"Dear madam, shall I tell you why?
One goes too fast, and one too slow;
When near you I would fondly fly,
I use the first; the other, when I go."
New Publications.
The Catholic Doctrine Of The Atonement.
An Historical Inquiry into its Development in the Church. With an Introduction on the Principle of Theological Development.
By Henry Nutcombe Oxenham, M.A., formerly Scholar of Balliol College, Oxford.
Second Edition. London: Allen & Co. 1869.
This is a very scholarly treatise on an important subject. It is not a dogmatic work, but a work on the history of dogma. The author possesses a remarkable insight into the deep and sublime mysteries of faith, especially that of the Incarnation, and writes like one whose whole mind and soul have become imbued with the spirit of scriptural and patristic theology. His manner is remarkably calm, impartial, and dignified; his method of statement, clear and succinct; and his style is that of an accomplished English and classical scholar, often rising to passages of high poetic fervor and beauty. So far as the exhibition of the true doctrine of the atonement is concerned, beyond the critical statement of different schools of opinion, its chief value consists in the refutation of the Calvinistic doctrine, and its discrimination of the modern prevalent Catholic opinion derived from St. Anselm from the dogma properly so called. The essay on development is one of the ablest portions of the book. Möhler, in his Athanasius, has accused Petavius of overstating or pressing too far, in his controversial zeal, the well-known points of his thesis respecting the doctrine of the anti-Nicene fathers against Bishop Bull. It appears to us that Mr. Oxenham has overstepped the mark in the same way in regard to development in general, or at least has used language liable to misapprehension. We think, also, that the character of his mind, which is not adapted to metaphysical or speculative inquiries, and the influence under which his opinions have been formed, lead him to undervalue scholastic theology. There are here and there, also, indications of a bias toward the opinions of a certain class of French writers of the last century, which appears to us to be out of harmony with the genuine spirit of docility to the teaching of the church, and the pietas fidei with which the author is certainly animated. We will specify one instance of this, where Mr. Oxenham has exposed a most vulnerable spot in his defensive armor. It is on page 11 of the introductory essay, where he is rebutting the famous statement of Chillingworth, that there are "Popes against popes, councils against councils," etc. In reply to this, he says, "On this I have to observe, as to popes against popes, waiving the question of fact, their judgments, when resting on their own authority alone, if maintained by some theologians to be infallible, are as strenuously denied to be so by others. It is a purely open question. Councils are held by no one to be infallible except in matters of doctrine, and there is no case of doctrinal contradiction between councils universally received in the church as ecumenical." The author, in this specimen of most faulty logic, by waiving the question of fact respecting the dogmatic judgments of the popes, concedes everything which Chillingworth asserted on that point, and leaves him master of the field. He confines himself to one point of defence, that there are no dogmatic decisions of ecumenical councils which are contradictory to each other. But suppose there are dogmatic decisions of popes to which obedience is required as a term of communion and under pain of excommunication, which are contrary to dogmatic decisions of councils, what then? Suppose one pope requires submission to a dogmatic decision as a term of communion, and his successor requires the same to an opposite decision, what then? Can Mr. Oxenham say transeat? If Mr. Ffoulkes should write a letter to Mr. Oxenham containing an argument based on an affirmation that those suppositions are facts, against the actual position of the holy see and the Catholic episcopate, as against Constantinople and Canterbury, could Mr. Oxenham answer it conclusively without defending that point which he so easily gives up? That the question of the infallibility of the pope is not entirely closed is, of course, true; but it is not so wide open as an ordinary reader would infer it to be from the author's very inconsiderate and unsatisfactory way of stating the matter; nor has it ever been so wide open at any time since St. Peter received from our Lord the charge to confirm his brethren in the faith. Bossuet would never have exposed his flank in the unguarded manner that our author has done. The indefectibility of the Roman see in doctrine, and the duty of obedience to its dogmatic judgments, were always maintained by that great theologian, and by all orthodox Gallicans. The doctrine of what may be called passive infallibility is logically contained in this doctrine of Bossuet and in that doctrine of Catholic faith, that the pope is always the supreme head of the church. By passive infallibility, we mean a security against the separation of the pope and the Roman Church in doctrine from the universal church, either by apostasy from dogmas already defined, or by the enforcement of any new and false dogmas. The active power of the pope, as the teacher and defender of the faith which he perpetually proclaims to the world, and protects by denouncing and condemning heresy, which no Catholic questions, is necessarily secured by this indefectibility or passive infallibility from being perverted to the service of heresy or immorality. The only question that can be discussed between Catholics regarding this matter relates to the conditions and extent of the active infallibility of the pope. The gift of infallibility must necessarily preserve the dogmatic unity of the pope and the Catholic episcopate, and must therefore influence both. They are both factors in the sum of infallibility. What is precisely the force of each as distinct from the other is not yet fully and clearly defined as a canon of faith, and we are willing to await the result of the approaching council which will, probably, at least consider the question of the propriety of making such a canon, before applying any theological formula as a criterion of the orthodoxy of writers, or written statements. Nevertheless, we have a right to expect that every writer should so guard his language and statements that they be not open to a misconception that furnishes a convenient door for the enemy to enter in by.
Perhaps Mr. Oxenham will not essentially dissent from the view we have expressed; and we have the best reason to expect that whatever there may be that is defective or inconsequent in his theological system will be filled up and harmonized by the result of riper thought and study. His work, as a whole, is one of the best and most valuable of those which have been produced by the sound scholars and devoted sons of the church who have been won to the ancient faith of England within the classic halls of Oxford. Every clergyman or scholar addicted to theological studies will find it well worthy of a place in his library, and of a careful perusal.
Alice Murray; a Tale.
By Mary I. Hoffmnan, authoress of Agnes Hilton.
1 vol. 12mo. Pp. 490.
New York: P. O'Shea. 1869.
We like this story for its perfect picture of American country life. We get but one glimpse, and that a very imperfect one, of the city. We have plenty of books, good, bad, and indifferent, describing city life, its manners and customs, its frivolities and follies, and even its vices. It was, therefore, with a feeling of relief, that we read this volume; for, even if one can but seldom visit the country, still one likes to read about its green fields, rippling brooks, gushing springs and dark, cool woods, the lowing kine, and bleating sheep, and in this book we get a goodly dose. Miss Hoffman seems to be a practical farmer, and is as much at home with the butter-ladle as with the pen, and has a thorough disgust, as all good farmers must have, for what city folk often cultivate as flowers—the "pesky white daisy."
The first chapters of the story are a little dull, and the place in which its scene is laid is not definitely stated; but further on, we learn that it is in Western New York. There is nothing extraordinary or intricate in the plot of of the story. Every scene and incident may have occurred just as it is related. It is the old story of innocence and virtue being outgeneralled for a while by craftiness and vice. And while we have such timid girls as Alice Murray, such acts of wrong are possible. It is very well to follow the gospel precept, and when struck upon one cheek to turn the other; but the gospel nowhere requires us to give in addition our own hand with which to smite our cheek.