As a production of learning, philosophical thought, and literary taste, the Beginnings of Christianity deserves, in our opinion, a place among the best works of New England scholars. We will close this notice by an extract which shows the philosophical and religious tone and quality of the great argument presented in the volume:
“When we look back upon the ancient philosophy in its entire course, we find in it nothing nearer to Christianity than the saying of Plato that man is to resemble God. But, on the path of speculation, how defective and discordant are the conceptions of God! And if God were adequately known, how shall the fetters of evil be broken and the soul attain to its ideal? It is just these questions that Christianity meets through the revelation of God in Jesus Christ. God, the head of that universal society on which Cicero delighted to dwell, is brought near, in all his purity and love, to the apprehension, not of a coterie of philosophers merely, but of the humble and ignorant. There is a real deliverance from the burden of evil, achieved through Christ, actually for himself and potentially for mankind. How altered in their whole character are the ethical maxims which, in form, may not be without a parallel in heathen sages! Forgiveness, forbearance, pity for the poor, universal compassion, are no longer abstractions derived from speculation on the attributes of Deity. They are a part of the example of God. He has so dealt with us in the mission and death of his Son. The cross of Christ was the practical power that annihilated artificial distinctions among mankind and made human brotherhood a reality. In this new setting, ethical precepts gain a depth of earnestness and a force of impression which heathen philosophy could never impart. We might as well claim for starlight the brightness and warmth of a noon-day sun” (p. 189). This fine passage is supplemented by two condensed statements in another place, that the end in view of the plan of Jesus was “the introduction of a new life in humanity,” and the plan itself “the establishment of a society of which he is the living head” (p. 467). This really comprehends the whole Christian Idea in germ. Its true and perfect evolution, and an accurate commentary upon it, would present a complete philosophy of Christianity.
De Deo Creante: Prælectiones Scholastico-Dogmaticæ quas in Collegio S.S. Cordis Jesu ad Woodstock, Maxima Studiorum Domo Soc. Jesu in Fœd. Americæ Sept. Statibus, habebat A.D. MDCCCLXXVI.-VII., Camillus Mazzella, S.J., in eod. Coll. Stud. Præfectus et Theol. Dogm. Professor. Woodstock, Marylandiæ: Ex Officina Typographica Collegii. 1877. 8vo, pp. xxxv.-935.
This treatise is a complete exposition and defence of the Catholic doctrine on creation and its kindred topics as handed down in the church by tradition from the earliest ages to the present day. As the title of the book indicates, the subject is considered not merely from a dogmatic point of view; all the errors of the ancients as well as of their modern imitators being taken up in turn and refuted. A glance at the general divisions of the work will show the wide range of topics treated: I. “De Creatione Generatim”; II. “De Angelica Substantia”; III. “De Hominis Origine et Natura”; IV. “De Hominis Elevatione ad Statum Supernaturalem”; V. “De Humanæ Naturæ Lapsu”; VI. “De Hominis Novissimis.”
Each of these subjects is developed with the greatest detail. Take, for example, the seventeenth proposition in the third disputation, on the origin of the human race. In the introductory remarks to this proposition the author first explains our descent from Adam, the first man, according to revelation, and then devotes some ten pages to a concise but thorough exposition of Darwinism and its companion errors. After this he lays down the following thesis: “Primi parentes, prout ex divina revelatione constat, non modo quoad animam, sed etiam quoad corpus, immediate a Deo conditi sunt. Quam certissimam veritatem frustra evertere aut infirmare nituntur qui nunc audiunt Transformistæ: principium enim quod assumunt arbitrarium est, atque experientiæ repugnans; media, quæ assignant, ad transformationem efficiendam sunt insufficientia; probationes, demum, quas adducunt, nihil omnino evincunt.” This he proves directly by a large array of arguments from the Holy Scriptures, the fathers and the doctors of the church. He then proceeds to show the untenableness of the opposite theories, demonstrating that animals can only be propagated by others of the same species; that the ablest practical scientists of the day have acknowledged the arbitrariness of the transformation theory, and that many have proved it contrary to known facts; that the means suggested by the evolutionists are insufficient to explain the origin of man, etc., etc. He introduces a large and well-marshalled army of quotations from American, British, and Continental scientists to back up his position.
The divisions of the work and the order in which they are treated lay no claims to originality, which the author has very sensibly considered as worse than out of place in a theological text-book, since it tends only to perplex the student and to introduce confusion into the schools of divinity. The fate of writers who have, even in our own day, adopted a different course proves clearly the correctness of this view. Nevertheless, the method pursued in the treatment of particular questions is at once novel and useful, and, as far as we know, peculiar to Father Mazzella. As a general rule, theological writers, after having briefly explained the meaning of the proposition and touched on the errors of their adversaries, enter at once on the demonstration. This done, they devote a great deal of space to the solution of difficulties and the refutation of objections; and it is on this last point especially that they rely for making the sense of their thesis clear. Father Mazzella has adopted a different mode of proceeding. The development of each of his propositions contains two distinct parts: in the first he presents a complete exposition of the subject-matter in all its bearings; in the second he proves the point at issue. He starts out by giving a summary of the decisions of the church regarding the question under discussion. Then, if there be any diversity of opinion amongst Catholic doctors, he explains each system and notes the degree of probability contained in it. Finally, he proceeds to the exposition of contrary errors or heresies, and of the various senses, false and true, in which the doctrine may be interpreted. All this opens the way to the second part, in which the thesis is proved from Scripture, the fathers, and reason, and the few difficulties that perhaps remain are answered.
This manner of developing a subject seems to us to confer a twofold benefit on the student: it gives him a clear and comprehensive conception of the positive doctrine, and at the same time supplies him with general principles by means of which he may readily solve any new objections that may chance to arise in discussion. It is not sufficient for the young theologian to have learned by heart a number of proofs, and the answers to the long string of difficulties given in his text-book. He must be imbued with the whole spirit of Catholic doctrine, and thus he will form within himself a new theological sense, if we may use the expression, by which he can easily discern what is consonant with, and what is repugnant to, the truths contained in the deposit of faith. Such is the result aimed at in Father Mazzella’s method. Hence he devotes but little space to the answering of objections; for he has already disposed of them in the exposition of his thesis. Most difficulties, in fact, arise from a misunderstanding of Catholic doctrine; hence it is plain that they must readily disappear, if the dogmas of the church be clearly explained.
As is proper for a theologian, the author makes abundant use of Scripture and tradition. Whilst avoiding all needless excursions into the fields of philology and hermeneutics, he does not refuse to handle the difficulties brought from these sciences. An instance of this is his vindication of the true sense of the famous [Greek: eph ô]—in quo—in the fifth chapter of the Epistle to the Romans. Whenever the question under discussion has been defined by the church, the decrees are carefully given and explained. We frequently find a series of definitions on the same subject, taken from councils held at various periods, proving the wonderful unity of the church’s teaching in various ages. Father Mazzella makes frequent use of the fathers and great scholastic writers. He generally quotes them word for word, thus ensuring conviction as to their real opinion, and familiarizing the reader with their peculiar modes of thought and expression, taking care, however, to explain all obscurities in the text.
Every student of theology is aware of the importance of mental philosophy in our days, when the repugnance of the supernatural to reason is so loudly and boldly asserted. Hence the author constantly appeals to it, but is careful to admit only such opinions as are approved by the authority of the schools, taking as his guides only St. Thomas and the ablest commentators of the Angelic Doctor, especially Suarez.