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HENRY EDWARD,
CARDINAL ARCHBISHOP OF WESTMINSTER.
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:
In sanctam Ecclesiam Catholicam^ hoc est intelligendum secundum
nostra refertur ad Spiritum Sanctum, qui sanctificat Ecclesiam, ut sit
Credo in Spiritum Sanctum sanctificantem Ecclesiam.
Si dicatur
quod
fides
sensus
S.
(1
2 ix
Quws.
1.
Art. 9
THIRD EDITION.
LONDON
CO.
ad
5.
I^^o
TO THE CONGREGATION
OF THE
OBLATES OF
IN
CHARLES.
S.
THE
DIOCESE OF WESTMINSTER.
To whom can
more
fittingly dedi-
whom
my affection.
It
was written
if,
indeed, I
it
may
call
suspends our
DEDICATION.
VI
and
service.
why
it
should not
be published now.
Such as it may be, you will there find the
result of the days which are now, I fear, not
to return.
'
S.
Augustine
says,
Negotiumjustum
Quam
necessitas charitatis.
cipit
Otium sanctum
sus-
sarcinam
si
nullus imponit, percipiendas atque intuendae vacandum est veritati.' * I cannot say that our
can hardly hope for again. The Sarcina negotii has been laid upon me, and I must bear
'
'
my
burden
You
as I
may.
me
will, I
to represent in
its
* S.
Aug.
Pontiffs,
De
and
its
c.
by
its
continuous living
19. torn. vii. p. 563.
DEDICATION.
and
infallible voice.
And
this
Vll
appears to
me
the
acts maxime
sint
* If
we
'
are to serve
by the
it
must be
education
of Catholic
science and
insoluble
moral.
* Instit. OLlatorum S.
Caroli,
&c,
p. 11.
DEDICATION.
Vlll
moment
at this time
vital
to the political
and
in individuals
and
in societies of
men,
for
which
an outline and
But
it is
not
my
object to anticipate
God
so
may have
will, I
his great
thanked
God from my
work
To him we owe
to
be taken from
DEDICATION.
IX
country.
little
to
The English
us.
and
Speak, as none
other can, with the authority of God and His infallible Church. Preach as the Apostles preached,
all its truth,
'
sancta et
virilis
If
what
it
come
fill
They argued
and conscience did the rest.'
preached
here offer you
;
'
up what
have
left
imperfect.
DEDICATION.
had been
If I
able, as I thought, to
to
go
Eome
made them public. As it is, I can only commend them to the censure of those who can
me
correct
all to
if
I shall have
the unerring
erred,
and above
Bernard's words as
my own
'
Quaa
taking
auteni dixi, absque prsejudicio sane dicta sint
Eomana3 prcesertim Ecclesiae
sanius sapientis.
S.
auctoritati
quid
My
you
aliter sapio,
ipsius
prayers, day
by day, are
offered
may
up
for
prosper
S. Charles.
affectionate Servant
in Jesus Christ,
*
8
York Plack
H. E. M.
i.
p. 76.
CONTENTS,
INTRODUCTION,
(pp. 1-35.)
false.
In
mony of
it
signifies
and
human
reason.
In the latter
Incipient
is
human
reason.
2.
That
to believe in
Reve-
knowledge of Revelation.
4.
That
the Divine Witness of the Holy Spirit in the Church anticipates the
The
criticism of the human reason, and refuses to be subject to it.
four bases or motives of Faith are
1.
That
it is
2.
a violation of
That
it is
a vio-
CONTEXTS.
Xll
known
4.
the other.
Christianity the
Jesus Christ, of
summing up and
all the
sendiiig, advent,
Son,
Holy
and
office
of
the
the Incarnate
and
Holy Trinity
ad, extra.
CHAPTER
I.
By this
2. Prove. 1 by pasS. John xiv. xvi., Eph. iv., Rom. xii., 1 Cor. xii.
sages from the Fathers, S. Iren^us, Tehtullian, S. Augustine,
Gregory of Nazianzum,
Gregory the Great. Two
S.
S.
Cyril
of
Alexandria, and
conclusions follow:
1.
S.
The present
in five
ways
CONTENTS.
Xlll
I. The Holy Ghost came before into the world by His universal
operations in all mankind, but now He comes through the Incarnate
S.
II. Before the day of Pentecost the Mystical Body of Christ was
not complete : the Holy Ghost came to perfect its creation and organiThe Constitution of the Body was deferred until the Head
zation.
was
Christ, as
1.
glorified.
Head
of the Church,
is
the fountain of
all sanctity to
Cor.
iii.
by the
16.
S.
members
though analogous
foras-
human
much
as the
Thomassinus.
III.
to constitute
a union between
Himself and the Mystical Body that would be absolute and indissoluble.
Before the Incarnation He wrought in the souls of men, one by one.
His presence, therefore, was conditional, depending on the human will,
as it is now in individuals as such but in the Church His presence
depends on the Divine will alone, and is therefore perpetual. 1. The
union of the Holy Ghost with the Head of the Church, both as God
and as Man, is indissoluble. 2. There will always be a mystical Body
;
fall
from
it.
Three
divine and eternal unions, (1.) Of the Head with the members,
with each other, (3.) Of the Holy Ghost with
(2.) Of the members
Its
the Body, constitute the complete organization of the Church.
endowments are derived from the Divine Person of its Head, and the
is its
Life.
Holy Ghost.
It receives a
It
is
communication of the
imperishable, because
He is numerically one
He is God
He is the
holy, because
CONTEXTS.
XIV
He
Its
mem-
bers not only called or elected, but aggregated or called into one.
The
fountain of holiness
infallible,
because
is
the Truth.
4.
It
is
the organ
viduals.
3. Scripture and Antiquity.
The two last resolvable into
one, namely, the human mind judging for itself upon the evidence
and contents of revelation. Its refutation. False theory of a Church
in the
fallible.
following
1.
XV
CONTESTS.
truth.
(2.)
of Philosophers, (10.)
Human
CHAPTER
II.
Two ways
2.
quoted
3.
Faith
is
illustrated
by reason.
4.
Faith
is
defended by
The
Reference to Vita.
XVI
CONTENTS.
III.
Reason
it.
Councils, Definitions,
Theology.
1.
Negatively,
it
2.
by showing the
by demon-
positively,
Sketch of the
strating its possibility, fitness, necessity, and reality.
The ancient Apologies of the early Fathers.
history of Theology.
S. John of Damascus, De Orthodoxa
Lanfranc and S. Anselm in the
S. Bernard and Abelard.
Peter
Lombard, Liber Sententiarum. Albertus Maonus, S. Bonaventura,
Summa Theologica. The Dominican and Jesuit ComS. Thomas.
The Council of Trent. History of Dogma.
mentators.
Fathers.
scientific
tion.
correctly so described.
The
dicta,
maybe
truly and
CHAPTER
III.
In every century there have been objectors, gainsayers and unfrom Cerinthus, Marcion, and Faustus the Manichsean, to
believers,
to
III.
CONTEXTS.
Xvii
That the writings of the Prophets and Apostles are Holy Scripture.
That God is the Author of the Sacred Books. 3. That the Sacred
Books are so many in number and are such by name. 4. That these
books in their integrity are to be held as sacred and canonical, o.
That the Latin version called the Vulgate is authentic.
1
2.
First period
of simple faith.
both to
its
substance and to
its
form.
to the whole of
ScripProved from S. Irenjeus,
Second Period
tion.
of
1
Every particle and word of the Canonical books was written by
the dictation of the Holy Spirit.
Tostatus. Estius. Faculties of
.
P.
which God
The
wills.
2.
to
be written.
assistance
authentic.
may be
may
be present
Will
CONTENTS.
OHAPTEE
IV.
New.
Catholic Church the relations of the Holy Ghost to the interpretation of Scripture are
II.
divinely recorded
before
the Ni
Books of the
New
Testament.
key
<
si
to the interpretation
cts.
is
both:
guardian both of the Faith and of the Scripfrom its Divine Head. It alone witnesses to
the
It received both
tures.
1.
historical testimony.
2.
With a divine
The Church
Holy Scripture
How the
pretation.
quoted.
is not
only the interpretation, but the interpreter of
Refutal ion of the Protestant theory of private inter-
of Lerins quoted.
of France.
I.
Tliat.ii
Scripture abused
Answer
by
heretics.
S.
S.
Jerome
CONTEXTS.
devotions of the people
and,
2.
XIX
That it enunciates
its
doctrines in an
arbitrary and dogmatic way, regardless of the facts of Christian antiand history. In the Church alone the Scriptures retain their
quity
CHAPTER
V.
Christ ianity has been preserved pure. Analogy between the Church
in Rome in the fourth century and in England in the present. Signs
of the dissolution of the various forms of Protestantism. The real
question between
separated from
it
the Catholic
not
Church and
Christian bodies
all
Charge of
ii.
drawn out
I.
II.
III.
They are
They are
that of decay.
to
also incorruptible.
grow
e.g.
also immutable.
Change of growth
different
from
In
of the Blessed Eucharist, and of the Immaculate Conception.
Protestantism the doctrines of Christianity have suffered the change
of decay.
The Church
In the supernatural
order, Faith
XX
CONTENTS.
Answer
to objection.
Theology consists
in the scientific
and
verbal expression
A dogma
of a divine
is
the intellectual
truth.
Consequently
cannot essentially change. Answer to objection that Dogmatic
Theology is barren and lifeless. Theology divided into Dogmatic,
Moral, Ascetical, and Mystical. Their mutual relations. Use made
conception
it
Summary and
etc.
Conclusion.
The
THE
TEMPOEAL MISSION
OP
him with
volume
as a
In the
INTRODUCTION.
to
treat
office
has to do with.
I was
am
of its
fully conscious
these vital
who have
go forth,
hoping that
it
studied
them
to write
of the subject.
of Eeason
and Revelation,
to
it
in another order.
human
analysis, to
human
and
to the
dogma
to
circle
its
rays diverge.
do
so,
but
it
we may
Now my
man
to strength
Teacher.
The abnormal
is
by
is
false
ill
sense, it
B 2
INTRODUCTION.
By
mean
the use of
Again, by Rationalism I do not mean the perception of the harmony of the Divine revelation with
human
reason.
It is
discord
harmony an
harmony
is
between them
intrinsic necessity.
is
impossible, and
To
recognise this
elicits
By
its
powers.
The
best
way
do
to
so will
be to give a
Professor
Hahn,
in his book,
'
I)e Rationalismi,
cum Naturalismo
As to Rationalism, this
word was used in the seventeenth and eighteenth
contineatur ratione,' says,
'
first
to
it
never
sense.
CRITIC.
it
was
times called by
applied to those who were in earlier
l
Naturalists.'
of
name
the
'
all
is
distinguished
certain men.
has revealed
general in the conviction that Grod
What
is
revealed might
to
whom
it is revealed.'
'
Eationalism has
An accurate
examination respecting these words gives the followThe word Naturalism arose first in the
results.
ing
which
man
could shape
out of his
own
all supernatural
strength, and consequently excluded
revelation.' He then goes on to say that theologians
1
INTRODUCTION.
First, Pela-
Upon
this it is
it.
The
reason accepts
They
it.
profess to
receive
Chris-
tianity,
matters of
faith.
'
When
Christianity
is
in it
is
presented
which agrees
with their assumed principles (i.e. of intrinsic credibility), and whatsoever does so agree they receive as
true.'
revelation
II. T.
lb. xxiii.
xsi.
'
fact,
such
Trinity,
the
But, in
doctrines of the
suf-
They
it
the same
is
the
ledge.
may
may
1.
is
the
human
race,
God and
of the soul.
mean the
which
elicits
from
its
mits
it
own
intel-
and trans-
what
religion.
is
This, necessarily,
supernatural revelation.
1
excludes
all
INTRODUCTION.
8
2.
The imperfect,
or incipient, Kationalism
rests
the supreme
is
it
from resolving
reason
is
who
itself into
In both the
In the latter,
it
credible
for the
same
reason.
The
whole
tents
Now,
it
is
Secularism, and
Deism
rejects both.
we
are as yet
Materialism,
whom
I need not
name the
writers of
me
to see the
is
based upon
It
it
critical inquiry
by
The Church
an infused grace
but as
which elevates and perfects the reason
rationalists allege that faith detracts from the perteaches that faith
is
fection of reason,
1
of the
2.
my
human
reason.
That to believe in
fect, is
is
revelation, whole
and per-
reason,
it.
INTRODUCTION.
10
sit ions
and
office
of the
human
ing propositions
It
world
is
God
is
atheism.
But
self-created,
maker.
it
if
was made
Cavil as a
will, there is
To deny
this necessity.
violate reason
man
and, if made,
and to be
it
is
it
had a
no escape from
rationalists,
by going con-
trary to reason.
2.
Secondly,
sense,
which
between
my
it
is still
has given to
me
consciousness of what I
to conceive of
am
and
to believe that
am
The
better than I
my
Him.
He
if
am.
If I
my dignity
my
my
will,
11
But
my
intelligent
and
me.
exceed
It
all
exceeds,
creatures to
too,
whom
all
am
than I
am
in
that
which
know Him
therefore I
is
my
will.
Creator
is
higher
to be a perfect intelligence
and a perfect will, and these include all the perfecI say then it would
tions of wisdom and goodness.
violate the moral sense to believe that such a
Being
and
of
loving
knowing
Him capable of happiness and of misery, of good
and of evil, and that He has never given to me the
has created
me
capable of
Now,
it
is
my
perfection and
my
all
happiness.
mankind,
that He
consciencethat
He
attracts us to
Him
by
instincts,
and
desires,
and
INTRODUCTION.
12
God
of nature
all this
speaks to
and the
me
and
this mortal
own
silence of our
being.
What
is
and what
and
is
Critically
and revelation
in their strict
this
drawing
God
man
illuminating man to
to love
The
Him.
and
saints, are
of a
supernatural
order, in
He
created
us as
objects whereon to
in which
to
Him
if
we
He
its
feel after
Him we
shall find
Him.
And His
EACH CERTAIN" BY
for a
ITS
Him
knowledge of
PROPER EVIDENCE.
13
by the super-
Thirdly, I
am
which
higher than any other in the order of moral convictions, that if there be a revelation of God to man,
is
that revelation
belief
is,
is
The reason
Christianity.
of this
man
is
capable,
Holy
of the
Trinity,
and
in
the
it;
by the example of
Him who
spoke
it.
In these three
INTRODUCTION.
14
has
Now
bliss.
no other pre-
They are
faith.
visibly true
and
They
it.
false
so far as
are visibly
its perfection,
it.
impure
They
both where
itself, is also
in its history.
visibly true
and Christendom
is
of the
4.
subjectively
is
of mankind.
when viewed
human race.
Fourthly, Christianity, in
purity,
unmutilated, and
is
ference,
are fragmentary.
and
Christ,
its
full in its
finally
The
revelation given
expanded to
its
first
by Jesus
perfect outline by
as
the
It
took possession of
all
15
Christ filled
were
fulfilled,
'The idols
shall
Are not
be utterly destroyed
hammer
'
only, but
by a
and as a
words as a
mightier weapon.
my
fire,
hammer that breaketh the rock in pieces ? 2 Idolatry
was swept from the face of the world by the inunda'
The
earth shall be
filled,
that
sea.'
the
The
Church
in
which
it
Now
first,
that
it is
the existence of
God
secondly, that
He
has given
Christianity
is
is
it is
a violation
God
has
made
Christianity;
Catholicism
and, fourthly,
these four
that
constitute a
Isaias
ii.
18.
Hab.
ii.
14.
INTRODUCTION.
16
itself.
It is not a chain
hanging
by a link painted upon the wall, as a great philosophical writer of the day well describes the sciences
mony
history.
to
links of
stones of truth.
And
dwell in
is
God
has built to
its
and
its
is
tation of God.
God
This wisdom of
is
the manifes-
witli
I affirm,
Sciences, vol.
i.
p. 16.
17
He saw
fit
to reveal
them
in
Divine purpose.
The
elevated and
men by
still
one, har-
Divine Intelligence.
What
is
made Him
recapitulation,
to be the ava/cs(f)a\al(ocn,9, or
of all the
Theism, and of
truths
summing up and
of
man and
all
the
of the
INTRODUCTION.
18
proportion in the
full revelation
of the
truth as
it is
in Jesus.'
And
here,
'
perhaps,
may
By
taken up
one.
all
philosophies,
revelation, or
in
original
man
it
is
that
all
and blended.
The
2 Cor. iv. 6.
19
the infinity of goodness, wisdom, and power, the transcendent majesty, the true personality, and the moral
providence of the One supreme Maker and Buler of
The
scattered
the Eternal.
4
God was
manifested as the
life
man
to
life
God was
to
The
man.
revealed
but as dis-
the source of
as
itself all
soul.
the scattered
There-
many
all
created being
is
annihilated
subordinate deities.
it
is
It
INTRODUCTION.
20
in
it
no Divine prerogative.
It
the wisest and the best of earth pass not the bounds
of man's nature
mankind
being
are,
by
man's own
To
licism
is
Christianity,
is
is
feet.'
There
to utter a truism.
all
man
fragments from the great whole, and detained them in combination with error, holding the
broke
off
'
truth in injustice
human
of God.
falsehood,
'
that
is,
imprisoned in bondage to
Christianities, neither
tianity
is its
The unity
It is one
by any
of Chris-
its
identity
and therefore
tianity
is
The unity
of Chris-
who
of God,
it is universal.
21
is
One not
so
much by number
as
by
When
mean
seems to
me
that no
man
place.
It
its
fulness
offices
the
Church.
S. Iren.
Contra Heret.
lib.
i.
But
cap. x. sect. 2.
into this,
'22
INTRODUCTION.
make
By
it
in explana-
the Temporal
Mission of the Holy Ghost, Catholic theologians understand the sending, advent, and office of the Holy
Now, it
is
On
the
who have
Church by rejecting its perpetual infallibility, interpret the same passages, not of the Temporal Mission,
but of the Eternal Procession.
which governs
its
tradition of
and the
the
eternal
completing the
mystery
of the
Holy
TESTIMONY OF
Trinity
ad
AUGUSTINE.
S.
28
lation of the
Holy Trinity ad
extra.
who
be-
For to
'
:
God
we
of His.
For, to
who
that Spirit
whom
Him
are
spirit of Christ,
he
is
none
communion
is
made
common
and the
clared.'
In these passages
the Church,
is
to
S.
Augustine distinctly
Holy Ghost in
office of the
Trinity.
Persons.
'
INTRODUCTION.
24
is
inseparable.
dom
thrown and
against himself
is
over-
cast out
remission of sins
not given
is
is
the proper
office
of
whom the
who
is
not divided.
among them-
have His name, do they therefore belong to His conThey would indeed belong to it if the
gregation.
TESTIMONY OF
Holy Ghost, in
whom
S.
AUGUSTINE.
25
men
unto
'
is
all
blasphemy
scatters),
shall be remitted
together in the
which
and
Ac per hoc
in the spirit
eum negant
confitentur, sed
ejus Ecclesia, non utique nisi una catholica, procul dubio similes
sunt Pharisaeis, qui tunc etiamsi esse Spiritum Sanctum fatebantur,
negabant tamen
pertinet societas,
Ad ipsum enim
esse in Christo
qua efficimur unum corpus unici Filii Dei
Quisquis autem Spiritum Christi non habet, hie
eum
Neque
enim habitat
quoquam
....
quorum
tamquam proprium
quae
INTRODUCTION.
2G
and fragmentary
the faith
is
The
ities
corrupt
belief in the
nation of the
Word made
flesh renders
and Rome.
The
illumi-
impossible
all
polytheism and idolatry. The unity and the spirituality of the eternal God are now axioms of the
human
But, as S.
reason.
still
Augustine profoundly
Satan, as he
says,
in
errors,
and
set
up
heresies.'
inimiese,
S.
1
'
And
here I desire to
fulfil
mean,
to
may have
ever
of cerof the
knew no better.
do
any authority.
we owe a reparation to the truth
Person.
Truth
is
oppositions I
fell.
may,
They
are
I believe,
on
'
The Eule
\\
ork
INTRODUCTION.
28
rejected as
first,
and,
But while
charity
and
all
among
all
the
members of
particular churches,
versity of Oxford on
November
5,
1843, speaking of
Pontificate
and
may
realm.'
Now
I feel that I
owe a reparation
Beyond
these, I
am
29
not aware
any published statements, I have any repamake. And I feel that, as the statements
rations to
The whole
of the following
work
will, I
hope, be
errors, so
made
in 1841
and 1838.
of
God
Holy
Spirit
tical body, or
I saw at once
and
Person.
alone, or
infallible,
because
to Scripture
individuals or by local
it is
all
is
appeals to Scripture
and
appeals from the divine voice of the living Church,
that
I
rationalistic.
therefore essentially
perceived
INTRODUCTION'.
80
judges
critical reason,
a perpetual Divine
Church proceeding by
But as I shall have to touch upon
or the
assistance.
in the
As
chapter, I dismiss it
first
this
now.
seemed
Church to
its
Founder and
His apostles as a venerable and world-wide institution, the channel of grace, the witness for God, and the
instrument of the discipline and probation to men.
I
had not
Church
is
necessary law of
unity of its
will
or, in
its
existence; that
Head, of
its Life,
it
flows
from the
its
who
reigns in
it,
and of the
His
voice.
it by His inhabitation,
and
His
speaks through it by
presence,
by
The
is
not the
31
this escaped
way
me
while
my
The more
Hooker, Field, Bilson, Taylor, Barrow, the more conThe air grew thick
fused all seemed to become.
around me.
came
to the Fathers,
tween
me and
S. Cyprian,
read to
many
me
'
the page.
of
'
branches,
many
streams,
many
rays
one,
fast
that
and
loose,
while I
that
Grod
is
one to
the
is
sion
and
plurality,
INTRODUCTION.
32
me
so long in such a
bondage.
set
namely,
When
light, self-evident
first
and inevitable.
Church one in
Ghost,
who
is
the members,
who
why
'
woven desuper,
Unitatem
ilia
'
'
33
Such, then,
why, though I
of the Church
what
is
still
'
believe the
to be in the
Book on
'
the Unity
and organisation of
loss of
reasons, I
must
refer the
reader
to
my
the following
pages.
Lastly
may
say,
'
not of jurisdiction,'
when the
is
an
illusion
among
which
omnino non
biliter
obtinebat.' S. Cyp.
Be
INTRODUCTION.
34
visible
Head
meaning of Supreme
of Jesus Christ.
1843 I spoke
But into
Pope'
so
as
much
which
refer to a
and of Vicar
Pontiff,
volume on the
enter now.
may
'
hereby
when
retract.
The men
It
is
pass-
of to-day re-
justifying
unwilling testimony.
God by their
of human guides
the Church of
The followers
some
land
'
'
others are
35
They
are
But
it is
With
these few
of
ject, with the prayer that the same Holy Spirit
Truth, Who has brought me out of darkness into the
light of Divine Faith,
may
u 2
CHAPTER
I.
In this chapter
Jesus Christ.
my
It
is
I believe in the
Church.'
Holy
And
Spirit
this
eternal,
Holy
These two
is
union
Grhost, the
united with
is
Holy Catholic
the
Body.
Mystical
their operation.
it,
or
The Church of
all
that in virtue of
its
Holy
all times,
TO THE CIIUECH.
ciation of the Faith, as well as
by
37
its
authoritative
decrees.
dogmatic
In order to show that in what follows I
repeating the language of the
am
but
Scriptures, Fathers,
And
I.
first,
being familiar to
all,
possible.
Our
IiOrd
another Paraclete
the
Spirit of Truth,
'
:
who
pro-
and
He may
He
The Spirit of Truth, whom
abide with you for ever.
the world cannot receive, because it seeth Him not,
nor knoweth Him but you shall know Him because
He shall abide with you, and shall be in you.'
The Paraclete the Holy Ghost whom the
Father will send in My name, He will teach you ail
you another Paraclete, that
shall give
'
It is expedient for
you that
go
S.
Him
to you.'
Johnxiv.
16, 17.
for if I
go not,
but
I go, I
if
lb. 26.
lb. xvi. 7.
38
1
When He,
teach you
self
For He
all truth.
speak
He
shall glorify
Me
He
come,
He
because
He
will
Him-
He
shall
shall
shew
shall hear,
you.
is
shall receive
to you.
Therefore I said,
He
shall receive of
The
it
it
to you.'
'
name and
I forbear
which
clared by the
Holy
Spirit Himself.
creation
of your calling.
all,
and in us
all.
But
to every one of us is
Wherefore
1
He
S.
saith,
John
"Ascending on high
xvi. 13-16.
TO THE CHURCH.
He
led captivity
Now,
He
that
captive
He
ascended, what
gave
is it,
39
gifts to
men."
but because
He
He
that descended
above
is
all
He might fill
apostles,
all things.
doctors.
saints, for
the
and
fro,
we be no more children
tossed
by which they
lie
truth in charity,
Him who
is
in wait to deceive.
we may
in all things
from
grow up in
Whom
the
charity.'
The same
Ephes.
iv.
4-16.
40
'
the Corinthians.
members, but
all
For
as in one
office
'
after
enumerating with
the same Spirit worketh, dividing to every one according as he will. For as the body is one and hath many
members
and
all
the
free
Now
member.'
and
For
.
members
of
in Christ, raising
and setting
Him
According
might
He wrought
'
dead,
And hath
1
Rom.
His feet
subjected all things under
xii. 4, 5.
Cor.
27.
and
TO THE CHURCH.
"hath
over
all
41
all.'
is
filled all
is
The Ascension
that
is,
glorified.'
is
and organisation
Christ.
II.
S. Irenseus,
who may be
and
first,.
mind
sages of Scripture
Eph.
i.
19-23.
S.
John
3
:
vii. 39.
42
'
Our
which
vessel itself in
For
it is.
this gift of
imparted) to the
members partaking
life.
man,
first
God
life
(was
parted
that
is,
of
the
it
of ascent to God.
placed
is
apostles,
way
vivifieentnr
opcrationem pessimam.
illic
Veritas.
S. Iren. Cont.
Hard.
lib.
iii.
cap. 24.
TO THE CHURCH.
43
themselves of
deeds.
Spirit of
,is
God
all
grace.
But the
Spirit
is,
is
there
truth.
the Spirit
lest
l
:
Holy Ghost
there
Church
that
is
is
necessarily
the Father,
is,
is
S.
Quum autem
'
pignercntur,
neccssario
trium corpus
est.'
Tertul. Be
44
Church
article of the
He says
*
:
fulness.
is
mentioned
is
to the body
is to the
body of
is
the
What
which
Church.
the
Christ,
Holy Ghost
does in the whole Church, that the soul does in all
'
Sic
credero
compleatur,
.
qxise
Deus
Cum
Sic et
corpore esset, vivebat pra;cisum andttit vitam.
Christianus Catholicus est, dum in corpore vivit proecisus;
hareticus factus est, membrum amputatum non sequitur Spiritus.
in
homo
S.
I. torn. v. p.
1090.
TO THE CHURCH.
the members of one body.
beware
a
man
of,
it
to
may
it
was
alive
may
what ye have to
In the body of
fear.
be cut
member?
body
see
is
But
45
cut
off.
While
was in the
it
So a
man
alive in the
is
may
attain
unto eternity.'
And
one
again
spirit."
'
:
Listen,
says,
" One
body,
The
by which I myself
members
am
command them
to
move
all
the
I direct the
members
all in one.
are done
who
is
is to
The
feet to walk.
offices
of the
Many
there
obeyed.
are
is
members of
Christ, to the
body of
Christ,
is
to the
which
is
RELATION OF
46
the Church.
body alive? It
" There
the one Spirit.
this
may
we
" There
Is this
To
HOLY GHOST
TILE
hand.
had
it to^
is
one body."
I ask,
is
alive.
Whence?
From
is
one Spirit."
'
'
lie
should suppose
is
probably by another
on
this
day
sanctification.
visitor,
as a transient
inhabitant.
He came
His
disciples,
anima
nostra, ad
membra
i,
S.
Aug. Scrmo
TO THE CHURCH.
47
balsam, but the very Substance of the sacred Unction flowed down, from whose fragrance the breadth
filled,
and
came
made
partakers
God.'
to
doctrine
their
to be
all
who
of
From
'
he
says,
And
" in one
again he says
person, of the
and the
one
flesh."
Head and
bride.'
flesh, hoiv
'
:
And
not
'
" And
they
shall
He
the
be two,"
Therefore of two
is
made one
further
tivo
man
'
:
in one voice
Therefore let
'
ex eujus fragrantia latitudo totius corporis impleretur, et appropinquantes ad eorumdoctrinam, Dei fierent capaeos et particiDes.'
S. Aug. Sermo in Die Pent. I. torn. v. Append,
p. 308.
homo
Christus et Ecclesia,
RELATION OF
48
HOLY GHOST
TIIE
Head
in the body.'
'Our Lord
that
is,
is
we
are,
in
His
in the
may
mony
flesh."
of which
'
it
said
is
"two
be in one
shall
Ghost
is
manner.
For
it
was
Son had
'
et corpus in eapite,
efc
S.
'
TO THE CHURCH.
49
S. Cyril of
is this
as S.
grace
'
Paul
says.'
'
:
What
then
and uniting us
joins us to Himself and makes
He
av
6i7ro(
tis,
sti ivepyeiairapbv, ws
Trporepov, obtnaiavyyiv6p.iv6v ts kcu (Tvfj.vokiTfv6/j.ivov. ^wpciri
reus
Kapfiiais
f]
xli.
in Pentecost, torn.
r\p.oiv
>
yivop.ivr\,
i.
p. 740.
X"P' y ^ t6.vtws
rj
S.
v. p. 352.
quemdam
et inusi-
ille
duntaxat
ilia coslesti
ac divina
perfici,
diffundit
50
S.
S.
Church
its
is
Head.
Therefore
'
Christ,
is
still
members
who
is
the
Head
Holy Ghost,
is filled
so the
" from
says,
and
fitly
body."
whom
it
is
His body,
have
it
life, is
may
may subsist in the
This
of the
is
"nondum
glorificatus," ut
erat Spiritua
Evaugeliata Joannes
128.
scribit,'
nondum
De
Petavins,
fuerat
Trin.
TO THE CHURCH.
51
"
written,
He
with Him."
'
to
Christ its
is
for it is
one
spirit
In this passage
S.
1.
The Head
2.
The body;
The mystical personality
3.
Head:
'
Nunc exaltavit caput meum super inimicos meos. Pater enim Filium,
qui est caput Ecclesiae, s\xper inimicos ejus exaltavit, cum, destructo
mortis imperio, in suae ilium majestatis sequalitate constituit cui
et dixit
Sede a dextris meis, donee ponam inimicos tuos scabellum
:
pedum tuormn.
adhuc versatur
persona
est.
vivificat, ita
ut
in
unius
et
fidei
cavitatis
compage
subsistat.
Unde
dicit
Apostolus ex quo totum corpus per nexus et conjwnctwn.es subministratum et construction crescit in augmentum Dei. Istud est corpus,
:
Unde
dicit beatus
esto in corpore
Augustimis
De hoe
Christi.
non vivit haereticus, non vivit schismaticus, non vivit excomnon enim sunt de corpore. Ecclesia autem spiritum
municatus
S.
v.
Pcenit. torn.
e 2
iii.
p.
511.
52
The conception
The intrinsic and
4.
5.
which
life,
is
draw
I will
cited.
now go on
to
And, first, it is evident that the present dispensation, under which we are, is the dispensation of the
Spirit, or of the
To Him
in the Divine
office of
We are,
therefore,
under the
The presence
is
Again,
it is
many
the
and from
critical
and
and
office in
It
TO THE CHURCH.
differs
53
nor only in
in its universality, as if
sumed, and
I.
And,
is,
in the
first,
fulness,
manner
but in a
He
has as-
of His presence.
incarnation,
eternal procession
And
this
The
Theologians
temporal mission of the Holy Ghost began from the
day of Pentecost, when He came to us through the
is
Incarnate Son.
S.
Petav.
Petav.
Be
Be
54
breathed,
He
till
It
He had
'
said,
Receive
should be glorified.
Then, on His
calls
Augustine
The
Spirit of
He came now bv
Adam.
first
of the second
for himself
Adam.
and
Holy Ghost
forfeited
the second
Adam
the
first
Adam
was
the second
new
to us
who
creation of God.
What
S.
Adam
has
here
Thomas
S.
Be Gen. ad
August.
been
as follows
stated
On
Lit. torn.
is
expressed
by
iii.
p.
260.
Be
'
in his
TO THE CHURCJH.
55
'
It is
to
divinarum personarum, est qusedam differentia attendenda. Quaedam enim in sua signification important solum habitudinem ad
principium, ut processio et exitus.
temporaliter
temporaliter
visibilem,
missionem.
visibilis Filii
quam
Filium, sicut
apparitiones divinarum personarum patribus veteris Testamenti ;
dici non possunt, quia non fuerunt
quae quidem missiones visibiles
factse (secundum Augustinum, lib. 2, de Trin. cap. 17, circa fin.) ad
designandum inhabitationem
di-\inse
56
origin
of
observed.
be
to
is
signification,
imply only tbe relation to tbeir principle, as procesand some, together witb tbe
sion and going forth
;
Of
ration
end
for
and spiration
for gene-
is
exist in another,
be possessed.
and given to
But
this
end that
new mode
of
it
may
existence,
is
it
by a
something temporal.
Therefore mission and gift in things divine are predicated in a temporal sense alone
But proces-
rpfids as
S.
Thomae Sum.
Theol.
prima pars,
TO THE CHURCH.
which
is invisible.'
And
57
'
Holy Ghost, But the visible
to Christ in His baptism under
which
is
a fruitful creature
to
But in the
in Christ.
regeneration which was
of a shining cloud,
form
the
under
transfiguration,
.
of His teaching.
office of teaching,
wherefore
it is
it
written,
s
was not
But
"They began
to the Fathers
mis-
sion of the Holy Ghost should be visibly fulfilled, because it was fitting that the visible mission of the Son
should
first
be
Holy Ghost,
of the Old
xliii. artic. 2.
58
else.'
much
may
and
to our purpose
Word
And
here a distinction
Word
of the
is
God
He
Son
l
:
II.
The second
characteristic difference
came
is,
'
that
body of
Christ.
Suarez, in
"prim. part.
S. Thorn, lib.
xii.
cap. 6, sect.
TO THE CHUECIL
59
not complete.
a Head.
incarnate
and, even
when
that
is,
until
Head was
glori-
was exalted
All that had gone before was but type and shadow.
The people
of Israel, organised
'
of things
body
is
Christ's.'
It
Head
it.
Its
sacraments
and priesthood
in relation to the order which then was, but
Its sacrifices
Col.
ii.
17.
RELATION OF
GO
TIIE
HOLY GHOST
What
That
(1.)
fountain of
Head
Christ, as
may
be proved by
of the Church,
is
the
sanctity to
Him who
'
says
man
is
is filled all
in
Him who
also proceeds
fulness.
Because in them
all
things
and
1
S.
Augustine says
*
:
Is there
am aware
that Tournelly appears to be contrary to this statebut not only the stream of theologians is against him, but his
argument, though perhaps not his words, may be shown to agree in
substance with what is stated in the text. De Ecclcsia, qusest. i.
I
ment
art. 3.
2
Col.
i. 19.
Eph. i. 22, 23.
Mediator autem Dei ethominum.Jhomo Christ us Jesus, in cunctis
enm et semper et continue habet present cm quia et ex illo idem
Recti ergo et cum in Sanctis
Spiritus per Bubstantiam profertur.
'
TO THE CnURCII.
61
Head and
member
the
is.
Word
is
con-
common
has nothing
wisdom and
with any
hoblness they
men by
whatsoever
be sanctified.'
may
And
again he says
It is
wisdom.
ality of God's
body of the Church be the same, who does not understand that there is a great distance between the Head
That the
'
sanctification of the
S.
Greg. Moral,
lib.
Church
ii.
is ef-
i.
p. 73.
singulari
illius
una facta
est
persona
cum
Verbo.
Singularis
est
ergo
ilia
'
ii.
p. 691.
aliud ipsam
Personam sustinere
vi, p.
'
254.
G2
by the
gift of the
'
'
fact,
is
The
constituted.
by the effusion of created graces, but also by the personal indwelling of the Sanctifier, and by their union
with the uncreated sanctity of the Spirit of God.
'
Know you not that you are the temple of God, and
that the Spirit of God dwelleth in you ?
For
.
the temple of
S.
God
Athanasius says
He
because
is
holy,
'
We
But
who
is
in us
who
is
we
are
if
by
made
beside himself
Eph.
ii,
He
is
are deified.
Rom.
22.
*
Cor.
iii.
16. 17.
v. 5.
But He
TO THE CHURCH.
who
beyond
deifies,
l
of G-od.'
Again,
all
63
S. Cyril says
'
is
Christ
the nature
formed
is
in us by the
corporation of those
from the
(4.)
last
who
are sanctified.
This follows
proof.
That
Holy Ghost
human
the
personality of the
members of Christ
I forbear to add
more
Et
tie
Haivoir' av
Qeov.
Sib.
iroie?,
still
it
fully
rrj
tis
'
ovk afMpifioAov
'6ri
rj
I.
ad Scra/pionem,
ti/x7v
rod ayiov
SlKaioo-<jvr)s.
Alex. In Isaiam,
8
Petav.
Be
ii.
p. 591.
S.
irvei-
Cyril.
64
De
constituted by the
indissoluble
Before the
body.
men one by
in the multitudes
It
who fell
the end.
mon,
also are
If
we
solve
our
and in Solo-
was dissolved.
We
tion, the
Holy
as in Saul
we
If
It is therefore conditional,
finite, frail,
and unstable
will.
fail,
we
dis-
depending upon
And
yet such
is
spiritual
anarchy of the
last
three hundred
TO THE CHURCH.
Having
years.
lost
65
from a multitude of individuals told by number, they suppose the union of the Holy Spirit with
distinct
is
is
Holy
For
it is
indissoluble. It
rishable,
will never
be,
will never
number
first,
of the blessed.
of the
Head with
all
it.
The
members
the
next, of the
66
body
the
union, that
as a whole.
is,
Individuals
cular churches
from
its
remains,
And
may
fall
may
provinces,
it
from
its
as
it
nations, parti-
unity undivided,
fall
still
indefectible.
life
never
is
broken
movement
is
is
who
dissolved.
Divine
upon earth
l
Spirit.'
The union
act,
analogous to the
and man
of.
The
It
line
The
never dissolved.
of
God
So the
From
this flow
many
1
truths.
Eph.
ii.
22.
First, the
Church
is
TO THE CHURCH.
67
all its
is
is its
Life.
As
a communication of the
God
one
It is imperishable, because
He
He
holy, because
infallible
is
is
He
numerically
the fidelity of a
but
is itself
it is
It cannot be affected
by the frailty or
sins of the
human
be tainted by
human
be in
all
it is
the plenitude of
its
Spirit in the
body
and
all
08
hereafter.
for it.
They
God
of
Some
those
all
who
Him.
are united to
them
as the
as yet it
kingdom
Incarnate
over
all
Calvary
was
Word was
Head
As then
till
Head,
so till the
TO THE CHURCH.
69
of the
is
Holy
He
The Church
is
among men. Before the Incarnation He w rought unseen, and by no revealed law of His operations. Now
He
The
Visible
its
Church
is
endowments are
no
The Church
and
wills of
and of nations,
races,
70
the solvents of
the efforts of
through
all
human
of the
S.
is
How
did
ages un-
all
Augustine asks
us his presence
of this unity,
than man.
human
He
How
did
manifest
He
teach
it ?
They
One
The
'
Again
Wherefore as then (Pentecost) the tongues of all
nations showed the presence of the Holy Ghost in
:
'
one man,
now
so
nations shows
Him
all
gentium
ii.
omnium gentium.
commendatur totoorbe
Ecce
diffusse.'
et hie
S.
Aug.
torn. v. p. 1091.
2
Quamobrem sicut tunc indicabant adesse Spiritum Sanctum in
uno homine lingua? omnium gentium: sic eum nunc carilas indicat
S. Aug. Sermo in Die Pent, Hi. torn. t.
unitatis omnium gentium.'
'
p. 1094,
TO THE CHUHCH.
71
sence by
its
all
the
works of man, which are perpetually resolving themselves again into the dust out of which they were
taken.
(3) Thirdly, the Visible Church witnesses to the
And
its
all
whom
of the
manifestation
Spirit,'
know
is
body.
'
presence.
The body
of the
is
is
in-
We
but a revelation.
is
the
and immutable.
visible
The
of His
that there
The unity
immutability
and morals.
intelligence
is
one
suspended.
He
72
It
And
is,
that, first,
His power.
and throughout
all
time.
And
spiritual life of
man
its
as it is
to it a supernatural centre
ment
and
and giving
flesh in
the
all
men,
TO THE CHURCH.
nor manifested at
all
73
known
the ends
4. Lastly,
to
is
voice.
'
Ye
'
said,
He
shall be witnesses
unto me.'
Gro ye into
He
How
how should
false, if the
per-
tine asks, as
non in voce
una,
To sum up,
'
'
Si in carne una,
quomodo
'
guage of theology.
1. First, from the indissoluble union of the Holy
Spirit with the Church flow the three properties of
Unity, Visibleness, and Perpetuity.
Unity
is
Thess.
iv. 8.
74
is
and
essential.
is
a necessary
men bound by
practice.
Lastly, Perpetuity
is
a necessary consequence of
From
and duration,
namely, Indefecti-
Infallibility in teaching,
Holy
Lastly,
Unity, which
is
the
Next,
TO THE CHURCH.
75
Ghost.
all
Holy
is,
places
its
ori-
These four notes strike the eye of the world, beBut the endowlie upon the surface.
cause they
Church of God.
Church, in
Him who
natural gifts,
God
They
is
believe,
the fountain of
through the
all its
super-
'
the Truth as
V. The
fifth
and
it is
in Jesus.'
note between
and
is
this
sanctified individuals,
by virtue of His light and power, but with an intermittent exercise of His visitations,
now He
is
present
76
or, in other
fully as in the
beginning
or,
and teacher
In the
to
is
such rules
know what we
namely
i.e.
are to believe.
original
Holy
and inspired
revelation,
the writers
Spirit from
whom
of
same Holy
and the Scriptures were derived, perpetually preserving the same, and declaring them through the
Church as His organ
2.
Secondly,
the
Scripture,
interpreted
by the
TO THE CHURCH.
77
or,
Thirdly,
local
by
or
particular
Now,
it will
much
two
They do not
only.
and
The two
individual
alone, or
reason
proceeding
one
either
The matter
identical processes.
that
is,
the
by
Scripture
But
these are
differs in its
nature
its
itself
There
own
mind declaring
creation, or the
itself
through an organ
for
or there
is
78
Now,
which con-
rule
judge of Scripture, or of
even
It is already rejected
still
as
never discovered
and
office
of the
intelligible
to them.
now
There
notice
is
are
infallible
that
when
it
became divided
it
ceased to
it
Such reasoners
fail
infal-
To
first six
The
centuries that
is,
it is
infallible
now
disputed,
is
Church of the
was
TO THE CHURCH.
infallible to those
who
infallible to us.
It spoke to
79
them
to us it
fallible,
is
is
not
is silent.
Church
by the hypothesis
in delivering to us
err
it
is
is
cer-
called,
must
invest
them with an
no one can
because
of later separations,
infallibility
this theory of
Now,
an
infallible
undivided Church
fallible
now proceeds
primary
the
itself
two
It
And both
Grhost.
resolvable
into
one and the same master error, the denial of the true
From
this
one error
all
The
Church
quences
carries these
:
first,
is
abso-
80
lute, numerical,
and
the unity
indivisible, like
of
its infallibility is
'
(1.)
S.Cyprian says,
And
Ecclesia.'
intrinsic
of the
that
perpetual.
Christus,
una
from the
Holy Ghost, by
whom
the body
One
is
inhabited,
perfect
unity the
The unity of
and throughout
hope, and charity
faith,
common Teacher
one
discrepancies of belief
unity of
and holds in
all ages,
throughout
the
will fuses
the world.
all
the
renders
unity of
impossible
all
is
The unity
plurality.
Churches,
To
is
talk of
is
Spirit.
impossible.
numbered in
I believe in the
TO THE CHURCH.
lation is a Divine fact,
truth.
says,
its
enunciation
a Divine
is
itself
king-
'
If
depth,
is
Bede
S.
and
81
every
dom
vided.'
(2.)
not di-
is
And
Once
infallibility.
first,
Holy Ghost
in the
century
fifth,
infallible,
is
perpetual, so
always
infallible
is
the
in the
A truncated
is
To
impossible.
affirm that
it
in-
has been
suspended because of the sins of men, denies the perand even of His
petuity of the office of the Holy Ghost,
presence
for to
suppose
is
to suppose
His
is
office to
And
manner of men.
further
this theory
on the Divine
1
'
Si
will alone
will,
but
in
82
human
And
it
not these
depend.
We will
I
now
return to the
fifth difference
of which
in
all
ages, in
of
all
Teacher of
all
is,
I believe,
tifier is
How
perpetual in
is
it
fail
to perceive that
is
the perpetuity of the office of the Sanctifier presupposes the perpetuity of the office of the Illuminator
TO THE CHUECH.
and
nate,
may
S3
say commensurate
that
Now, the
office
is,
both
first.
It
is
'
He
shall
all
bring
all
'who should
And
following operations
Holy
the light of truth by which the Church in the beginning was illuminated. The Light of the Church
is
permanent.
'The
city has
no
Lamb
is
the
lamp
thereof.'
to conceive, with
Thirdly, in assisting the Church
and clearness, the origreater fulness, explicitness,
ginal truth in
in
Fourthly, in defining that truth in words, and
1
S.
John
xiv. 16.
S.
John
G 2
xiv. 26.
84
and proposiThe
Holy
Spirit,
falters.
and
And
'
He
It
is
through the
faith is accomplished
The
'
He
that
Holy Ghost
shews to
therefore
is
us.'
'
receives
'
of
human
pastoral
lips of the
authority, or
toral ministry as a
Spirit,
body,
is
who
many
Holy Ghost.
body cannot
err,
The
individuals, but
The pas-
its pastors.
1
S.
John
TO THE CHURCH.
to its centre
is,
original revelation.
offer
not
is
Be
treatise
Ecclesid
but
my
purpose here to
To do
so belongs to the
and emphatically,
Grhost was
shall
to
who
as emphatically,
successors with
Lord, when He
equal
constituted
'
Church.
He
abide
shall
promise
made
Holy
and inclusively to the
faithful
85
Again,
and therefore
them the
sole fountain
world.'
it
said,
is
fail
not,
needless for
me
the world.
S.
it
to be anointed
86
with
unction of
the
the
truth,
alluding to the
'
words of S. John,
let
'
And
as for you,
Him
abide in you.
teach you
things, and
that any
man
God
is
divinely pre-
enunciated
human
custody
is
soon lost
Divine
a Divine
or
its
So
it
He
And
whom
this gives
us
(1)
when
The
it
declares
S.
John
ii.
20-27.
is
no other
and therefore
TO THE CHURCPI.
generates divine faith in those
87
who
The
believe.
It
is
understood,
is
enunciating
to be such,
and rightly
Scripture nor
decreed
by
any
is, according to
Divine origin.
(4) The Decrees of General Councils are undoubtedly the voice of the Holy Ghost, both because they
1
special divine
Church and
of the Faith.
(5)
The
the
1
Head
semper
retentum
est,
rectissime creditur.'
ix. p.
140.
S.
Apostolic
non
nisi
auctoritate
Aug. Be Bapt.
cont.
sed
apostolica traditum
Bonat.
lib. iv.
31, torn,
88
person, undoubtedly
and are
ance,
many
or to one
assists
infallible.
'
action of
life,
taste,
body, the
man
Now
head.'
Church of
whom
'
Quomodo
of the
Head
And
corpori,
sensus apparel
sustinet caput,
ibi
enim omnis
Be Ayone
sic
TO THE CHURCH.
89
It
is
he were not.
representative character
of an infallible Head.
if
He would
he were the
Though
if,
while
bear also no
fallible witness
by
S.
members upon
him with
member
Divine Head.
The
infallibility of the
Head
of
is,
and morals.
The
and
of the Church
is
and philosophy.
The
and
90
upon truths
Pontiffs
which
in matters
fall
whole Church, such as the condemnation of proposiIn all declarations that such propositions are,
tions.
as the case
or
may
ears,
and the
or
erroneous,
scandalous, or
offensive to pious
Holy Spirit
and such
judgments are
from all.
infallible,
God by
the
'
rule,
Spiritus Sancti
And though
est.'
there
Consensus
Sanctorum sensus
'
is
no revealed pledge of
infalli-
communis
vii.
cap.
3,
concl.
5.
TO THE CHURCH.
Saints
is
is
the
'
91
mind and
illumi-
the
The voice
dogma
when simply
of Doctors,
of the Church,
is
commenting on
their authority
its
certainty.
it
delivering
But
in
men, and
human.
is
As
S.
Fidelium discipulos
Ecclesise.'
They
'
:
Doctores
are taught by
is
judgment
number
of any
of Fathers, and
is
or
of a
The authority
evidently fallible,
of Philosophers
is
still
more
uncertain
of divine certainty.
(11)
The Reason
or Private
Judgment of
indi-
is
also the
most
fallible
it is
and uncer-
02
Yet
who
this
is
ultimately-
In conclusion,
if
human
criticism.
and
indissoluble, then
is
relation
we
And
perpetual,
is
all
human
criticism.
TO THE
HUMAX KEASON.
CHAPTEE
93
II.
its
is
exercised,
relation of the
reason of
its
Now, there
one.
human
1.
First,
reason
may be
treated.
relation of reve-
94
that
who
as jet
do not believe
is,
nature.
In the
first
been accepted.
it
submits as a disciple to a
Divine Teacher.
In the former case the reason must, by necessity,
act as a judge in estimating the motives of crediAdults in every age become Christian upon
bility.
Once illuminated,
is
the reason of
man becomes
Teacher.
came
state of those
exceptions in Christendom.
ings
is
To
it
us.
and
The
in
the beginning
Now
but an inheritance.
with
who
as adults to Christianity.
illustrate
at
first
my meaning
the rule,
now
it is
may
the
faith anticipates
judgment.
Again, to state
95
Thomas
S.
He
says
useful
and
rational
that science or
knowledge
is
with
us.
We will
therefore treat
hereafter, so far as
first
exceptions.
I speak then of the relations of reason to revelation
in those who are within the light and tradition of
truth.
I.
The
receive
first
it by intellectual apprehension.
It
is
like
1
E veramente 1' Angelico ha costantemente inculcate la necessita
ed utilita della scienza per riguardo alia Fede, e le ha dedotte da
sono questi la Fede presuppone la scienza, si
quattro capi, i quali
rende credibile per la scienza, e illustrata in qualche moclo con la
contra i sofismi della falsa
scienza, e dalla scienza vien difesa
'
filosofia.'
Sanseverino, IPrincipali
ml
Criteria,
96
There
may
say,
active
two kinds of
that
is,
is
are, I
and the
a difference
in activity.
We
when we do
not consciously
see
we
fix
And
first
it
to
by an object before
What is this but
logic, to the three
which
it
which we
presented to
it
before as yet
it
has
made any
act
And
this
may be
said to be the
to revelation.
perfect relation of the reason
the
made
It
is
in this
It is-
TO THE
HUMAN
REASON".
07
reasoning.
The degrees
philosopher
is
The proof
is
human
It
reason which
is
Gfod dis-
when enunciated.
We may
nomy
is
Astro-
was built up by active observation, and by reasonA tradition of astronomy has descended to us
in^.
It
But
its
whole structure
is
98
Even
reason.
search.
star-gazing
Chemistry again
is
an active process of
is
more a
still
science of
and the
like.
said to be self-evident, or
Much more
all
to
and
They
were, of the
it
human know-
ledge
can be
anticipate discovery.
it
may be
called
not revelations.
discoveries,
is
it.
But
I speak of it only to
and
science.
When we come
is
and
to revelation, the
We
inverted.
to revelation,
start
from a
its
circumference or multiplying
is
to use it in proof.
But
quote
it
TO THE
HUMAN REASON.
99
Mankind
pos-
primeval revelation,
S.
'
Him
from
the creation of the world are clearly seen, being understood by the things which are made, His eternal
also and divinity, so that they are inexcus-
power
able.'
The word
seen signifies
that
God
reflects
naturae rationali,
graviter disconyenientem
ac rationis dictamini
damn, pars
2
Rom.
i.
iii.
12.
p. 13, sec.
20.
100
human
intelligence,
traditional
human
human
family
The
alleged
know-
man-
kind, and
What
errors in philosophy.
is
true of natural
is
still
more
true
of
revealed theology.
discovered of Himself
'
God who at
by logic nor by research.
and
in
times
divers
manners
hath
sundry
spoken to
us in time past by the prophets, has in these last days
infusion, not
'
l
The Word was made
spoken to us by His Son.'
flesh and dwelt among us, and we beheld His glory,
'
Heb.
i.
1.
revelation of
S.
John
i.
God by
14; 2 Cor.
iv. 6.
per-
HUMAN REASON.
TO THE
sonal manifestation
the
human
101
The
reason.
Disciples
knew Him
graof
not
but
processes
gradual
by
discovery,
dually,
by
He
As
nation.
pervaded
of
all
His
Divine
personality
and
power
What
supernatural light.
the Holy Spirit was
still
The
Discoverer, that
But
is,
Eevealer to the
human reason.
The
collective
pervades
and
it
will
by
it,
mind
by His
of the Church.
but revealed to
it,
and
102
by the quiescent
received
intellect,
light.
which thereby
Its activity was
elicited
had received.
And
from generation to generation, anticipating all discovery, search, or doubt, and filling the intelligence
with
its
taking possession of
light,
operation.
It
is
it
by a divine
But
this
matter
is
series of questions,
place.
II.
is
The second
and make
disciples of
1
S.
all
Matt,
nations.'
xxviii. 19.
'Go ye
'Freely have
HUMAN KEASON.
TO THE
103
l
They were the messengers
ye received, freely give.'
of a Divine Teacher, the witnesses of an order of
divine facts.
what
The reason
had received.
it
but
nor
nor
nor
philosophies
as discoveries
as
as declarations of the
as conclusions
as criticisms
will.
Jews indeed a stumbling-block, and unto the Gentiles foolishness ; but unto them that are called, both
wisdom of God.' 2
The reason
it
after me.'
'
revelation to be believed.
said
I appeared openly to
proof of His
own Divine
He
personality, mission,
S.
Matt.
x. 8.
*
Isaias in
Eom.
x. 20.
Cor.
i.
22, 24.
and
;
so
104
the Apostles,
at Bera^a or
nature, not as
if
their
and
to
fulfilment of the
What
nature.
men
and in
name
to
this tradi-
reason in
its
filled
with
them.
what
the
It
only assured
them
subjectively that
To the Athenians
sower,
gods,
S.
till
define
it.
is
to
What
The
HUMAN REASON.
TO THE
105
many tongues.
many languages
The
first
We may pass
tions.
same
enough
and place of
for our
composi-
In S.
Irenaeus, Tertullian,
S.
Cyprian, and
S.
Gregory Thaumaturgus,
Churches of
andria,
Jerusalem,
Caesarea,
in the East;
may be
of
Eome,
read.
The
Antioch, Alex-
Aquileia,
Eavenna
more
explicitly declared.
In
all this,
the reason of
which
was possessed.
Again the Church in
it
its
100
lineally defined
to the
the
of each
needs
revelation
original
successive
age.
according
The eigh-
and defining
it
the
identity of truth,
sion.
In like manner, the theology of the Church consists chiefly in an enunciation of revealed truths.
Its
dialectical, or polemical, processes are not its
S.
operations.
may
John, who
is
primary
The
What was
he transcribed upon
It was a process of
Such, in
symmetry, and
relations,
and
HUMAN EEASON.
TO THE
of councils
and
all this
thirdly, the
In
107
the reason
is
as a disciple
who
intelli-
IV.
defend
and
And
it.
this
may be
in
is
to
positively.
By
negatively I
strate
either
revelation,
or
validity,
But
mean
the nullity of
facts of nature.
assume to
upon
against
their
reason.
own proper
evidence.
Eeason contending
stands upon
its
own
it.
It is reason
for
revelation
basis, that is
the
The argument
away what may be
rationalism of the
human
The
itself
its
103
and the
The
fact.
and
first
simplest
form of
defensive
this
is
and
fitness
is
But
tion.
this
is
is
directed to
that revela-
who
are
is,
to
method
of
theological science.
It
is
theology
remarkable how
is
Exuberant
as it
and in dogmatic
versy during
little
be found in the
to
of scientific
trace
Oriental Church.
first
General
S.
S. Basil,
and
S.
nevertheless there
tempt
S.
Gregory
S. Athanasius,
of
Nazianzum,
at a theological
hardly to be
method or complete
scientific
HUMAN REASON.
TO THE
of revelation.
expression
positive as
S.
a scientific
method
his works.
Some
traces
Augustine
of theology
and others
to be found in
are
method
'
last to
so stationary
Oriental
is
in the eighth
and the
be
Jerusalem, Lac-
to
of Theophilus of Antioch,
Damascus
first
is
S. Cyril of
Clement of Alexandria,
pleteness of
and
exact,
whom
is, it
of
tantius,
Dialectical,
109
to be found
century.
De Orthodoxa
is
And
Fide,'
S.
it
is
or
com-
John of
may be
both the
and unreflective,
it
mind become
and
centre of spiritual
of S. Peter.
know what
few meagre
body
more meagre catechetical works, and many virulent
and schismaticai attacks upon the Primacy of the
Holy
the
See.
human
years
is
It
may be
hundred
110
of Christianity
It
is
in the Catholic
is
intellect
was
It
not
before
who
the two
or reared
led the
way
by them; but
in this
it is
no
little
glory to
in,
England
that
Archbishops of Canterbury,
Lanfranc and his disciple S. Anselm. It was another
England a
direction
scientific
by
day
mean
Edmund.
S.
and Richard of
S.
Victor,
Hildebert
of Frisingen, S.
came Hugh
of
Tours,
Bernard, and
It
others.
collision
revelation as
a critic
After these
There
its disciple,
that
may
is,
between
be said to be
three
epochs in
as
the
science of theology.
S.
who
Anselm
is
first
TO THE
has stamped a
HUMAN REASON.
Ill
its
treat-
ment.
et
SSmse
Trinitatis,'
may be
mark
said to
axiom of
S.
the
first
The
chief
expressed in his
own words
t
:
may be
credamus quam ea
prgesumamus ratione discutere, ita negligentia mihi
ut profunda Christiana?
videtur,
si
fidei prius
fide,
non
S.
Alex-
Bonaventura,
tentiastse,
who were
fated to pass
The
made by
Before the
S.
may
Thomas.
It is
claim somewhat of
Summa
Theologica of S.
Thomas, Alexander of Hales had formed a Summa
glory.
lib.
i.
c.
2.
112
new
order,
period,
and unity of
From
shade.
this
Thomas
S.
commentators
nican
doctor, such as
others
on the
Caietan,
Sum
Sylvius,
of their
the
great
Sotos,
and
Dogma
method
ascendency.
still
And
many
its
a period of
is
through
and
The
Scholastic
method
it is
and
unity.
To
depreciate it
is
to
show that we do
HUMAN REASON.
TO THE
not understand
it.
113
exegetical studies
which are tributary to it may be advanced and corrected, but the form of the Scholastic theology has
the intrinsic nature and relations of the
its basis in
which
truths of
All else
it treats.
subordinate and
is
accidental.
is
that
The mind
tradition.
has
as
had,
or intelligence of the
we have
seen,
revelation entrusted to
supernatural knowledge
arises
;
relations to the
it,
from which
reception,
many
Church
the
consciousness of
that
expression,
faith
dence
that
;
and,
tradition.
of defence, by
finally,
by a
way
of the doctrines of
of proof
scientific
and
evi-
treatment and
may
rectly so described.
The
is
'
mind
the possibility of
its
contradictory being
114
true.
is
GIIOS'l
defined as follows
Viewed
subjectively, it is
Viewed
by reasoning.'
'
objectively, it is
same
The system
of
known
order, as a whole,
and
In
'
what Science
is
3,
he says
'
:
From
to speak accurately,
and not to follow mere similitudes, for we all understand that what we know cannot be otherwise than
we know
it.
a practical question,
be.
is
not
known
known
For whatsoever
fore eternal.
eternal.'
is
is
is
be, as
to be or not to
necessary
is
necessary
there-
simply
'
principio,
definisce
cose
di
'E7n<rT-/j,ui)
\oyu<r6at xal
fiev
jutj
oiiv
ri
iffTiv,
aitoAovQeiv reus
ivrevOev
<5/*oioT7)<rij/.
Sei
anpi&o-
TldfTis yap
virohufi-
(pavtpbv
el
'
/3cM'oufe. h 4irio-TdiJLf6a,
avd-)Kt]s
HUMAN SEASON.
TO THE
'
115
first
known by resolution
scientia), are
principles,
and
so all science is
itis
faith.'
is,
of the
Nevertheless,
theology
is
a science
from Caietan,
latively
is
2
:
but
this, as
Vasquez shows
on
S.
Thomas,
The
that
is,
1
Qusecuinque sciimtur proprie, ut certa scientia, cognoscuntur per
resolutionem in prima principia, quse per se prsesto sunt intellectui
'
et
sic
impossiLile
est,
quod de eodem
uncle
prsesentis perficitur
sit fides et scientia.'
D. Thorn. De
rei
Qusedam vero
sunt,
:
sicut
Doctrina est
Prima
pars, qusest.
l
i.
art. 2.
116
itself,
and
and the
is
theology
The former
as it is in us.
blessed,
which
is
viatores,'
God by
faith,
as it
is
properly science
'
as it is in us, as
which
in
its
as
;
is
it is
in
in
God
the latter,
state
it
is
called
1
properly a science.
to have held
'
deduced from
articles
known by
itself,
but as
is
it
in us,
is
The summary
who
of Valentia,
of the question
'
says
is
the
is
given by Gregory
is not science
That theology
1
Bifariam ergo Caietanus accipit Theologiam unum (licit esse
Dei et Beatorum alteram vero viatorum; hanc posteriorem rur.-us
'
icos
ami-mat
et
proprie
10, 11.
TO THE
HUMAN SEASON.
117
is
is
most
by
it
should be evident
for
he who
it
such an assent.
assent
elicit
to be.
For theological
or at least one
But
logy.
For though
it
is
not evident
it is
'
say,
Let theology,
as the philosophers
describe
it
nor properly
the science of
God and
a science subalternated to
im-
it
God and
rights
it is
known by
of the blessed.
it
may be called
a habit
more per-
118
logy
He
more
First,
versal truths.
of Aristotle
him
is
it
and uni-
called in Scripture.
it is so
because the
five
conditions required by
him
in metaphysics
are
fulfilled in
First, it
an
deals with
universals.
from
This he
wisdom.
it
Secondly,
may
it
Thirdly,
it
sense.
Third,
it is
science.
Fifth, it
but directs
1
itself
is
and
all
other sciences. 1
'
does not
mean
'
Fundamentura
alii, quorum sententiam puto verissimam.
enim horum omnium est certissimum, nempe quod de ratione scientise
secundum Arist. est, ut assensus ab ea elicitus sit evidens cum
oporteat, eum qui scit, cognoscere, non posse rem aliter se habere,
atque adeo assentiri immobiliter. Sed habitus Theologiae non elicit
talem assensum.
Ergo non est scientia talis, qnalis ab Arist.
Marsil., et
describitur.
Assumptio probatur.
evidens.
Nee propterea
Nam
imam propositionem
HUMAN SEASON.
TO THE
any kind
of knowledge of
God,
for
nor does
119
so faith
also
mean
the
it
councils, or confirmed
quam
by the authority of
tamen habitus
perfectior
scientia.
proprie, propter
Teetio, probatur
auctoritate et exemplo Aristotelis, qui lib. i. Met. habitum scientificum existimat nominandum esse sapientiam, si habeat quinque conditiones, quas habet longe praestantius Theologia,
humana.
Peima
quodammodo
conditio
in universale
quam ulla
scientia
est,
Teetia, ut
Greg. De Valentia,
torn.
i.
120
by evident consequence.'
if
its
its
all
because
many
of
them
it
infallibly certain
and
and
generate science.
Eevelation, then, contemplated and transmitted in
exactness and method,
may be
called a science
and
truth
and
it
enters
intellectual system
first
place in the
It
namely, certainty,
harmony
as
incoherence,
as
against
against
dissolution
and
stagnation.
'Sed nomine Tkeologise significanras scientiam, qua quis ex
principiis in Seripturis revelatis, vel conciliorum auctoritate, aut
EcclesifE traditiono fiimatis et creditis, infert alias veritates et
1
Vasquez,
in
I.
c.
D.
TO THE
HUMAN REASON.
121
kind.
idolatries
which sur-
And
lost.
The mass
The theism
of the
brew
of
The theism
race.
God
Christian world.
The
science
itself
habits
The
He-
or
'
for
and abides in
it.
But from
first
man
is
God
122
from
faith,
and receiving
its
axioms
truth.
From what
many
conclusions follow,
and
proof.
it
is
its
trary to this
commemoratam veritatem
noscentes ac pro
fitentes
TO THE
HUMAN KEASON.
123
bishop of Munich.
4. Fourthly, that
mination and assistance, knows, teaches, and authoritatively imposes belief in matters of revealed truth.
5. Fifthly,
generate faith
not as a
6.
may
critic,
obscurity of
and
its
principles
biblical criticism
much
may
less
historical
science.
7.
which
is
on
into a science
it,
intelligentiam et scientiara
omnium supernarum
nunquam
effici
possit idonea ad
ilia
sanctissimse fidei
humanam rationem
suis viribus, et
ex
Litt. Pii
124
is
Church, in
8.
its office
magisterially,
is
controls it
its decisions,
9.
by
which are
infallible.
faith
jective faith
is
and science of
its
individual
members
Rationalism.
11. Eleventhly, that in the ultimate analysis, this
the Church.
Though
I cannot enter
positions now,
am
works of
'
S. Francis of Sales.
doctrine are
These matters
TO THE
HUMAN REASON.
125
who
is
to be believed;
nounced,
must
all
We
is
not founded
on the reasons which have been alleged in the preceding argument, but on the authority of the Holy
Ghost, who, presiding invisibly at the council, has
concluded, determined, and decreed by the
His ministers,
whom He
the Church.
mouth
of
but the decision and acquiescence, by which they are terminated, take place in
the sanctuary, where the Holy Spirit specially resides,
carried on in the porch
Son of God.'
ulti-
is
be thereby constituted
1
S.
as the ultimate
would
measure and
b.
ii.
c.
xix.
12G
the
method
and Eeviews'
is
is
down
laid
work
I conclude, then, as I
Essays
us.
among
is
the
and to a divine
'
guide
called
history
perfection.
and
state of
And
Christendom
evidence.
is
'
In a word,
it
is
generates
but faith which generates science by the aid
of the reason illuminated by revelation.
In what
faith,
I have hitherto
said,
revelation
to
His Church
and that
He
preserves
all
ages by
of the
relations
that
of
is,
the
soul
with
certain truths
TO THE
HUMAN REASON.
127
up
into
by reason or
and incorporated
And, inasmuch
society.
when we come
to treat of Christian
Much more
philosophy or the
ment and
politics,
natural
it
is
order.
First,
deprives them
evidence.
theologians
it
of
They have maintained thatthetradition theological
is
that there
is
128
known
In saying
bility
this, I
am
In
fore a voice.
prudent and
A division of authority and an exclusion
intelligible.
of the Church from science is not only a dismemvation
of
all
provinces of truth
is
HUMAN EEASON.
TO THE
129
Unless revelation be
an
must be heard in
" New-
human knowledge.
" cannot
dispense with
the metaphysician, nor the metaphysician with us."
Newman
ton," as Dr.
says,
Into cosmogony the Church must enter by the doctrine of creation ; into natural theology, by the
and
perfections of
God
And by
this
teaching the
its
self.
Church binds
They meet in
it as
in
all
their
sciences to
proper
it-
centre.
As the sovereign power which runs into all provinces unites them in one empire, so the voice and witness of the Church unites and binds all sciences in
one.
4
It is the parcelling
tradition of
science,
truth,
Not only
opposition
science
130
human knowledge.
'
original revelation.
fall
reach beyond
it.
knowledge of the
definitions of Divine Faith
infallible
but
its infallible
The Church
judgments
possesses a knowledge
The
existence of
God
His
are declared
great endowment
common
of
sense
order
and evidence
that
the
is,
The
the
maximum of
is
is
the seat of
its
passive infal-
active infallibility.
mankind, to
Thomas
or S. Bonaventura,
and that
truths,
man
and
131
exists,
is
is
needed
is,
by virtue of its elevation to greater purity and conformity to the laws of nature
*
The highest
object of
itself.
human
is
science
is
Gfod
and
shadow of
vicissitude."
fall
not
man and
Now, the
action
as morals, politics,
and
history.
centre upon
many
truths of the
are included.
man
by Divine
assistance.
But
132
and these
The same
of science
sciences to revelation.
How,
dogma
No
of faith.
Scripture could do
No mere
"Writ.
who
believes in
Holy
Holy
Christian
philosopher could do
so, for
thereby
he would discard and perhaps place himself in opposition and discord with the maximum of evidence
which
is
common
and
In this I
am
not advocat-
mentis
heretical religion,
make an
but affirming
losophy,
of both physical
to
TO THE
HUMAN REASON.
133
moral
Lord
of the conscience, and the like.
" There
be
veins
and
lines,
may
says again,
office
Bacon
but not sections or separations," in the great conAll truths alike are susceptible of
tinent of Truth.
scientific
method, and
all
of a religious treatment.
men
The
father of
call
modern philosophy,
as
of our day
distinct province
less
"We are
ment
of
as little dazzled
modern democracy.
And
We see
by the pretensions
ex parte intellectus
et
ex parte
and Christian
will of
man.
134
CHAPTEE
III.
The two
for ever
theology, are
kingdom
of faith
and of
or, in
other words,
Word
have
incipient
con-
will probably
have
and
and
troversy and partial analysis
their formal contradiction,
The
and
135~
is
far
from
my thoughts
may
upon
now
fixed
itself
at this time.
its
existence
The Church
into
much
not a
little scandalised,
And
yet there
is
Error has
such errors.
Holy Scrip-
periodic times.
rise
of
What
is
of gainsayers
veracity
Word
of Grod.
Even
in the lifetime of S.
all
the
New
Testa-
136
of S.
of Acts.
it as
the Apellitce, the Severiani, and the Eucharitse rejected most of the Old Testament and of the New.
and
S.
turies,
whom S. Ambrose
Augustine wrote in the fourth and fifth cenaccused the Old Testament of immorality,
have done
since.
The Apocryphi
only to students
Herman
others
repeated
names
known
137
New.
which modern
infidelity
or
to
whom
the modern
He
Spinoza.
ment
The author
of Germany.
all
first
He
it.
is
its
way over
into England.
After Spinoza,
Le
Clerc, in
'Sentimens de
Lee On
Inspiration,
App.
C. p. 450.
They were
138
It
is,
therefore,
no new
Thomas Paine,
who have
So
assailed the
Holy Scripture.
far it is
deed,
it is
too,
who
Now
it is
England
that
cultivated
its writers
itself
among the
can Church.
certainly a
This
is
is
already widely
gether new.
and
phenomenon
alto-
139
to
be seasonable to examine
And
first,
land on Inspiration,
it
is
Catholic
therefore
its
The
passively retained.
earlier writers,
such as Hooker, repeat the traditional formulas respecting the inspiration and veracity of Holy Scripture.
employed them
He
(that
is,
Grod) so
is
as follows.
1
Works,
vol.
He
iii.
His
p. 62.
Ed. Keble.
140
between the
fore
'
'
'
Pro-
and there-
inspiration of suggestion
'
and the
inspiration of direction.'
He
1.
but that
exist, there
all error.
they had
an immediate suggestion of
all
that
is
New
necessary
141
so as
'
will
assure us of
In Bishop Burnet
explicit tone.
He
may be
'
says,
tittle,
any of
the copies, as it
seems on the one hand to raise the honour of Scripit lies open on the other hand
to great difficulties,
hypothesis.'
Such was the current teaching of the most respectable class of Anglican divines,
1
men
of true learning
Oxford.
'
142
arid of
A member
follows
Him
The Bible
every chapter of
it,
is
every syllable of
it,
it, is
the direct
A member
of Trinity
every letter of
'
The opinion
many
theories of Inspiration
is
;
The Holy
on the contrary,
as the productive principle, embraces the entire
the expression.
Spirit,
activity of those
language the
whether
143
resulting
from
Once more.
'
An inspired work
'
is
is
is
inconceivable, and
This
be inspired.
is
Surely
many
of our words
by the
Yet does the Holy
communicate to us His own
'
Nor
'
for
There
is
no appear-
had
external to
"
its
or
33.
its
Form,
and,
144
nor do they
anywhere lead us to suppose that they were free
;
There
Scripture.
is
Eoman
fallibility of the
question
What
is
Catholic Church.
Inspiration
the
To the
first
answer
therefore
therefore to
[Bunsen]
experience generated
whose
we
breathe.'
I do not undertake to do
more than
recite these
trine of that
body
what
but
it
is
himself as follows:
beyond the
extended
doubt
limits
145
if this liberty
have
can be
mentioned,
theory of Inspiration
German Neology.
now turn to the Catholic
in
in the direc-
tion of the
Let us
The
doctrine.
are
Divine
Holy Scripture
sacred
'
its
books
exist in
its
'
custody
of Christ
Veritas et disciplina
is
in
which the
partly contained
et disciplinam contineri
perspiciens banc veritatem
2
in libris scriptis et sine scripto traditionibus.'
'
2.
That (rod
is
Sancto dictante,' by
given to the Church, Spiritu
(rod Himself, and that He is the Author of all such
'
JudgmentBishop
p. 16.
14G
New
Testament
'
:
omnes
quam
3.
sit
so
in
many
number,
and are such by name
that is, the catalogue or
canon of the Old and New Testament. The canon
;
Council of Trent
declared by the
that
is
of the
and of the
Innocent and
4.
'
libros
integros
to be inspired,
cum omnibus
is
suis
merely of
human
for their
that
supposition
any
authorship,
them.
and with
integrity,
partibus,
is,
of S.
declarations
S. Cfelasius.
that
Pontifical
made
explicitly of
Holy Scriptures
It
objective sumptas.
is
made
under anathema.
authentic,
These
'
five
points
are,
all
believe,
that the
Ibid.
To
these every
these nothing
But beyond
assent.
And whatsoever
of obligation.
is
147
And
first
we
faith.
The
synagogue, inherited with them the belief of inspiration current among the Jews, by whom the operations
of the Divine Spirit were believed to extend to the
Holy Scripture.
Such was evidently the
The
writers.
letter,
East and West show that they extended the inspiration of the Holy Ghost to the whole of Scripture,
both to
its
substance and to
its
form
so that it is
of Grod.
For instance,
S.
Irenosus
by His
1
by the
Word
Scriptures
of Grod
and
Spirit.'
'
Scripturse
ejus
The
'
says,
dictse.'
quidem
l 2
ii.
Verbo Dei
cap. 28,
al.
47.
et Spirito.
148
John Chrysostom
S.
says,
Scrip-
All that
amine
The
'
them
written in
is
nothing
mouth
is
of the Prophet
is
the
by the Holy
in vain.'
mouth
and
Grhost,
'
Again,
of Grod.'
The
Again,
in
Scripture
is
there in vain.
is
"A 8e
Chrys.
3
at
De
Ovtw
wffirep
Again,
superfluous, for
These might
toTs avdpu'irois.
dibs
S.
Lazaro, Concio
Kal iv
iv. torn. i. p.
atfliuov Trapa.5pap.e7v,
rwv
Tpo<p7}Tuiv,
itpBiy^aro.
S.
755.
'iv
t)
XPT
yap
ayico
Horn,
xiv. in
OuSe
ypa<p7),
Gen.
7}
i)
6ela ypa<p7],
Tlv *
aAAa
iyK(Kpvp.p.ivov
149
us.'
Gregory of Nazianzum
S.
diligence
(i.e.
says,
'But
the operation) of
the Spirit even to every, the least point and line (of
the Scriptures) will never grant, for it is not right
we
that
should,
Gregory Nyssen
'
says,
Holy Ghost.
God
are in-
Damascene
'
says,
Ghost
without doubt
1
torn.
iii.
iivi\\j.rt
"0<ra.7] 6eia
Kal
Sta.
ii.
Tvxovcrrjs
ypacp^
efoai
Ep. 189,
Ae'-yei,
ypa<p7)
tov
ttot Se^6/u.e0a, ov
eiKTJ ffirovdacrBrivai.
o~ia.<jtoQr\vo.i.
tovto iruaa
ifiirvevo-eais
torn.
ttjs
Tas e\axTTas7rpa|e<s
irapSvTos
S. Basilius,
p. 277.
8e ol Kal /xe'xp'
'Hjuei?
Trvev/xaros
ad Eustath.
useful.'
is
yap
uaiov, iu8e
S.
Oeo-TrvevffTos Ae'-yerat,
Sidao-Ka\iav.
S.
8ia
vi.
rb
tjjs
Betas
emit. Eunorn.
p. 605.
Aia irvevftaTOs
150
The
finitely multiplied.
'
speaks.'
'
God,
God.'
The
shaken.'
'
ascribe to it
is
He
who
dictated
them
are labouring
things
'
He Him-
to be written.
self
Orth.
iraaa to'lvvv
iroi/j.4ves
ypcxpl)
falsehood.'
any
They
book
God Himself
Divine Scriptures
S.
it
the handwriting of
is
Holy Scripture
In
S.
S.
Joan, Damas.
'
elicit,
ego
dico.'
Be
Fid.
S.
Aug.
quod
p. 241.
Scriptura Dei manere debet, et quoddam chirographum Dei,
omnes transeuntes legerent.' Enarrat. in Psal. c.xiiv. cap. 17,
torn.
i.
'
p. 1620.
'
Ut
sanctffi
torn.
i.
A-i.
tui.'
Confess.
p. 143.
'Titubabit
auctoritas.'
5
i.
autem
Be Bod.
si
fides,
Christ,
i.
41, torn.
iii.
p. 18.
nonverum dixisse.
auctoritatem frangere conantur.' Be Sanct.
dicant hocauctoremlibri
Scriptures
p. 348.
151
them from
Grod.'
'
speak.'
had no thought of
Old and
of the
New Testament
as
be taken to
subject
is
that of analysis
am
But
as I
'
sed a
p. 115.
2
'
scripserunt, sed
iis
loqui
152
among
Council of
Trent.
1.
The
first is
who main-
New
the
They spoke of
of the Old.
because
it is
upon
This
gomena
opinion
to his
is
Theology as follows
'
:
Tostatus on
Him.
The Faculties
of Louvain
'
aut scribente.'
Estius,
153
as a depar-
Scripture.
Every phrase,
many
syllable,
tittle,
and point
'
is full
They go on
to quote S.
John
Chrysostom, S. Augustine, S.
Fathers generally.
2
supposed to be of this opinion.
In his second book De Locis Theol., after stating
Melchior Canus
is
'
of those
who thought
'
Spirit,'
he esta-
et dictata, ita ut
vocabulorum compositio
ct
stylus
ad ipsum referenda
sint?
lib.
ii.
.'
Habert,
cap. xvii.
Theol.
Bogmut.
154
blishes
the
following
proposition
assistance of the
that
the
Holy
that
'
every
Spirit.'
writers
sacred
saying
them
by
that
some
things
were known to
'
human
The other
and
opinion, which
I believe I
may
is
that of Bellarmine,
other words,
res
et
sententias
'
the
sense
and substance
particular
'
;
word
non verba
et
'
apices
155
not
every
or letter.
But, before we enter into the detail of this question, it may be well to give, in a few words, the
history of a controversy which, in the sixteenth
and
and
left it in its
present form.
It
may be
Lutheran
Reformation.
that
Scripture
is,
When
opened the
way
followers of
Holy
are
that the
are from the
it
is,
that the
Hebrew
'
non e
p.
436.
15G
'
Whether
it
trusted to their
memory, and
so
fell
into error.'
Scripturse auctoritas,
'
Erasmus was
Commentary.
The next
among
senist
Controversy.
propositions
1.
'
Ut
aliquid
sit
'
it
it is
not
be inspired by the
Holy Ghost.'
2.
'
Non
sentential sint
1
torn.
296.
p. 437.
ipsi scrip-
Erasmi Opp.
ep, 303,
tori inspiratse.'
157
'
book (such
as perhaps the
'
Scripture.'
'
From
is
written
torn.
i.
p. 23.
torn.
i.
p, 23.
158
spired.'
Hamel appealed
Lessius and
FacuLy
The Faculties
Douai.
stadt,
Louvain and
of
and Eome
pronounce.
The
lectio
The
to the Sorbonne.
Col-
fifty
published his
His-
toire Critique
About
'
'
is
in
a.d.
1650, Holden
doxy may
it.
and
is
as follows
'
prse-
ad Timoth.
cap.
ch. xxiii.
iii.
16.
solummodo
se porrigit,
159
qme vel
feruntur, eo
amus, quodpiissimis
cseteris auctoribus
that in
all
adfuisse judic-
commune sit.'
men.
'
Quamvis
falsitatis
It
is
thing
false or
he limited the
that if
Holy Spirit
and morals, he supposed that the
whole of the sacred text was written by such assistance
to matters of faith
lib.
i. c.
v. p. 48.
1G0
as, in fact,
excluded
all
error
or, in
other words,
show how
little
name
the
this day,
We have now
before us the
main
lines of opinion
The one
To
as a third
is
less excluded,
matters
is
without
have
given.
La
Liberie dc Vcsyrit
humam
p. 187.
it will
161
which
is
Inspiration, in
its first
intention, signifies
upon the
the
that
human,
is,
upon the intelligence and upon the will. It is an
intelligent and vital action of God upon the soul of
man
and' inspired
'
is
In
its
second intention,
Spirit of
God upon
it signifies
is
some
to speak, or to write, in
by the
In
Spirit of
its still
signifies
them
special
way designed
God.
it
to write
that they
what God
But
should write.
necessarily signify
matter to be written.
(2) Secondly, Revelation
signifies
the unfolding
Men
102
may be the
tion
cause
much
that
is
suggested
may
as
All revelation
;
be-
be of the natural
Fourthly, by Assistance
(4)
human
agent, in
powers such
vation,
full
is
understood the
Spirit,
use of his
by which the
own
liberty and
and the
like,
Divine Inspiration
executes
impels bim
to write.
Holy
is
by Avhich their
intelli-
163
them
is
'gratia
all
liability to error
and
sum up
the
authorship of
subject
Grocl
'
the
in
may be
following way:
The
without, however,
alicujus
affieiat.
auxilio,
quo Deus
u*
est
specialis
assistentia,
stans in
peculiari
1G4
Perhaps
facts
may be more
it
of the case
we
that what
to
call Inspiration, in
tions of the
writers
which Grod
known,
or only
liability
may be
to error
suggested to
From
1.
this follow
two
hood or
2.
them by the
false-
error.
That Grod
is
the author of
all
inspired books.
all
of Christianity
It
saeris
Wirccburg. torn.
i.
Thcol.
165
Holy Scripture.
First, it
S.
Augustine wrote
a book
called
'
adtentissime audientibus.'
multis confluentibus, et
was,
that the
maker
of evil
infants
and innocents
also
upon
was worse
examples
after it
:
than before.
of objection
is
more
show that
form
this
not new.
has been objected that the Evaneach other. This also was
gelists are discordant with
2.
Secondly,
treated
by
it
S. Augustine,
by
S.
S.
Aug.
1GG
3.
and the
This objection
is chiefly
of
tike.
modern date.
The late
'
would
not give unnecessary pain to any one by an enumeration of those points in which the literal historical
statement of an inspired writer has been vainly
Some
defended.
most readers
same
follow the
probably occur to
instances will
The
line.
'
Essays
'
Le
is,
'
:
short,
and
idea
These
taste.'
itself,'
that
science generally
he
inaccuracies
and unchangeable
says, concern
'the
is,
errors of copyists.'
philosophical
faults,
Abbe
chronology, natural
4.
also
perhaps,
literary
good
science of
of physical
history,
in
explicit.
'
contains
Dr. .Stanley
Dictionnaire
tics
On
the Bible,
Harmonies dc
la
&c,
Preface, p. :x.
et de la Foi, pp. 921,
Eaison
2.
167
evidently of
to error.
human
liable
In order to show that the inspired writers did not always write
and that what they wrote without inspiration they
wrote only as men liable to error, a well-known writer has lately
1
by
inspiration,
'
xi. 6).
yet not in knowledge (2 Cor.
Therefore Hebrew of the Hebrews as he was, and most learned in
his vernacular tongue, he was not able to express the profundity of
nor did he much heed the
in a language not his own
his
'
meaning
words so long as the sense was secure' (S. Hieron. Com. lib. iii.
ad Gal. cap. vi. torn. iv. p. 309).
He, thereAgain, on the third chapter to the Ephesians he says
fore, who committed solecisms in his words, and could not express
an hyperbole or complete a sentence, boldly claims for himself
wisdom, and says, according to the revelation the mystery is made
known unto me (lb. ad Ephes. cap. vi. lib. ii. p. 348).
Once more, in the Epistle to Algasia on the words, Although I
be rude in speech, yet not in knowledge,' he says 'Paul said this
:
'
'
'
'
He
does not
able to transfer
it
'
(lb.
torn.
iv.
p. 204).
also,
v. ib. p. 293).
These passages not only fall short of the conclusion for which they
are quoted, but overturn it. For S. Paul expressly affirms that
though he was rude in speech he was not in knowledge, which S.
Jerome interprets to be his consciousness of 'profound and recondite
meanings,' and also of wisdom. Put this excludes the supposition
of all error. For solecisms in words and the limitations of a lannot his own, did not cause the utterances of divine truth to
guage
108
5. Fifthly,
ture
that
much
of the matter of
Holy Scrip-
incredible.
intrinsically
other countries,
will
name
variations, is uncertain,
by reason of innumerable
and that the authority of the
Book
6.
is
thereby shaken
in one part,
it is
not uncertain
in others.
I do not at all underrate the importance of meeting
upon us
As
still
and attaching
new
And
first it is
become erroneous.
G-ospel is free from
reflections.
Church in
1G9
is free
from uncer-
tainty.
By
tative in
*
'
authentic document
conclusive
three kinds
ments;
2.
original
called
signifies
1.
Autographa,
Apographa,
a writing which
is
evidence.
in
in which an
a wider sense,
authentic in
conformity of
Again, authenticity
is
writing
apographa, or
copies,
the
external
authenticity
is
Authenticity
in
evidence by
Extrinsic authenticity
which the
intrinsic
established.
is
relative.
things
moment
in a
170
signifies that it is in
it
to be authentic, the
lators.
to
but rela-
or
all
tittles,
doctrine
of
tories, facts,
that
is,
and
to the
and morals, and to all the hisand sayings which are contained in it.
faith
Hebrew
And
Scriptures.
this
is
'
I.
II.
'
solum cum
aliis
et
versioni
postremi tribuunt.'
LXX.
Theol.
Wirccburg,
torn.
i.
command
171
is
And
this
leads
us
to
At
moment
there exists
As we
Word
of God.
is all
If
it
we
becomes nar-
have ceased to exist since the art of printing rendered a manuscript an unwieldy and wearisome
book.
still
172
And
text.
of these none
is
to be found of an earlier
Some twenty
or thirty
Latin, are
all
now speaking
of
or
texts
But we
manuscript copies
is
men
upon
and wonderful
it.
contend as
also it is that
we
so little
autograph of
S.
John and
S.
Paul
utterly incon-
all
of the
office
the
The
Word
of
God
authenticity,
to us
intrinsic
writers
committed
it.
inter-
173
it
had already
received, and
collected.
this
great Original, as the Tabernacle corresponded afterwards, with the Pattern which was shown to Moses
in the
Mount.
The Church
is the sole
judge of the
and
alone
knows the handauthenticity,
writing of the Author of the Sacred Books, and the
intrinsic
is,
that although,
all
to its charge
and although
it
from
all
falsehood
or error,
nevertheless,
it
has
the
or
errors
of
translators
transcribers.
It has-
174
from the
of translations
errors
or
transcriptions,
err.
The custody
libility.
which per-
Holy Scripture
its
active
facts of its
own
history,
and
The
and
are Divine
as such,
endow-
like
revealed
to
the
by Jesus
It follows
1.
Christ.
said,
but,
But
this
may
be present.
175
is
from
he
his
says,
in
(i.e.
Holy
Scripture), no
words
these
or
S.
is faulty,
or the translator
it.'
In
and
evident
was in
is
own.
suffice
suppositions
It
would seem
cover
to
the
intrinsic credibility of
Holy
Scripture.
1.
guage
is
of,
the lan-
'
is laid
down
hujus
S.Aug.
Cont. Faust,
lib. xi.
17G
There are at
by Holy Scripture.
there
in
Holy Scripture,
is
there de-
clared.
3.
credible
may appear
in-
arise
after all.
The most
tion.
certain
which
difficulties
The
sciences
and refuse
all solu-
natural
man
It is
no wonder that
be residual
difficulties,
evil,
They
world,
lie
we
upon the
shall
frontier,
never pass.
177
that
is,
talk,
and
of the
chroniclers
The
patriarchs,
companions
unmarked
duration
genealogies
which cannot be
verified
by
difficulties,
after all be
upon the surface,
The same historical event, viewed from differ-
improbabilities
true.
and apparent
and yet
may
'
from ' intellectual obtuseness,' or want of the
faculty,' or
lief,'
but
it
'
critical
makes
little
impression on
vii.
16,
fell
me
to be told
into an historical
and that
THE RELATION OF
178
TIIE
HOLY GHOST
it
translator, or only a
cannot tell
it is
when we read
stalls
and yet
immunity
writers.
horses,
in
King
another
40,000
explain
But
it.
I can
So likewise, when I
Pentateuch
million of
is
men
am
intrinsically incredible
that half a
that
and Natal,
this
millions
179
many
I confess that it
out of the camp, and the like
makes little impression on me. It reminds me of the
;
sell,
carried about
to
which
said,
had
'
shows to
me
all
but I know
it
to be the
same
So
am
narratives which
difficulties,
age,
the
when
as
Why
should
account of
in
that
all difficulties in
we must render an
revelation,
science
we assume
or
in
revelation
180
S. Augustine,
'
'
we have no doubt
most
false, let
will of
it.'
'
the translator
have
'
Even
in the
things of which I
it
faulty,
nor that
Greek
am
as
it so
It remains that
it so.
it.'
is
have
is
'
'Ego enim
jam
lit
credam. Dum tamen a scribentibus auctoribus sanctarum Scripturarum ct maxima canonicarum inconcusso credatur et dcfendatur
omnino abesse mendacium,
mentiendi utique non est locus.'
S. Aug. ep, 82 ad Hier. torn. ii. pp. 190, 198.
Nos vero in nostra? religionia historia, fulti auctoritato divina,
quidquid eiresistit, non dubitamus esse falsissimum, quomodo libet
I)c Civ. Dei, lib. xviii.
sese habcant cetera in ssecularibus literis.'
.
'
'
est,
rere Pauli
'
sciam.'
torn.
ii.
p. 113.
181
And
if it
answer
is
We
difficulties, as
neither
derive
men
say,
we can but
Our faith
Scriptures, nor does it depend upon them.
was in the world before the New Testament was
written.
The
who
that Witness
is
order of divine
Our
Divine.
which
facts
its
attesta-
was
upon an
already
spread
number
tinuous
and
of
manifestation
among men
is
supernatural
the conhistory
features of
which
which
it
'
Luc.
285.
et tanto
magis lionora,
Vela faciunt honorem
Serm. LI.
de. Concor.
Matt.
182
facts,
our certainty,
of (rod.
is
is
arithmetic,
is
divinely true.
statistics,
simply
to be believed because
it
is
CHAPTER
183
IV.
In the
last
chapter
Holy
"We may
and to the substance of Holy Scripture.
to trace the relation of the same Divine
now go on
Person to
At the
its interpretation.
was affirmed
that Christianity was neither derived from the Scriptures of the New Testament, nor is dependent upon
them: that
it
it still
the
one
we
The
faith teaches us
184
is,
We
men
at this day.
'
went into
He
stood up to read.'
The Sabbath
rose
upon
Nazareth that day like any other, and the people of
Israel went to their synagogue as at other times.
Jesus was there, according to His custom
Book
as
unrolled
He
it,
book,
not.
not
is
it
upon me.
preach
the
'
fulfilled in
tation.
and
Then He
down.'
He
The
'
the
Him
He
He
and
With the
recognise
said
ears.'
Divine
the
1
S.
Luke
iv.
Person
16-19.
of
whom
the
185
He
He
man.
interpreted to
them the
sense,
and con-
Books of the
Law
With the
by
their
Scriptures,
interpreted
mentaries.
It is of this perversity S.
says,
'The Jew
Christian believes.'
tation, or
Person
ture
is
the
the
sense of
This
vital
there
Now, was
a vital question
in England
2 Cor.
iii.
Enarr. in Ps.
Augustine
the
now
The
still
Holy Writ ?
is
S.
says,
carries
2
Paul
l
letter
most
6.
534.
18G
less of
is
a divine revela-
is an inspired
tion, and that the Holy Scripture
Book. These have been hitherto the foundations of
English Christianity.
many
his
own
there appear to be
posterity.
And
in Ger-
burst
years ago, a flood of infidelity
and carried
away.
An
all
before
it.
infidel
but by infidel
But France has risen again from the dead, and
in France is restored to
Christianity and the Church
all its
individuals,
as
a people, are
in
What
and works.
faith
witness,
Catholic and
and
Eoman Church
power
?
riers
is
has saved
supernatural
of
But what
the
187
the
holy
shall save
impending
as
an
Doubt has
and
irreligious only,
And
better.
France
Is there
Is
it like
Germany, or
like
any wit-
is visibly
bearing
and hardly
it
visible as it
nevertheless
human
human
pretension and
and
188
Roman Church
its
sense and of
its letter,
reli-
it
fallacy, contrary
the
dogma
of faith
is
records of Christianity
is
to this fallacy I
is
Word
of God.
whole revela-
and
God through
way
of
God was
189
infused
It
was
His Holy
It
Spirit.
was in
itself
the
New
was written.
it
Testa-
was a
It
It
so far as
Mind,
God was
is,
to unveil
by the
to
'
apostolic
mission.
make
manded, the
apostles
whole of Christianity.
faith of Jesus Christ.
man he became
faith.
And what
'
to
Jesus com-
did.
a disciple
that
is,
he learned the
articles
And
every
190
all
that
is
implicitly con-
this
It was
no
And
was
of the living Church, and sustained in it by His preThe New Testament is a living Scripture,
sence.
tables
of the
heart.
S. Irenceus,
the disciple
left
fifty
'
of
years
What
if
whom
they
committed the churches ? to which many of the barbarous nations who believe in Christ assent, having
salvation written without paper and ink, by the Spirit
in
tion.'
1
'
Quid autem
si
During
generations
of
all this
fifty
191
time, which
is
nearly four
pended
fact which was
II.
New Testament
Scriptures were
written.
It
was written,
as I
have
said,
world.
It
in the
Seven
nobis,
iis
tse
iii.
v. p. 178.
192
generation
the sacrament of
of Christian
and
so on.
Much
more, the Divine worship of the universal Church, of which one of these seven Sacragelists.
ments
is
of the
of Jesus Christ.
The
incar-
and of
its
The whole
revelation of Christianity
is
reflected in
sacraments, and
it.
its
till
the
193
faith
its
By
New
is
whom
it is
addressed the
It is to the
Church,
man
They
;
imply
as fall
till
Hebrew
years after
five
In Greek
only.
that
is,
for
we
194
For the
two
twenty
and those in
Ofospels,
Greek.
first
John, was
S.
not written
till
The
latest
But
all
fif-
more
these
and earthly
The Book
of Jesus.
history of S. Peter
local
of Acts
and
is
life
S. Paul.
The
Epistles are
in their nature.
And
all
as
men
call it,
martyrs,
multiplied in
1
all
according
to
the
is
the
New
confessors,
the world.
the dates of the
saints
The
apostolic mission
Books of the
New Testament,
Protestant authorities.
tradition.
The Church on
rested
earth
195
But
men.
their Christianity,
and what
New Testament
its
support
Certainly
New
'
revelation of the day of Pentecost, given and sustained by the presence of the Holy Spirit in the
Either
Srat
'will
Tery slightly.
Hkeims Eng.
A.D.
S.
Matthew
S.
Mark
iS.
Luke
S.
John
The Acts.
Romans
2 Corinthians
Galatians
Ephesians
Philippians
Colossians
1
63
57
56
62
62
58
66
66
Titus
66
62
o 2
97
63
58
2 Timothy
Hebrews
61
57
57
52
52
Philemon
A.D.
57
96
2 Thessalonians
Timothy
to the Script.
38
62
Thessalonian
Home's Intro!
3a
43
63
1 Corinthians
Vers.
57
53
61
62
62
52
52
64
65
64
62
62
19G
Church
is
of (xod.
upon
all truth.
is
It
New
Pentecost
it
fixed the
facts.
tell
us now, as the
Holy Trinity
Testament
but
it
is
New
New
the
197
Church, an episcopate feeding the flock, and a priesthood offering the holy sacrifice at the altar among
all nations of
New Testament
existed.
of
invisible
its
unity
faith
is
divisible into
many
parts, or branches,
that
it is
organisation, absolute
and exclusive in
its
unity,
We
of the
new
law,
grace, according
multiplicity of Protestant
;
that there
is
no sacrifice
198
filled
manifestation
New
there
we
to be read
is
and
from
his
The
faith
it in
Testament
no vicar
all,
See in Koine.
interpretation.
read
New
S. Peter,
of Jesus Christ.
collected
no successor of
the circle of the universal Church in which they beheld the order of divine truths or facts, which the
New Testament
to-
IV.
is
And
it
It received
and from the evangelists and apostheir inspired writings, of which it knew the
199
And
as the
it
faith
first
upon
with a
human and
own personal
its
7
knowledge of the authenticit} of those books, an evi-
and secondly
upon
its
own
spiritual
consciousness
Church
human and
fallible in
Take
it
twofold, natural
is
divine
of the
The witness
truth
therefore of
and supernatural,
and in-
its
testimony.
In
human
The two
first
'
it ?
00
the last
is
mind
meaning
But in the Church we have
all this
of the lawgiver.
and more.
We
poraneous exposition of the books of the New Testament by the divine facts which existed before the
Scriptures, and are the key to their sense
the Faith,
the world.
then, contains in
it all
The
tradition of the
also divine.
It has
Church
is
not
human
only, but
It delivers to us
supernatural.
V.
And
Church
this
interpreter,
key
to the
ment was
is
and
Holy
is
Scriptures.
Before the
New Testa-
and perpetual
which in
all nations
its infallibility,
voice,
and
201
that
is
upon
upon the
its
commission
command
of its
Head
falsehoods
in
Church, which
His name?
Is it credible that
the
is
The Church
tion
in the beginning
of God,
and knows
perception which
ness
which
which
is
is
it
its
inspiration of the
revela-
never suspended.
pervades
intelligence,
New Testament
The illumination
unites
as
with
the
into one.
The Church
pastors
this faith.
And
rilled
by a consciousness of
all its
202
of Grod,
instinctively clear to
is
The
it.
indissoluble
infallibility in
in council has
it
believing.
by
it.
unction of truth,
contained in
is
it
or
They
its
discernment and
its
decrees.
And what
is
of councils as
its
The endowments
its
head,
who
is
organs,
is
true
The
supernatural illumination.
also, as
we have already
upon
which invests
Head
in Heaven,
assist-
the evidence,
lights,
human and
divine,
and of
all
the
God
is
known
or declared,
203
endowment
in
earth.
Do
seem
to
of the
rejects the living voice
is
He
confident that he
is
in the right :
the Scripture are erroneous, and his are certain.
Churches that are fallible, it seems, never err, at
least in their
own esteem
and
all
the multiplication
arguments men
At
one time they say that Scripture is so clear and selfevident in its teaching that no humble mind can fail
to see its true meaning.
If so,
why do they
contra-
And
if so clear, is it
of all
Eoman
faith ?
Again, it is
discern the true meaning of the Bible.
is
enough to
Why,
again,
204
are
conflict ?
And
the
if
individual
reason
is
is
sufficient
much more
trusted,
Church of
all
Once more,
that
all
ages and of
it is
who read
all
be led into
all truth.
Again, the truth is but one ;
do
who
why
they
go by this rule interminably conBut did not S. Augustine, and
tradict each other ?
Chrysostom, and S. Cyril of Alexandria read Holy Scripture with prayer to underS. Athanasius, S.
stand
Have not
it ?
Have
they not
all
doctrines
declared by
Scripture
agree
And
is
we
in every jot
them
and
Do
tittle of the
as the sense of
Holy
God ?
made
to individuals, the
same
is
them
of God,
is
a perpe-
205
Truth.
Such then
There
is
us now, as there was in the beginning, a Divine Person, the author and teacher of
among
is
all ages,
From
all
it follows
that the
The
Scriptures separated from the Church perish.
from
the
appeal
living voice of the Church to the
letter of Scripture destroyed the
Divine custody of
the letter and of the sense of the Sacred Books. It
fruits.
but
it
teachers.
Scripture
And when
is lost.
of
interpretation
by him, and
when
in
it
is
is
lost,
no other
is
the
and
interpreted
i'OG
S. Jerome says, 1
against or beside Lis intention.
'
The Gospel consists not in Scriptures, but in the
sense
not in
he
'
says,
The Divine
Again,
when misinterpreted
Scriptures
S.
quotation.
human
Augustine
the
calls
teachers misinterpret,
'
which
texts
3
pluvia laqueorum, of which the Psalmist speaks.
'
Marcion
et
Basilides
et
cseterse
'Haereticorum
pestes
non
quo bumanum
S. Hier. in Gal.
cap
i.
Vine.
orum,
S.
The
course
shows that
land,
men do
207
Eng-
The
by misinterpretation.
school which
is
becoming dominant in the
in
and
the Universities, by reason
Church
Anglican
of its scholarship and attractiveness, has already re-
To deny the
of such books,
ture
to
that is, to deny the genuineness, authenand identity of these books. So their speech
'
ticity
'
It is
come then
to this,
and above
all Scriptural, is
ending
Scripture.
its
unity
forfeited
even the
2 Tim.
ii.
17.
208
Books have
tion
and
What
veracity.
commonly brought
it
against the
supersedes to so great
it
enunciates
its
its
doctrines in
Now,
as to the former.
In one sense
it is
simply
the faith,
every
sacrament,
Every doctrine
every
festival,
is
209
when they
are proclaimed
in the acts of
its
public worship.
From
every page
seem to rise
ping with
us.
But the
objection
is
perhaps chiefly
whom
books of devotion written by uninspired men, rather than the Old or New Testament,
people, to
Now,
there
is
at
It
first
is
sight a
perfectly
for
many
sufficient and,
we should
it is
manifest
that it was
full,
that
it
that the
Scripture
afterwards
written,
though
it
210
and
recognises, presupposes
lation,
does contain
is
it
refers
back to
as a whole,
this reve-
and what
it
and com-
perfectly true,
hands of
the
its
the Divine
as perfected
Law
by the
of the
Ten Commandments,
tical
Holy
Trinity, of the
Sabba-
divine
intention
of
and
penance and piety, whereby to prepare for their reThe Church teaches its people
caption, and the like.
now
to worship
midst of
us, as it did
before
written
as it did, too,
when the
dom had no
the
Scriptures
were
millions of Christen-
too,
as yet
if
211
which was
full,
But
and
them.
essentially independent of
And
is
not so
much
to
make
But
of
what
They
Holy
Such books are
and
all
The
the exposi-
way
exist.
Out of the
English
212
Protestants
Scripture
certain
Commentaries on Holy
Catholic Church multiplies and puts into the handsof its people with such abundance, that no thoughtful
Catholic
is
Holy Scripture.
I do not here stop to answer the strange
and ex-
'
with-
man
which no
disregard without
finally, there is
Catholics
readily
better
answered
with
my
'
213
where
and
He
all
is
sent to us.
up His
S.
personally present.
'
Epistles,
to the point
Augustine says
Him
is
Him
'
King
with us we lay
as friends read
is
which
is
to the
little
known by the
this it is
and of children
it is, less
The
is
It
even to provocation in perpetually affirming the inand infallibility of the Church, the
divisible unity
like,
without re-
S.
Ans.
214
by history and
with
it
fact
therefore
visionary
and
false.
We
would
and
Catholic
them deduce
No
for
his
was revealed
before as yet
The
Church had a history or an antiquity.
rule and basis of faith to those who lived before
the
much
existed,
is
of
which we hear
now.
But perhaps
may be
asked
'
If
you reject history and antiquity, how can you know what was revealed before, as you say, history and antiquity existed ?
'
it
I answer
The enunciation
is
of the faith
the
maximum
by
of
know what
by
215
retrospect, but
by listening.
Neither is this the Catholic method of theological
Let us try
proof.
it
by a
Would
parallel.
Would they
those
who
Holy Trinity by
consider
it
arbitrary
Was not
No
better
though I quote
universities
exists.'
No.
'
it
Theology
CCCCXXII.
p. 256.
for
which theology
Magazine
Eraser's
21G
of the
secret
Holy Ghost
The
first
and
is
final quesis
Do you
a Divine Person
therefore
this
hour
is
the world
and
and
He
speaks to
facts, as
presence
of an order of facts
Church of God
of the
infallibility
to-day, and
for ever
its
its
own
history.
moment
insoluble, or
either
and the
from
facts of history,
facts of history as
doctrines of faith.
faith
abandon the
it,
children
217
own
voice
in the latter,
when they
it
they
knows their
is less
perfect.
in-
And
for the
it
hers.
illustration of
what
is
lating to the
treatises of Petavius
Holy Trinity
him turn
;
or, to refer to
re-
a more
the Church,
this
is
method.
As a
reductio
ad
impossibile,
in
and I may
whom,
say,
it is said,
ad absurdum, the
We
really
is.
patristic systems,
It
would be
218
the
works of
cannot.
its
own
disciples
Gregory of
error, is S.
Nazianzum.
freely
criticise
may
the
err, it
And
turity of theology
is
its later
days
earlier
and
after ages
Nativity
Again, language
may become
the test of
judge
and discerner of truth, the only Church of God, can
solve these inequalities and anomalies in the history
of doctrine.
facts of antiquity
are transparent in the light of its perpetual consciousness of the original revelation.
'
'
is
We
'
hear to weariness of
alone;' but
210
how
men
that
is it
forget to add,
and
?'
to,
more profoundly
His body
or
Whosesoever
sins ye forgive
the rock
not
this
'
or
'
rock
They
'
does
shall
is
'
not
'
Church
does not
'
and upon
'
Word
is
of God, that
it
acts
upon
men
its lightest
them
in
Holy
Scripture.
word.
It
Is
is
said of
truth measured by
we obey
Him
How many
revelations before
we
will
times
submit
220
The words
bles.
me
more than
is
'
He
my
martyrs.
has
'
made
Whosoever
'
filled
the
life
it,'
me
shall confess
before men,'
The twenty-
chapter of S.
Matthew has
'
filled
contemplative perfection.
the
life
of
which
is
them up
nacle
in a tabernacle
of the
kiss the
Blessed
It
is
which made
this profound
S.
Paulinus lay
Sacrament
and
S.
before
Edmund
and
after
than
life
itself.
and guards
And now
it as
it is
L>21
a deposit dearer
unerring interpreter of
its
meaning
is
the Catholic
222
CHAPTER
V.
chapter that Christianity whole and perfect was anterior to the records of
Scripture and independent of
them.
It remains
been preserved
now
to
'
pure
alteration.
light, sustained
this
day
lights,
And
this
as it
by a living
was when
it
without change or
we
shall see
more
But before
drawn
I enter
upon
this point I
am irresistibly
do was
Church withdrew
all its
and
tried,
itself,
but was
still visible.
When
dom.
All that
tried in vain.
The
It wor-
by martyr-
it
ascended
In those
and
its
power,
profound immorality.
changed.
It
was in
above
all,
its
gross paganism,
its rising
was altogether
in its legions,
and
its fleets,
Eome
in the forum,
in the senate,
224
Christian
its
The
outlines
city of Grod
hovered above the tumults and confusions of mankind, awaiting the time
clear
hindered
its
Like to
is
now
Roman
will should
peaceful possession.
this in
many ways
is
by the history of
which are now no more. It is a
I pass
wounds
and came forth once more, ascending from the catacombs to offer the Holy Sacrifice in stately sanctuaries,
and the
It is
light of noon.
now
hiding-place
far other
its
it
view
before
is
its
face.
It sees
who offers
22o
privileges,
people.
England
is
now
among which
sects,
and
content with
which
it
its
its
is
going in England.
ration.
The
The
gone in Germany.
of religious thought
sea.
old forms
are passing
disintegrated now.
It
is
dogma
has
it
sprang.
now reached to
The
the foun-
Such
is
at this day.
The Anglicanism
of the Reformation
tall
it
is
226
God knows
It
would be inhumanity to do
so.
It
is
inevi-
offence to those
we
for
is
But
if
we do not speak
a day coming,
plainly,
There
softened
down
had rather be thought harsh than be conscious of hiding the light which has been mercifully
count.
shown to me.
in
what words.
found
I will
make open
me be told
reparation if I be
in fault.
Now, what
is,
that the
It
is
and
its
purity.
its
certainty
that,
is
whom
it
came.
then
it
as unreasonable for
is
God
as it
man
to profess to
would be to endeavour
Men may
gird a
God
forms
by
itself
acting upon
itself,
He
re-
never by those
who
refuse to obey
Councils.
it,
228
alone, so the
reformation
this
itself.
But
does
is
my
contentions,
and
to
is
purpose
spiritual
And
to do so, it will
John writing
S.
first
century, says
'
You have
in you.
that any
Let
Him abide
man
teach
abide in Him.'
John
ii.
20-27.
for
it.
That
this unction
'
all
That
5.
That
it is
'no
lie,'
Ghost, who,
High
from
Priest
Him
But
first
Jesus,
and
perfect.
false-
Holy
rested
chapter,
is
in the first
the
which
body,
the
is
Him
Church which
His body.
I do not
know
in
infallibility of
affirmed.
its
doctrines
(1.)
whole revelation of
God
(2.) that
it
unmixed, and in
is
all
230
its
purity
it is
enunciated perpetually
Now
let us
this
truth.
1.
The
to this
first is
mean
and that,
Spirit of Truth,
by
may
err,
is
both in teach-
is
Indivi-
not an individual.
The illumination
of
And
this, as
we have
exempt
from error because guided by a Divine Person. The
Church being the organ of His voice, the articulations
are
human but
To deny
the voice
this is to
is
Divine.
of the
office
guide of the
Holy
But
faithful.
231
there be no Divine
if
no Divine certainty, and faith descends to opinion based upon human evidence and
teacher there
criticism.
is
But
we have
this, as
seen, is rationalism,
But the
2.
To be
incorruptible
we deny the
Church
is
this
and morals.
For
exist.
It
Church, which
is
the instrument of
If it be corrupted,
others
how
from corruption
shall
it
all
reformation.
reform or restore
ruption in Christendom.
all
them
out.
tradition of
of faith.
The
2.,2
depend on the
Church, not the Church on individuals. The Church
depends on its Divine Head, and upon the perpetual
against the
Individuals
Church.
who
inhabits
The
it.
objective existence.
is
It is the
Sacrament of Truth
men
its
the multitude
who
splendour though
is
all
always
who
consecrates and
receive it be in sacrilege
is
be-
and
as
men
were blind
so
with the
No human
error
and
this
passive
infallibility
preserves
and incorruptible
age.
All
this
is
more
emphatically
true
of
the
err one
as
His
witnesses
individuals
Every age of
some
the Church has had
ages have had
heresy
many almost every heresy has had a pastor of the
tative inind
Church
some with
and weak
ease, because
health and
life.
expelled.
What mark
Church
evil,
Not
mind
or voice of the
pression, a
and a more
new
definition in the
mouth of its
pastors,
The Church
is
the teacher
of the pastors, as
the
234
lium disclpulos
collective
Ecclesice, as S.
body of
its
pastors
is
Gregory
Church.
says,
and the
Doctores fide-
is
voice of the
and decides
as a
judge
From what
may
err,
upon the
it.
how any
mind and
voice
teaching
but likewise
its
tradition
and enunciation in
of the
human
intelligence
and human
operation
of
who
men.
3.
is
is
incorruptible
immutable,
not
All corruption
all
there
is
change, but
a change which
is
change corruption
destroys, and a change which perfects the identity of
:
All growth
things.
is
change.
by unfolding
But all decay
forest
droops
dust about
Now,
its
is
it,
and beauty.
change.
When
branches, dies,
change
is
falls
into the
corruption.
change
and
is
God
impossible in
is
His Church
is
its
the body
doctrines
Take the
Trace
There
is
23G
identity of truth.
made
truth
is
identical,
namely, God
but the
expansion,
its
aspects as
is
'
This
is
My
And
is
lastly,
no more
intellectual processes
as
more
more exact
same in
all their
is
always
So
far,
then, truth
Such, however,
never change.
is
the Faith.
One Holy
England
alone,
Church be
is,
divisible into
one or
many
parts
and yet called one, though it be a plurality of independent and conflicting bodies. This is change inThe
deed, in which the identity of doctrine is lost.
oak has mouldered and fallen into
its dust.
is
what
first
all ages,
They
and in the
2:38
midst of
all heresies,
illuminating
all
intelligences
and
is
and pes-
The
as the light
and undiminished
'
is
unmixed
for ever.'
And from
this
Church in
all
fol-
ages are
is
treason because
Church
at this hour,
How
it
denies
No indi-
We may
with.'
No
woman
of Samaria,
individual
contact with
Pentecost,
except
through the
Church.
are
of
revelation
human
after all,
no more
to
Divine.
It
is
But
faith be
It is not
we have
and
is
life,
all
ever fresh
I
may say
upon
its
sciousness.
modern are
It
with
immutable.
is
it,
for
both are
Primitive and
The Church
its
own mind,
as
For what
spirit of a
his
own
thoughts.
'
Cor.
ii.
11.
to us of
240
But
lastly,
that
is,
world of which
all
They belong
to a
intelligence.
his day,
'
S.
crede ut intelligas
I say that
says that
know the
verbum
you may
Dei.'
believe
it.
'
Understand what
Believe what
it.'
How
its limits,
And
God
should we
operations,
it ?
all
known
241
and,
if
would be incredible.
scientific truths,
So
it is
grace
life
of
man
as a
And
yet these
They
invented.
footprint of a
of
God
man
betokens man.
The
footprints
The only
feet
with
its
of
Communion
242
these point to a
all
reason, as
Such, then,
is
dogma which
the tradition of
de-
scends perpetually in the Church, and such the relation of the Holy Spirit of Truth to that tradition.
He
is its
Author and
He both diffuses
Guardian.
its
it is
known and
conceived, and
it is
And
matic
teaching
of the
early
human
Middle Ages
in
intelligence
thought of the
that
the
matter
;'
of its
'
of
Christian
moral and
spiri-
mentum
of which
dogmatism
is
the ground.
mation.
All
spiritual
is irresistible.
said to be dead
This
is
impulses, the
The
mo-
old Catholic
dogmatism
must
to
yield
newer,
deeper,
more
In
truths
known
chapter
by the light
which
and
mankind.
to the
moral nature
and immutable.
tural theology
These truths,
of
constitute
They
and philosophy.
Upon
the basis of
and
ethical sys-
great
tentative,
part,
transient.
They
arise
or philosophies are,
all
which they
all
repose.
primary truths
may
of philosophy.
dogmas of philo-
244
now
and certain
as true
as they
ning.
fixed, or
They
are
certain,
veracity.
For
new philosophy
is
under a mask.
scepticism
may
be
many
the
human
deductive philosophies
The former
gressive exactness.
primary truths.
In the order or
treatment of revealed
expressly revealed
clusions
reasoning.
Now, the former order of primary truths is permanent and immutable. In the secondary order of
deductions
fications
it is
and modi-
may from
But the
And
this
'
its
Science of Grod
'
distri-
grace
to Gfod
and
to his fellows
and into
The
latter spring
They
For what
lectual conception
is
dogma but
'216
truth
But
An immu-
A fixed form
immutable shadow.
The
original
Of an
upon a mirror.
is
His perfections
fountain of Godhead
that
God
is
is
the
eternally be-
that the
Holy Ghost
proceeds from the Father and the Son, and
which might be indefinitely multiplied in
eternally
the like,
that His
that
He
governs
mind and
it
permanent operations and in their exceptional suspension and change all these are divine truths, and
permanent
because true.
God
Again, that
that the
apostles,
died, rose
ever
all
again,
Holy Ghost
to abide
for
own
and
also
dogmas in
verbal expression
become
less
and
as
and
or
And
lastly,
that I
may
should not so
Church
is
much
as
have
introduced that
the
indefectible in its
life,
immutable
in its
them
Holy Ghost
in
its
operations of the
know-
its
kind
that the
as the illuminator
and
243
sanctifier of the
Church and of
its
members
are per-
them become
What
with
fixed
then
all its
ciation of the
which constitute
its
truths
perfect
integrity ?
I can perfectly understand the consistent rationalist
when he
it
dogmatic theology, because he disbewhole order of divine truths and facts which
rejects
lieves the
expresses.
When
away.
This
when the
is
intelligible
inconsistent
and coherent.
and incipient
Again,
rationalist rejects
which he
and consistent.
disbelieves,
But when
and
facts of Christianity,
intellectual
one of two
suggests
orderly study he has only an incomplete and fragmentary knowledge of what dogmatic theology is,
or that
a warp in
the
tongue,
makes him
reasoner.
less
An
instance of this
may
'
words, without describing what moral or spiritual truths were intended to be conveyed by them, to arrange them in the most logical
way that could be found, and to justify that arrangement by sepa'
'
'
250
If such writers
good
as to state
But
we should be
it is
better
to be feared that
Such a
words.
test
two consequences.
when constrained
to
Divine truths
play fast and loose between affirming
all in
of dogmatic,
among
is
to be
non-Catholic writers?
Men
lost.
assertion that a
treatise
on the Incarnation
the
Lord
delineation of the
and again,
1
:
human
'
friend raises
It is
'
is
barren because
the real
character
'
'
mind and
of our Divine
to
ments
would say
'
is useless
benefit those
because
who
it
possess
it.'
in
Church
I will not so
so senseless as to
much
as
name them
anyone
is
possess
1
p.
it ?
282.
2
Spectator,
March
trifling
if
will,
in
if
If
informs
it to
it
and
It
is
'
human intelligence. It makes a man capable of serving God by the reasonable service of faith. Whether
'
'
he does
is,
so or not,
But
it is
human
will.
Dogmatic
moral
theology expounds
formation of
theology.
Its
the will
maturity
is
is
The
first
accomplished by moral
committed
to ascetic, its
Lord, and
life
of
that re-
all
God
falls all
in the soul,
to be wholly
unknown
seem
Grod,
In all the theology, so to speak, of the Anglican Church, I know of no attempt to treat of moral
theology or to supply the blank and void which the
days.
Sanderson's
'
And
Cases of Conscience.'
know
of
much
as
named.
would not
suffer it to
And
yet Taylor
Ductor Dubitantium
'
live.
it
was
Of the
'
but
fatal,
and
ascetical
and
'
Holy Living
and Dying,' what one book can be named which premystical theology, excepting Taylor's
of the spiritual
and
much as an outline,
And yet it is
interior life ?
up
to denounce
dogmatic
254
theology because
it
fulfil
that
complish
it
at all. It
is
Now,
hitherto limited our thoughts to the truths of revelation, as they are impressed
upon the
human
me
to do
reason.
But
it
is
impossible for
and
The works
by themselves.
One
of
them alone
jurists
is a
God by
which,
expounding that
in
guarding
from
error.
Of the
to speak
it
law,
but
writers from S.
who have
if
treated specifically
and in minute
detail of
in His active
life,
glance.
of the
significance of Christianity
is
is
Holy Name
Bernard, and
Colombini, and
S.
S.
the object,
of Jesus, of
which
tains.
and
S.
25G
much
Lord to
us,
and ours to
Him
again.
From
Au-
S.
Mary, there
is
an
who
are witnesses of
its
Mary to
all
through
children.
From
and
without number.
There
a manual of devotion
is
is
or a
it.
There
is
not
it
is
made
perpetual and
universal.
all
Kedeemer
let
Lastly, for I cannot here pursue the subject,
least claim to
be a scholar examine
the four families of mystical writers, saints, and theoof Paradise, water
logians, which, like the four rivers
and
if
he be a
much
s
258
The words
of the psalmist
banks -
its
'
may
life,
fifth
cen-
Church of God.
fluminis
Dei.'
all this
diffused
all its
con-
tion of spiritual
life,
Certainly dogmatic theology does not treat of the interior life either of the
which
Head
or the
members
of the
it
sanctifies
Church
but
Thus much
have thought
it
it.
necessary to say, in
dogma
is
is
pro-
and
definition, it is fixed
and permanent
in all the
primary dogmas which express the eternal and immutable order of Divine truths and facts. In all the
expansion
and
advancing
analysis
of
theological
it
its base.
It reposes
im-
false,
Unless
all
that I have
If
God had
so
given and
left
His
But
sion.
own
Guardian of His
Either
God
the
is
is
with the
2G0
THE RELATION OF
Church at
with
it,
TTIE
this hour, or it is
and
if
HOLY GHOST,
riot.
He
If
ETC.
be not
it,
then
doctrines
its
line of heresies
example and
But
if
He
proof.
still
its
Divine
conbeyond
are His
troversy that the doctrines of the Church
as the
abide
in
all
that
and
ages they
utterances,
it
follows
all
And
the words of
God
and
by the prophet are fulfilled in Jesus the Head,
'
in the Church His body
Spirit that is in thee,
:
and
my
My
' 1
;
that
Spotfiswoode
&
Co.,
Isaias
lix. 21.
Printers, London
and
Westminster
is,
of
of the
UNIVERSITY OF TORONTO
LIBRARY
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