudice. Those who are unfortunately so prepossessed have no other choice but to work their way out the best way they can, and every one who lends them a helping hand does a great service to his fellow-men.
Parochial and Plain Sermons.
By John Henry Newman, B.D., formerly Vicar of St. Mary's, Oxford.
In eight volumes. Vol. I. New edition.
Rivingtons, London, Oxford, and Cambridge.
For sale at The Catholic Publication House, New York. 1868.
Truly Anglicanism is a unique phenomenon, or, rather, congeries of phenomena, and of its phases there is no end. Its newspapers in this country are rather remarkable for virulent hostility to the Catholic Church, and offensive language about Catholic persons and things. Only the other day, the Hartford Churchman, which professes to be decent, gave currency to the shameless report that the late unfortunate Cardinal d'Andrea was poisoned. The language used about Dr. Newman has been frequently vituperative and insolent in the extreme. The English High Churchmen are usually far more gentlemanly than their American confrères, and their tone and language are often far more decorous when they speak of Catholic affairs. Even in England, however, as well as in this country, a smattering of Catholicism very frequently produces an increase of animosity and bitterness against the Catholic Church. The more nearly some approach her, the more they become inflamed, like comets approaching the sun, and the attraction is suddenly turned into a repulsive force, which drives them back into the dreariness of space. There are some, however, in England, among those who cling to the Established Church, whose spirit is kind and loving toward those whom they would fain regard as their fellow-Catholics, even though these are converts from Anglicanism. A remarkable proof that the number of these is considerable is found in the fact that a new edition of Dr. Newman's Sermons is announced by the Rivingtons, and that the first volume has already issued from the press, with a preface by the Rev. W. J. Copeland, rector of Farnham. The typographical execution of the volume is extremely beautiful. The preface is sad and tender, like the hymn of a captive Israelite in Babylon. Dr. Newman has, we believe, consented to this republication. We remember well the delight and instruction we received from these Sermons when they were first republished in this country, and the pleasure we experienced in visiting, a few months ago, the church of St. Mary the Virgin, at Oxford, where they were preached. We are not able to say whether they contain anything un-Catholic or not; if so, it cannot be sufficient to be in any way dangerous, or to detract from their generally Catholic doctrine and spirit. The editor says that their author is not to be considered as reasserting all their sentiments, and that he would undoubtedly wish some parts of them altered or omitted. They are models of the most perfect English style, and, as such, of great value to Catholic preachers. Their circulation among Protestants to as great an extent as possible is something most devoutly to be wished, and likely to do an extraordinary amount of good. No doubt the Protestant clergy here, whatever may be the case in England, will discourage their being read; yet the younger clergy of all denominations will undoubtedly read them themselves, and will not be able to hinder great numbers of the most cultivated among the laity from doing the same. They are wonderful compositions, the like of which our language does not contain; and those who are not already familiar with them will deprive themselves of a very great pleasure if they do not avail themselves of the opportunity of becoming so. We feel extremely obliged to the editor and publishers for sending out this new and beautiful edition, and we hope its influence may be to draw the hearts of our Protestant friends and brethren nearer to us. We are extremely anxious that the violent and hostile controversy between us should cease, and that we might have the opportunity of discussing with them, in a calm and quiet way, the points of difference which separate them from ourselves. While their tone and manner are so discourteous and unfair, this is impossible; and we hope they may learn a lesson from Mr. Copeland, and others among themselves who are of like spirit with him, as well as from the ci-devant Vicar of St. Mary's, who is revived once more in his surplice and hood, to preach again among his former people, as the prophet of the ten lost tribes.