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Jmprimatur
^ FRANCISCUS,
Episc. Southwarcensis.
—
I.
(i)
'
"^
hath made us.'
* Aug. Conf. X. 6.
INTRODUCTION
in Him.
Fallen from the spiritual liberty of sonship
into the bondage of sense, into the slough
of carnality and worldliness, paralysed and
half-dead through that forfeiture of self-
INTRODUCTION
(»)
II.
INTRODUCTION
G. Tyrrell.
30 July, 1903.
CONTENTS.
Introduction
I.
....
The Sacramental Principle
PAGE
V
PAGE
XX. Belief in the Incarnation (i) . . • 147
XXI. Belief in the Incarnation (2) . . . 154
XXII. Belief in Facts of Religious History . . 164
XXIII. The Prayer-value of other Beliefs (i) . 172
XXIV. The Prayer- value of other Beliefs (2) . 180
XXV. The Prayer-value of other Beliefs (3) . 187
XXVI. Ethical Beliefs 194
XXVII. Morality and Religion
Conclusion . .
.
...
. . . igg
205
LEX ORANDI.
—
swayed by our will our likes and dislikes ;
III.
LEX ORANDI.
That "the rule of prayer is the rule of
belief" (^ex orandi, lex credendi) does not
mean that every popular devotion rests on
a sound dogmatic basis ; or that even the
most widely venerated relic is ipso facto
genuine or that we must believe de fide
;
LEX ORANDl 6i
r
66 THE DARK GLASS OF MYSTERY
and paradoxes.
As then our body is woven into the very
tissue of the world of appearances of which
each particle exerts a ceaseless influence on
every other ; as it is subject from the very
first to a whole system of attractions and
repulsions which it is the slow and painful
task of science to unravel, set in order and
THE DARK GLASS OF MYSTERY 6g
BELIEF IN GOD.
As we here use the term, reHgion is the will-
attitude of the soul towards God considered
as a Person, as that Sovereign Will which
is the head, bond, and centre of the will-
world. It is precisely under the aspect of
goodness, or rather, since the will's ultimate
object never an abstraction, under the
is
BELIEF IN GOD 73
BELIEF IN FREE-WILL.
Belief in the freedom of the will and belief
in the immortality of the soul are so closely
bound up with religion as to demand here
a short consideration. Together with the
belief in God, they constitute the Credo of
what is sometimes called, rather inaccurately,
" Natural Religion." They are both given
to us primarily by the experiences of our
inner life, which they are found to explain
and to foster. Historically, it is their
regulative and practical truth that is first
—
apparent to us their life-value and their
harmony with the nature of the soul. Always,
everywhere, in every one Semper, ubique,
—
ab omnibus these beliefs, wherever they are
established, go hand in hand with the higher
development of man's moral and spiritual
life, private and social. This universality of
their practical truth warrants a belief in their
:
BELIEF IN FREE-WILL
BELIEF IN IMMORTALITY.
Unlike the belief in free-will, that in the
immortality of the soul is not explicitly pre-
supposed from the first beginnings and in
every act of the life of religion. Yet the
further development of that life makes it
plain that these first beginnings are inexplic-
able unless immortality be a truth ; although
the express acknowledgement of this truth
be not needed till a later stage of spiritual
growth. This acknowledgement becomes a
necessity of religious life in the measure that
men realise that there is and can be but one
God over all, who is a just and righteous
God rendering to every man according to
his own personal merits, and therefore recti-
fying in some other state of existence the
patent inequalities and injustices of a world
where the wicked flourish like bay-trees and
when the just man dieth no one taketh it
92 BELIEF IN IMMORTALITY
BELIEF IN IMMORTALITY 93
BELIEF IN IMMORTALITY 97
—
"Person" "Society" all these are names
of that which God is ; all are said of Him
analogously and yet with a certain truth and
correspondence to the infinite reality whose
precise value must remain inscrutable to our
finite minds. Only so far as we secretly and
unconsciously conceive God as finite can the
BELIEF IN THE BLESSED TRINITY 105
That way of
this taking things — of recon-
cilingthe of thought with those of
interests
—has been
religion love to God
fruitful in
and man, and productive of a vast deepening
and expansion of spiritual life the Saints of
Christianity, the specific character of Christian
sanctity, bear the witness of experience. The
combination of the sense of man's nothing-
ness before God's infinitude (which was lost
to more childish religions), with the sense of
man's supernatural elevation to companion-
ship with God (which mere theism lacks)
results in that strange blending of awful
reverence and familiar tenderness, in that
lowly confidence, that daring love, which is so
peculiarly characteristic of Christian sanctity
—Audemus dicere : Pater nosie?'.
Between the mystery of Grace and the
general conceptions of the understanding
there can be little or no positive conflict from
BELIEF IN GOD'S FATHERHOOD 113
demoralises.
But we should be untrue to the laws of
the spirituallife and to their eternal founda-
(!•)
J
130 BELIEF IN GOD'S GOODNESS AND IVISDOM
(!•)
gious value.
As our philosophy is a putting-together
of all experience, past as well as present,
with a view to understanding this world as
it is, and dealing with it rightly, so too our
N
XXVI.
ETHICAL BELIEFS.
As soon as men come to realise that God
is necessarily a righteous God and that
righteousness is another name for the will
of God — for —
what God wills the interests
of religion and ethics are identified. Prior
to this realisation the instinctive love of
goodness is not explicitly understood as an
instinctive desire of friendship and will-
of religion.
When therefore St. Paul says that "love
is the fulfilling and " love worketh
of the law "
o
CONCLUSION
so she believes.
There is no doubt an element of truth that
lends a charm to this false lure of primitive
simplicity. In a grown man the direct and
negative simplicity of a child is childishness
yet though he may not and cannot become
a become in some measure childlike,
child, to
to make himself reflexly and positively what
he was when Nature first gave him into his
own hands, is the scope of all rightly
CONCLUSION 215
NOVA ET VETERA
INFORMAL MEDITATIONS.
NEW EDITION, REVISED.
FOURTH IMPRESSION.
Crown 8vo. 5s. net.
will also be excellent for snatches of spiritual reading at odd moments and ;
they will put a good thought into the mind which will fructify for the rest
of the day. . . We
feel certain that this book will meet with the success
itdeserves." Dublin Review,
" The condescension of such a book as Nova et Vetera to our day of
business and bustle is something for which we are very grateful." Tablet.
'
' Reflections upon many topics of great interest to men and women who
value their lives. There is nothing tiresome about the book to any
moderately serious mind." Review.
Arnericafi. Ecclesiastical
"It is a book which one can open anywhere, with the certainty of
finding something that will afford him consolation and instruction." —
American Catholic Quarterly.
"This book excels most volumes of meditations in literary style and
originality of thought-stimulus, and will be profitable both to clergymen,
to religious, and to secular lay persons possessing a certain degree of
education. It will be particularly valuable to preachers, who will be sure
to find on every page many suggestions for fresh and powerful sermons."
Church Progress.
" We
may turn to its pages and light at random upon some meditation
that precisely suits our present state of mind and its suitability to our
;
HARD SAYINGS
A SELECTION OF MEDITATIONS AND STUDIES
FOURTH IMPRESSION.
Crown 8vo. 5s. net.
"It is truly a memorable work, and it will live in the interest of all
thoughtful men. " Catholic Book Notes.
" When
we actually meet with such a writer, we may greet him with no
stinted welcome. Those who already know Father Tyrrell's Nova et Vetera
will need no better introduction to his new book of Hard Sayings." —
Weekly Register.
'
The essays on conscience and sin, and the sermon preached in honour
'
of St. Teresa and entitled 'the gospel of pain,' are good examples of
Father Tyrrell's method and character of thought. One cannot read them
without being impressed by the sincerity of his religious devotion, and the
delicacy and truth of insight and observation which they often show."^
Guardian, Feb. i, 1899.
dinarian about it, but is entirely free from the narrowness and pettiness, as
well as from the inability to appreciate the position of those from whom we
differ, which unfortunately characterize many well-intentioned writers. . . .
theless, in a certain sense, a work that has been written for the millions, in
so far as it is the needs of mankind at large that are at once its motive and
its end. And it is for this reason that the controversial spirit is almost
entirely absent, with its tendency to divide men into two camps, and speak
from one side to the other. The writer seems, for the most part, to have
no desire to prove others wrong or himself right, but simply to represent
each side as it actually is, with its strength and its weakness, trusting thus
to the final prevalence of truth over error." — Weekly Register.
" His style is eminently readable ;
he appeals to the cultured intellect ;
the pressing problems of the day engage his attention, and his manifest
intention throughout every page from cover to cover is to reveal to the
prejudiced the soundness of the philosophy inspired by faith, and that the
Cathohc Faith." Catholic limes.
" There is nothing of compromise from beginning to end, no giving
away of spiritual essentials to meet temporary difficulties and yet there is
;
too numerous and varied for individual mention, is that of the mediator,
who endeavours to bridge over the gulf of separation between the Church
and all that is best in the opposite camp. The attitude is firm and free
from all faint-hearted compromise, but at the same time open and sympa-
thetic. It is such a temper of mind as is fostered by the close study of
St. Thomas, whose Summa is, as we read in the first article, a monument
'
A SELECT LIST
THEOLOGICAL BOOKS
(MAINLY ROMAN CATHOLIC)
PUBLISHED BY
—
Easter Tide : Witnesses of the Resurrection A Particular Providence as revealed in the
Gospel— Christ Manifested in Remembrance— The Invisible World— Waiting for Christ.
Ascension: Warfare the Condition of Victory. Sunday after Ascension: Rising with
Christ. Whitsun Day : The Weapons of Saints. Trinity Sunday : The Mysteriousness
of our Present Being. Sundays after Trinity : Holiness Necessary for Future Blessedness
— — —
The Religious Use of Excited Feelings The Self-Wise Inquirer Scripture a Record of
— —
Human Sorrow The Danger of Riches Obedience without Love, as instanced in the
Character of Balaam— Moral Consequences of Single Sins— The Greatness and Littleness
of Human Life— Moral Effects of Communion with God— The Thought of God the Stay of
—
the Soul The Power of the Will— The Gospel Palaces— Religion a Weariness to the
Natural Man— The World our Enemy— The Praise of Men— Religion Pleasant to the
Religious — Mental Prayer— Curiosity a Temptation to Sin— Miracles no Remedy for Un-
belief—Jeremiah, a Lesson for the Disappointed — The Shepherd of our Souls — Domg Glory
to God in Pursuits of the World.
A SELEC. yy±- vv yjn.i\<n
—
Natural and Revealed Religion respectively Evangelical Sanctity the Perfection of
— —
Natural Virtue The Usurpations of Reason Personal Influence, the Means of Propagating
—
the Truth On Justice as a Principle of Divine Governance Contest between Faith —
—
and Sight Human Responsibility, as independent of Circumstances Wilfulness, the Sin —
— —
of Saul Faith and Reason, contrasted as Habits of Mind The Nature of Faith in Relation
to Reason— Love, the Safeguard of Faith against Superstition Implicit and Explicit —
—
Reason Wisdom, as contrasted with Faith and with Bigotry The Theory of Develop-—
ments in Religious Doctrine
—
The Gift of Righteousness The Characteristics of the Gift of Righteousness Righteous- —
—
ness viewed as a Gift and as a Quality Righteousness the Fruit of our Lord's Resurrection
— — —
The Office of Justifying Faith The Nature of Justifying Faith Faith viewed relatively
to Rites and Works —
On Preaching the Gospel Appendix. —
A SELECT L,ii>r Uf WORKS
Part I. states briefly the problems which the philosophy of history seeks to resolve. Part II.
presents the solution offered by Christianity a^id takes the form of an historical analysis of the
principles by which the Church has been guided in her relations with the world.
The Rev. Bede Canim, O.S.B.; Miss Adeline Sergeant; The Bishop of Emmaus ; C. Kegan
Paul, Esq. ; The Rev. W. O. Sutcliffe ; and the Bishop of Hexham and Newcastle.
— —
Catholic Life 16. A Lite of De Lamennais 17. Lippo, the Man and the Artist 18. Through —
—
Art to Faith- ig. Tracts for the Million 20. An Apostle of Naturalism 21. " The Making —
of Religion"— 22. Adaptibility as a Proof of Religion 23. Idealism in Straits. —
Nova et Vetera Informal Meditations. Crown 8vo. 5s. net.
:
Lex Orandi or. Prayer and Creed. Crown 8vo. 5s. net.
;
By the Rev. William Barry, D.D., some time Scholar of the English
College, Rome, formerly Professor of Theology in St. Mary's College,
Crown Svo. 3s. 6d. net.
Oscott.
The following Volumes are in Preparation
The Holy Eucharist. By the The Philosophy of Church His-
Right Rev. John Cuthbert Hed- tory. By Wilfrid Ward.
LEY, O.S.B., Bishop of Newport.
Our Young People: a Book for
The Catholic Calendar. By the Priests and Parents. By the Very
Rev. Herbert Thurston, Rev. James Canon Keatinge.
S.J.
The Priest and his Choir. By
The Priest's Studies. By the Rev. the Right Rev. Monsignor
James
T. B. SCANNELL, D.D. Canon Connelly.
The Mass. By the Rev. Herbert The Study of the Fathers. By
Lucas, S.J. the Rev. John Chapman, O.S.B.