We confess that it appears to us a very puzzling "problem" to find out how to answer the foregoing criticism, or the others from non-catholic periodicals which it has been our hap to fall in with. Not one of them has seriously controverted the main thesis of the book they profess to criticise, or to make any well-motived adjudication of the several portions of the argument by which the thesis is sustained. Some, like the one before us, attempt to set aside the whole question; others content themselves with a round assertion that the arguments are inconclusive; and the residue confine themselves to generalities; or, at most, to the criticism of some minor details. We should not think it worth while to trouble ourselves or our readers with a formal replication to such superficial critics, were it not for the opportunity which is afforded us of bringing into clearer light the total lack of all deep philosophy or theology in the non-catholic world, and the value of the Catholic philosophy which we are striving to bring before the minds of intelligent and sincere inquirers after truth.
The criticisms begin with the title of the work. The critic of The Independent objects to our calling old questions problems of the age. The Southern Review coincides with him, and suggests that they should rather have been called "problems of all ages;" while another critic, in The Evening Post, gives his verdict that they are all to be classed as "problems of a bygone age." This last criticism is the only one founded upon a reason; and is, at the same time, a full justification of the appropriateness of the title before all those who still profess to believe in the revelation of God. The different classes of protesters against the teaching of the church have wearied themselves in vain in searching for a satisfactory solution of the problems of man's condition and destiny; either in some new rendering of divine revelation, or in some system of purely rational philosophy. The despair produced by their utter failure vents itself in the denial that these problems are real ones, capable of any solution at all, and in the attempt to relegate them finally into the region of the unknowable. This is a vain effort. They have forced themselves upon the attention of the human mind ever since the creation, and they will continue to do so, in spite of all efforts to exorcise them. The relations of man to his Creator, the reason of moral and physical evil, the bearing of the present life on the future, the significance of Christianity, and such like topics, can be regarded as obsolete questions only by a most unpardonable levity. The so-called Liberal Christian and the rationalist may in deed proffer the opinion that the solutions we have given are already antiquated. But, with all the hardihood which persons of this class possess in so remarkable a degree in claiming for themselves all the light, all the intelligence, all the spiritual vitality existing in the world, we must persist in thinking that their triumphant tone is some what prematurely assumed. We insist that the problems of bygone ages are the problems of the present ages, and that the solutions of bygone ages are the only real ones, as true and as necessary at the present moment as they have ever been. The restless mind of the non-Catholic world, having broken away from its intellectual centre to wander aimlessly in the infinite void, has plunged itself anew into all the puzzle and bewilderment from which Christianity with its divine philosophy had once delivered it, and, wearied with its wanderings, longs and yet delays to return to its proper orbit. Hence the great problems of past ages have become emphatically the problems of the present, and must be answered anew, by the same principles and the same truths which past ages found sufficient, yet presented in part in modified language, in a new dress, and with special application to new phases of error. The title Problems of the Age is therefore fully justified as the most felicitous and appropriate which could have been chosen for a treatise intended to meet the wants of those who are seeking for help in their doubts and difficulties respecting both natural and revealed religion. Any believer in the Christian revelation who cannot recognize this, and heartily sympathize in any well-meant effort to present the Christian mysteries in an aspect which may attract honest and candid doubters or unbelievers, shows that he has mistaken his side, and has more intellectual sympathy with unbelief than he would willingly acknowledge, even to himself.
Another anonymous critic sets aside with one sentence the entire argument of the book; because, forsooth, it begins with the assumption that the Catholic doctrine is the only true one, and demands a preliminary submission of the reader's mind to the authority of the Catholic Church. Nothing could be more superficial and incorrect than this statement of the thesis proposed by the author. The whole course of the argument supposes that an unbeliever or inquirer after the true religion begins with the first, self-evident principles of reason; proceeds, by way of demonstration, to the truths of natural theology, and by the way of evidence and the motives of credibility advances to the belief of Christianity and the divine authority of the Catholic Church. The thesis proposed or the special topic to be discussed by the author is, Supposing the authority of the Catholic Church sufficiently established by extrinsic evidence, is there any insurmountable obstacle, on the side of reason, to accept her dogmas as intrinsically credible? The implicit or even explicit affirmation that Catholic philosophy is the true and only philosophy, that it alone can satisfy the demands of reason, is no begging of the question; for it is not stated as the datum or logical premiss from which the logical conclusions are drawn. It is stated as being, so far as the mind of the sceptical reader is concerned, only an hypothesis to be proved, an enunciation of the judgment which is made by the mind of a Catholic, the motives of which the non-catholic reader is invited to examine and consider by the light of the principles of reason, or of those revealed truths of which he is already convinced.
A most sapient critic in the London Athenaeum, venturing entirely out of his depth, makes an observation on the statement that absolute beauty is identical with the divine essence, which we notice merely for the amusement of our theological readers. The statement of the author is, that beauty is to be identified with the divine essence, by virtue of its definition as the splendor of truth, and because truth, being identical with the divine essence, its splendor must be also. This consummate philosopher argues that beauty must be identified, not with the divine essence, but with its splendor, because it is the splendor of truth. The splendor of God is, then, something distinct from God; and he is not most pure act and most simple being! We cannot wish for a more apposite illustration of the total loss of the first and most fundamental conceptions of philosophy and natural theology out of the English mind—a natural result of that movement which began with Luther, when he publicly burned the Summa of St. Thomas.
The Mercersburg Review denies the demonstrative force of the evidences of natural religion and positive revelation; referring us to conscience, or the moral sense, as the ground of belief in God and in Jesus Christ. This is another proof of the truth of our judgment, that the radical intellectual disease which Protestantism has produced requires treatment by a thorough dosing with sound philosophy. The corruption of theology has brought on a corruption of philosophy, and heresy has produced scepticism, so that we can hardly find a sound spot to begin with as a point d'appui for the reconstruction of rational and orthodox belief. We do not despise the argument from conscience and the moral sense, or deny its validity. We did not specially draw it out, because we were not writing a complete treatise on natural theology; but it is contained in the metaphysical argument establishing the first and final cause. Apart from that, it has no conclusive force. What is conscience? Nothing but a practical judgment respecting that which ought to be done or left undone. What is the moral sense, but an intimate apprehension of the relation of the voluntary acts of an intelligent and free agent to a final cause? It is only intellect which can take cognizance of a rule or principle directing a certain act to be done or omitted, or of the intrinsic necessity of directing all acts toward a final cause or ultimate end. The intellect cannot do this, or deduce an argument from conscience and the moral sense for the existence of God, unless it has certain infallible principles given it in its creation; and with these principles, the existence of God and all natural theology can be proved by a metaphysical demonstration, proceeding from which, as a basis, we prove Christianity and the Catholic Church by a moral demonstration which is reducible to principles of metaphysical certitude. Deny this, and conscience, or the moral sense, is a mere feeling, a sensible emotion, a habit induced by education, a subjective state, which is just as available in support of Buddhism or Mohammedanism as of Christianity. The Mercersburg Review is trying to sustain itself midway down the declivity of a slippery hill, afraid to descend where the mangled remains of Feuerbach lie bleaching in the sun, and unwilling to catch the rope which the Catholic Church throws to it, and ascend to the height from whence Luther, in his pride and folly, slid. Kant's miserable expedient of practical reason may suit those who are content with such an insecure position; but it will never satisfy those who look for true science, and certain, infallible faith.
The Round Table, in a notice which is, on the whole, very favorable and appreciative, complains that we have accused Calvinism of being a dualistic or Manichaean doctrine. We have not only affirmed, but proved that it is so. By Calvinism, however, we mean the strict, logical Calvinism of the rigid adherents of the system. The moderated, modified system, which approaches more nearly to the doctrine of the most rigorous Catholic school, we do not wish to censure too severely. Neither do we charge formal dualism, or a formal denial of the pure, unmixed goodness of God even upon the strictest Calvinists. What we affirm is, that, together with their doctrine respecting God, which is orthodox, they hold another doctrine respecting the acts of God toward his creatures, which is logically incompatible with the former, and logically demands the affirmation of an evil and malignant principle equally self-existent, necessary, and eternal with the principle of good, and thus leads to the doctrine of dualism in being. Many orthodox Protestants have spoken against Calvinism much more severely than we have done; and, in fact, while we cannot too strongly reprobate its logical consequences, we always intend to distinguish between them and the true, interior belief which exists in the minds of many Calvinists, excellent persons, and really nearer to the church, in their doctrine, as practically apprehended, than they are aware of.
Our Independent critic is displeased with the Latin quotations from scholastic theology which we have somewhat freely employed, and compliments us, as he apparently supposes, by suggesting that this violation of good taste is to be ascribed, not to any lack of judgment on our part, but to the fault of our position. It is somewhat amusing to notice the patronizing air which this well-meaning gentleman assumes, and the evident complacency with which, from the height of his little, recently constructed eminence, he looks down with a smile of pitying forbearance upon our unfortunate "position." We will consent to waive, once for all, all claims of a personal nature to any consideration which is not derived from our position as a Catholic and a humble disciple of the scholastic theology. That theology is the glory and the boast of Christendom and of the human intellect. We are firmly convinced that there is no true wisdom, science, illumination, or progress to be found, except in following the broad path which scholastic theology has explored and beaten. Although our nice critic—who seems to have more admiration for the effeminate classicism of Bembo and the age of Leo X. than the masculine verve of St. Thomas—may call the scientific terminology of the schoolmen "bad Latin," we shall venture to retain a totally different opinion. It is unequalled and unapproachable for precision, clearness, and vigor. We have employed it because our own judgment and taste have dictated to us the propriety of doing so. We have not been led by servile adhesion to custom, or the affectation of making a display, but by the desire of making our meaning more clear and evident to theological readers, especially those whose native language is not English, and of introducing into our English theological literature those definite and precise modes of reasoning which belong to these great schoolmen. We can easily understand the aversion of our opponents to the schoolmen, in which they are only following after their predecessor, Martin Bucer, who said, albeit in Latin, Tolle Thomam et delebo Ecclesiam Romanam, "Take away Thomas, and I will destroy the Roman Church." To the personal remarks of the critic in regard to the author and the history of his religious opinions we give a simple transeat, and pass to what semblance of argument there is in rejoinder to the thesis defended in the Problems of the Age.
The critic says that the same process of logic which the author employs against his opponents would destroy his own statements. This is a mere assertion, without a shadow of proof, and we meet it with a simple denial. It is, moreover, a piece of triviality with which we have no patience. It is the language of the most wretched and shallow scepticism, conceived in the very spirit of the question of Pontius Pilate to our Lord, "What is truth?" We have been engaged for thirty years in the study of philosophy and theology, and have carefully examined and weighed the matters we have undertaken to discuss. The substance of the doctrine we have presented is that in which the greatest minds of all ages have been agreed; and it has been proved and defended against every assault in a manner so triumphant that its antagonists have nothing to say, but to deny the first principles of logic, the possibility of science, the certainty of faith. There are, undoubtedly, certain minor points which are open to question and difference of opinion. But, as to our main thesis, that the Catholic dogmas are not contradictory to anything which is known or demonstrable by human science, we defy all opponents to refute it.
By another subterfuge, equally miserable, our critic shakes off all responsibility of even noticing the serious, calm, and well-motived statements which we have made respecting Catholic doctrines. We hold, he says, one half of our doctrines as prescribed by authority, under pain of excommunication and damnation; and the other half, under an obligation to renounce them at a moment's warning, from the same authority; therefore, no attention is to be paid to our arguments. This is one of the most remarkable and most discreditable statements we remember ever to have come across in a writer professing himself an orthodox Christian. Does this inconsiderate writer see to what a dilemma he has reduced himself? Either he must admit that Jesus Christ, the apostles, the Bible, teach him with authority, and plainly and unequivocally, certain doctrines which he is bound to believe, under penalty of being cast out from the communion of true believers, and incurring eternal damnation; or he must deny it. In the first case, he must retract his words, or give the full benefit of them to the rationalist and the infidel, against himself. In the second case, he must lay aside his mask, and step forth with the discovered lineaments of an open unbeliever. We receive the dogmas of faith proposed by the church because they are revealed by Jesus Christ through his Holy Spirit, who is indwelling in the body of the church. We cannot revoke these dogmas into an examination or discussion of doubt, any more than we can doubt our own existence, or the first principle of reasoning. Nevertheless, as we can argue against a person who doubts these first principles, or give proofs and evidences to an ignorant man of facts or truths whose certainty is known to us; so we can give proofs of dogmas of faith which we are not permitted to doubt for an instant to one who does not believe these dogmas, or understand the motives upon which their credibility is established. It is unlawful to doubt the being and perfections of God, the immortality of the soul, the truth of revelation. Yet we may examine thoroughly all these topics to find new and confirmatory proof and answers to objections. One who is in doubt or ignorance may examine and weigh evidences in order to ascertain the truth, and does not sin by keeping his judgment in suspense until it obtains the data sufficient to make a decision reasonable and obligatory. In arguing with such a person, it is necessary to descend to his level, and reason from the premises which his intellect admits. In like manner, when it is a question of the Trinity, the Incarnation, the divinity of Jesus Christ, the canonicity and inspiration of the Scriptures, and all other Catholic dogmas; although a Catholic may not doubt any one of these, and would act unreasonably if he did, since he has the same certainty of their truth that he has of his own existence or the being of God; yet he may examine the evidences which are confirmatory of his faith for his own satisfaction, and reason with an unbeliever in order to convince him of the truth. The subterfuge by which our critic and some other writers, especially one in The Churchman, attempt to evade the inevitable deductions of Catholic logic, which they cannot meet and refute—namely, that we cannot, with consistency, argue about doctrines defined by infallible authority—is the shallowest of all the artifices of sophistry. When the Son of God appeared on the earth in human nature, and in form and fashion as a man, claiming infallible authority, and demanding unreserved obedience, it was necessary for him to give evidence of his divine mission. A Jew, a Mohammedan, or a Buddhist cannot, in reason or conscience, believe in Jesus Christ until this evidence has been proposed to him. When it is sufficiently proposed, he is bound to believe; and, once becoming aware that Jesus is the Son of God, he is bound to believe all that he has revealed, simply upon his word. But, supposing he has been erroneously informed that the teaching of Jesus Christ contains certain doctrines or statements of fact which are in contradiction to what seems to him to be right reason or certain knowledge, it is unquestionably both prudent and charitable to correct his mistakes upon this point, and thus remove the obstacles to belief from his mind. Precisely so in regard to the Catholic Church. The demand which she makes of submission to her infallible authority, as the witness and teacher established by Jesus Christ, is accompanied by evidence. It is upon this evidence we lay the greatest stress; and in virtue of this it is that we present the Catholic doctrines as certain truths which every one is bound to believe. Undoubtedly, the infallibility of the church once established, it is the duty of every one to believe the doctrines she proposes, putting aside all difficulties and objections which may exist in his own imperfect, limited understanding. Yet, if these difficulties and objections do not lie in the very mysteriousness, vastness, and elevation of the object of faith itself, but in merely subjective misapprehensions, it is right to attempt to remove them, and to make the exercise of faith easier to the inquirer. Moreover, although it is sufficient to prove the infallibility of the church, and then, from this infallibility, to deduce, as a necessary consequence, the truth of all Catholic teaching; it does not follow that each separate portion of this teaching cannot be proved by other and independent lines of argument. The divine legation of Moses is sufficiently proved by the authority of Christ; but it can be proved apart from that authority. So, the Trinity, the real presence, baptismal regeneration, or purgatory, are sufficiently and infallibly proved from the judgment of the church; but they may be also proved from Scripture, from tradition, and, in a negative way, from reason. In the Problems of the Age our principal intention has been to clear away difficulties and misapprehensions from the object of faith, in order that candid inquirers might not be obliged to assume any greater burden upon their minds than the weight of that yoke of faith which the Lord himself imposes. In doing this, we have endeavored not only to clear the dogmas of faith from the perversions of heretical doctrines, but also to distinguish them from theological opinions, which rest only on human authority, and are open to discussion. We have also thought it best, not merely to mark off doctrines of faith, and leave them in their naked simplicity, free from that theological envelope which is sometimes confounded with their substance; but also to give them that dress which, in our opinion, is best fitted to set off their native grace and beauty. We have not simply expressed the definitions of the church, discriminating from them the opinion of this and that school, and thus barely indicating what must be, and what need not be believed, in order to be a Catholic. We know the wants of the class of minds we are dealing with. They feel the need of some general view which shall give them a coup a'oeil of the theological landscape, and enable them to embrace the details and single objects contained in it in one harmonious whole. They have had so much sophistical reasoning and false philosophy, as well as bad and repulsive theology, dinned into their ears and minds that they cannot be satisfied without some better system as a substitute. We were obliged, therefore, not only to point out that certain opinions—generally repugnant to those who have been sickened by imbibing the Calvinistic and Lutheran poison—are not obligatory on the conscience of any Catholic, but also to present the opinions of another school more remote from Protestant orthodoxy, and less repugnant to those who are called liberal Christians. Our critic seems to imagine that, in doing this, we are merely playing an adroit game in which all kinds of theological or philosophical opinions are used as counters, without reference to truth, and merely with the view of winning as many converts as possible, by any show of plausible argument. At any moment, he says, we are ready to throw away the whole, if commanded to do so by authority. Once caught, those who have been drawn into the church by an artifice will have their minds tutored in a far different way, and be obliged to keep themselves ready to accept the very contrary of that which we assured them was sound, orthodox doctrine, at the arbitrary will of the ecclesiastical authority. Until that authority defines precisely what the sound Catholic doctrine is, we can have no settled, well-grounded opinion; but only conjecture and hypothesis. Let the absurdity of any of these hypotheses be shown by some Protestant controversialist, and the plea is ready that the church is not responsible for private opinions. Yet we have been artful and audacious enough to put forth a network of such hypotheses as Catholic doctrine when they are not Catholic doctrine, and are directly controverted by other Catholic writers. In an article which appeared lately in Putnam's Monthly, publicly ascribed to the same gentleman who is the avowed author of the criticism we are noticing, there is a general charge made upon "Americo-Roman preachers," of presenting a "plausible pseudo-Catholicity" quite different from the genuine Italian and Irish article. The Churchman, not long ago, made a similar statement which, if not mendacious, is supremely foolish and ignorant, respecting F. Hyacinthe, and certain other devoted Catholics in France.