Dedication.

Affectionately Dedicated
To The
Clergy and Laity
Of The
Archdiocese And Province Of Baltimore.

Preface To The Eleventh Edition.

The first edition of “The Faith of Our Fathers” was issued in December, 1876. From that time to the present fifty thousand copies of the work have been disposed of in the United States, Canada, Great Britain and Ireland, and in the British Colonies of Oceanica.

This gratifying result has surpassed the author's most sanguine expectations, and is a consoling evidence that the investigation of religious truths is not wholly neglected even in this iron age, so engrossed by material considerations.

Besides carefully revising the book, the author has profited by the kind suggestion of some friends, and inserted a chapter on the prerogatives and sanctity of the Blessed Virgin, which, it is hoped, will be not less acceptable to his readers than the other portions of the work.

He is also happy to announce that German editions have been published both in this country and in Germany.

He takes this occasion to return his hearty thanks to the editors of the Catholic periodicals, as well as of the secular press, for their favorable notices, which have no doubt contributed much to the large circulation of the book.

Baltimore,
Feast of St. Thomas Aquinas, 1879.

Preface To The Forty-Seventh Edition.

It is very gratifying to the author to note the large increase in the sale of “The Faith of Our Fathers.” Apart from personal considerations, it is pleasing to know that the popular interest in the Catholic Church and whatever pertains to her doctrines and discipline, is growing more widespread and earnest.

Since 1879, when the eleventh revised edition was given to the public, there have been thirty-five editions, and the number of copies sold reaches nearly a quarter of a million.

This desire to understand the teachings of the Church of our Fathers is not confined to our own country. It is manifest in other lands, as shown by the translations that have been made of this exposition of Catholic belief into French, German, Spanish, Italian, Norwegian and Swedish.

In the hope that they will add to the usefulness of the book, several passages upon doctrinal subjects have been inserted.

With these few remarks, the forty-seventh edition of “The Faith of Our Fathers” is presented to the sincere and earnest seeker after religious truth by

The Author
Feast of St. Anselm, 1895.

Preface.

The object of this little volume is to present in a plain and practical form an exposition and vindication of the principal tenets of the Catholic Church. It was thought sufficient to devote but a brief space to such Catholic doctrines and practices as are happily admitted by Protestants, while those that are controverted by them are more elaborately elucidated.

The work was compiled by the author during the uncertain hours which he could spare from the more active duties of the ministry. It substantially embodies the instructions and discourses delivered by him before mixed congregations in Virginia and North Carolina.

He has often felt that the salutary influence of such instructions, especially on the occasion of a mission in the rural districts, would be much augmented if they were supplemented by books or tracts circulated among the people, and which could be read and pondered at leisure.

As his chief aim has been to bring home the truths of the Catholic faith to our separated brethren, who generally accept the Scripture as the only source of authority in religious matters, he has endeavored to fortify his statements by abundant reference to the sacred text. He has thought proper, however, to add frequent quotations from the early Fathers, whose testimony, at least as witnesses of the faith of their times, must [pg viii] be accepted even by those who call in question their personal authority.

Though the writer has sought to be exact in all his assertions, an occasional inaccuracy may have inadvertently crept in. Any emendations which the venerated Prelates or Clergy may deign to propose will be gratefully attended to in a subsequent edition.

Richmond, November 21st, 1876.

Preface To Eighty-Third Revised Edition.

The new edition of “The Faith of Our Fathers” has been carefully revised, and enriched with several pages of important matter.

It is gratifying to note that since the first edition appeared, in 1876, up to the present time, fourteen hundred thousand copies have been published, and the circulation of the book is constantly increasing.

The work has also been translated into nearly all the languages of Europe.

Baltimore,
May 1st, 1917.

Introduction.

My Dear Reader:—Perhaps this is the first time in your life that you have handled a book in which the doctrines of the Catholic Church are expounded by one of her own sons. You have, no doubt, heard and read many things regarding our Church; but has not your information come from teachers justly liable to suspicion? You asked for bread, and they gave you a stone. You asked for fish, and they reached you a serpent. Instead of the bread of truth, they extended to you the serpent of falsehood. Hence, without intending to be unjust, is not your mind biased against us because you listened to false witnesses? This, at least, is the case with thousands of my countrymen whom I have met in the brief course of my missionary career. The Catholic Church is persistently misrepresented by the most powerful vehicles of information.

She is assailed in romances of the stamp of Maria Monk, and in pictorial papers. It is true that the falsehood of those illustrated periodicals has been fully exposed. But the antidote often comes too late to counteract the poison. I have seen a picture representing Columbus trying to demonstrate the practicability of his design to discover a new Continent before certain monks who are shaking their fists and gnashing their teeth at him. It matters not to the artist that Columbus could probably never have undertaken his voyage and discovery, as the explorer himself avows, were it not for the benevolent zeal of the monks, Antonio de Marchena and Juan Perez, and other ecclesiastics, as well as for the munificence of Queen Isabella and the Spanish Court.

The Church is misrepresented in so-called Histories like Foxe's Book of Martyrs. It is true that he has been successfully refuted by Lingard and Gairdner. But, how many have read the fictitious narratives of Foxe, who have never perused a page of Lingard or Gairdner? In a large portion of the press, and in pamphlets, and especially in the pulpit, which should be consecrated to truth and charity, she is the victim of the foulest slanders. Upon her fair and heavenly brow her enemies put a hideous mask, and in that guise they exhibit her to the insults and mockery of the public; just as Jesus, her Spouse, was treated when, clothed with a scarlet cloak and crowned with thorns, He was mocked by a thoughtless rabble.

They are afraid to tell the truth of her, for

It is not uncommon for a dialogue like the following to take place between a Protestant Minister and a convert to the Catholic Church:

Minister.—You cannot deny that the Roman Catholic Church teaches gross errors—the worship of images, for instance.

Convert.—I admit no such charge, for I have been taught no such doctrines.

Minister.—But the Priest who instructed you did not teach you all. He held back some points which he knew would be objectionable to you.

Convert.—He withheld nothing; for I am in possession of books treating fully of all Catholic doctrines.

Minister.—Deluded soul! Don't you know that in Europe they are taught differently?

Convert.—That cannot be, for the Church teaches the same creed all over the world, and [pg xiii] most of the doctrinal books which I read, were originally published in Europe.

Yet ministers who make these slanderous statements are surprised if we feel indignant, and accuse us of being too sensitive. We have been vilified so long, that they think we have no right to complain.

We cannot exaggerate the offense of those who thus wilfully malign the Church. There is a commandment which says: “Thou shalt not bear false witness against thy neighbor.”

If it is a sin to bear false testimony against one individual, how can we characterize the crime of those who calumniate three hundred millions of human beings, by attributing to them doctrines and practices which they repudiate and abhor. I do not wonder that the Church is hated by those who learn what she is from her enemies. It is natural for an honest man to loathe an institution whose history he believes to be marked by bloodshed, crime and fraud.

Had I been educated as they were, and surrounded by an atmosphere hostile to the Church, perhaps I should be unfortunate enough to be breathing vengeance against her today, instead of consecrating my life to her defence.

It is not of their hostility that I complain, but because the judgment they have formed of her is based upon the reckless assertions of her enemies, and not upon those of impartial witnesses.

Suppose that I wanted to obtain a correct estimate of the Southern people, would it be fair in me to select, as my only sources of information, certain Northern and Eastern periodicals which, during our Civil War, were bitterly opposed to the race and institutions of the South? Those papers have represented you as men who always [pg xiv] appeal to the sword and pistol, instead of the law, to vindicate your private grievances. They heaped accusations against you which I will not here repeat. Instead of taking these publications as the basis of my information, it was my duty to come among you; to live with you; to read your life by studying your public and private character. This I have done, and I here cheerfully bear witness to your many excellent traits of mind and heart.

Now I ask you to give to the Catholic Church the same measure of fairness which you reasonably demand of me when judging of Southern character. Ask not her enemies what she is, for they are blinded by passion; ask not her ungrateful, renegade children, for you never heard a son speaking well of the mother whom he had abandoned and despised.

Study her history in the pages of truth. Examine her creed. Read her authorized catechisms and doctrinal books. You will find them everywhere on the shelves of booksellers, in the libraries of her clergy, on the tables of Catholic families.

There is no Freemasonry in the Catholic Church; she has no secrets to keep back. She has not one set of doctrines for Bishops and Priests, and another for the laity. She has not one creed for the initiated and another for outsiders. Everything in the Catholic Church is open and above board. She has the same doctrines for all—for the Pope and the peasant.

Should not I be better qualified to present to you the Church's creed than the unfriendly witnesses whom I have mentioned?

I have imbibed her doctrine with my mother's milk. I have made her history and theology the study of my life. What motive can I have in misleading you? Not temporal reward, since I seek [pg xv] not your money, but your soul, for which Jesus Christ died. I could not hope for an eternal reward by deceiving you, for I would thereby purchase for myself eternal condemnation by gaining proselytes at the expense of truth.

This, friendly reader, is my only motive. I feel in the depth of my heart that, in possessing Catholic faith, I hold a treasure compared with which all things earthly are but dross. Instead of wishing to bury this treasure in my breast, I long to share it with you, especially as I lose no part of my spiritual riches by communicating them to others.

It is to me a duty and a labor of love to speak the truth concerning my venerable Mother, so much maligned in our days. Were a tithe of the accusations which are brought against her true, I would not be attached to her ministry, nor even to her communion, for a single day. I know these charges to be false. The longer I know her, the more I admire and venerate her. Every day she develops before me new spiritual charms.

Ah! my dear friend, if you saw her as her children see her, she would no longer appear to you as typified by the woman of Babylon. She would be revealed to you, “Bright as the sun, fair as the moon;” with the beauty of Heaven stamped upon her brow, glorious “as an army in battle array.” You would love her, you would cling to her and embrace her. With her children, you would rise up in reverence “and call her blessed.”

Consider what you lose and what you gain in embracing the Catholic religion.

Your loss is nothing in comparison with your gain. You do not surrender your manhood or your dignity or independence or reasoning powers. You give up none of those revealed truths which you may possess already. The only restraint imposed [pg xvi] upon you is the restraint of the Gospel, and to this you will not reasonably object.

You gain everything that is worth having. You acquire a full and connected knowledge of God's revelation. You get possession of the whole truth as it is in Jesus. You no longer see it in fragments, but reflected before you in all its beauty, as in a polished mirror. While others are outside criticising the architecture of the temple, you are inside worshiping the divine Architect and saying devoutly with the Psalmist: “I have loved O Lord, the beauty of Thy house and the place where Thy glory dwelleth.” While others from without find in the stained-glass windows only blurred and confused figures without symmetry or attraction or meaning, you from within, are gazing with silent rapture on God's glorified saints, with their outlines clearly defined on the windows, and all illuminated with the sunlight of heaven. Your knowledge of the truth is not only complete and harmonious, but it becomes fixed and steady. You exchange opinion for certainty. You are no longer “tossed about by every wind of doctrine,” but you are firmly grounded on the rock of truth. Then you enjoy that profound peace which springs from the conscious possession of the truth.

In coming to the Church, you are not entering a strange place, but you are returning to your Father's home. The house and furniture may look odd to you, but it is just the same as your forefathers left it three hundred years ago. In coming back to the Church, you worship where your fathers worshiped before you, you kneel before the altar at which they knelt, you receive the Sacraments which they received, and respect the authority of the clergy whom they venerated. You come back like the Prodigal Son to the home of [pg xvii] your father and mother. The garment of joy is placed upon you, the banquet of love is set before you, and you receive the kiss of peace as a pledge of your filiation and adoption. One hearty embrace of your tender Mother will compensate you for all the sacrifices you may have made, and you will exclaim with the penitent Augustine: “Too late have I known thee, O Beauty, ever ancient and ever new, too late have I loved thee.” Should the perusal of this book bring one soul to the knowledge of the Church, my labor will be amply rewarded.

Remember that nothing is so essential as the salvation of your immortal soul, “for what doth it profit a man, if he gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?”2 Let not, therefore, the fear of offending friends and relatives, the persecution of men, the loss of earthly possessions, nor any other temporal calamity, deter you from investigating and embracing the true religion. “For our present tribulation, which is momentary and light, worketh for us above measure exceedingly an eternal weight of glory.”3

May God give you light to see the truth, and, having seen it, may He give you courage and strength to follow it!

Chapter I.

The Blessed Trinity, The Incarnation, Etc.

The Catholic Church teaches that there is but one God, who is infinite in knowledge, in power, in goodness, and in every other perfection; who created all things by His omnipotence, and governs them by His Providence.

In this one God there are three distinct Persons,—the Father, the Son, and the Holy Ghost, who are perfectly equal to each other.

We believe that Jesus Christ, the Second Person of the Blessed Trinity, is perfect God and perfect Man. He is God, for He “is over all things, God blessed forever.”4 “He is God of the substance of the Father, begotten before time; and He is Man of the substance of His Mother, born in time.”5 Out of love for us, and in order to rescue us from the miseries entailed upon us by the disobedience of our first parents, the Divine Word descended from heaven, and became Man in the womb of the Virgin Mary, by the operation of the Holy Ghost. He was born on Christmas day, in a stable at Bethlehem.

After having led a life of obscurity for about thirty years, chiefly at Nazareth, He commenced [pg 002] His public career. He associated with Him a number of men who are named Apostles, whom He instructed in the doctrines of the religion which He established.

For three years He went about doing good, giving sight to the blind, hearing to the deaf, healing all kinds of diseases, raising the dead to life, and preaching throughout Judea the new Gospel of peace.6

On Good Friday He was crucified on Mount Calvary, and thus purchased for us redemption by His death. Hence Jesus exclusively bears the titles of Savior and Redeemer, because “there is no other name under heaven given to men whereby we must be saved.”7 “He was wounded for our iniquities; He was bruised for our sins, ... and by His bruises we are healed.”8

We are commanded by Jesus, suffering and dying for us, to imitate Him by the crucifixion of our flesh, and by acts of daily mortification. “If anyone,” He says, “will come after Me, let him deny himself, and take up his cross daily and follow Me.”9

Hence we abstain from the use of flesh meat on Friday—the day consecrated to our Savior's sufferings—not because the eating of flesh meat is sinful in itself, but as an act of salutary mortification. Loving children would be prompted by filial tenderness to commemorate the anniversary of their father's death rather by prayer and fasting than by feasting. Even so we abstain on Fridays from flesh meat that we may in a small measure testify our practical sympathy for our dear Lord by the mortification of our body, endeavoring, like St. Paul, “to bear about in our body the mortification [pg 003] of Jesus, that the life also of Jesus may be made manifest in our bodies.”10

The Cross is held in the highest reverence by Catholics, because it was the instrument of our Savior's crucifixion. It surmounts our churches and adorns our sanctuaries. We venerate it as the emblem of our salvation. “Far be it from me,” says the Apostle, “to glory save in the cross of our Lord Jesus Christ.”11 We do not, of course, attach any intrinsic virtue to the Cross; this would be sinful and idolatrous. Our veneration is referred to Him who died upon it.

It is also a very ancient and pious practice for the faithful to make on their person the sign of the Cross, saying at the same time: “In the name of the Father, and of the Son, and of the Holy Ghost.” Tertullian, who lived in the second century of the Christian era, says: “In all our actions, when we come in or go out, when we dress, when we wash, at our meals, before retiring to sleep, ... we form on our foreheads the sign of the cross. These practices are not commanded by a formal law of Scripture; but tradition teaches them, custom confirms them, faith observes them.”12 By the sign of the cross we make a profession of our faith in the Trinity and the Incarnation, and perform a most salutary act of religion.

We believe that on Easter Sunday Jesus Christ manifested His divine power by raising Himself to life, and that having spent forty days on earth, after His resurrection, instructing His disciples, He ascended to heaven from the Mount of Olives.

On the Feast of Pentecost, or Whitsunday, ten days after His Ascension, our Savior sent, as He had promised, His Holy Spirit to His disciples, while they were assembled together in prayer. [pg 004] The Holy Ghost purified their hearts from sin, and imparted to them a full knowledge of those doctrines of salvation which they were instructed to preach. On the same Feast of Pentecost the Apostles commenced their sublime mission, from which day, accordingly, we date the active life of the Catholic Church.

Our Redeemer gave the most ample authority to the Apostles to teach in His name; commanding them to “preach the Gospel to every creature,”13 and directing all, under the most severe penalties, to hear and obey them: “He that heareth you, heareth Me; and he that despiseth you, despiseth Me. And He that despiseth Me, despiseth Him that sent Me.”14

And lest we should be mistaken in distinguishing between the true Church and false sects, which our Lord predicted would arise, He was pleased to stamp upon His Church certain shining marks, by which every sincere inquirer could easily recognize her as His only Spouse. The principal marks or characteristics of the true Church are, her Unity, Sanctity, Catholicity, and Apostolicity,15 to which may be added the Infallibility of her teaching and the Perpetuity of her existence.

I shall treat successively of these marks.

Chapter II.

The Unity Of The Church.

By unity is meant that the members of the true Church must be united in the belief of the same doctrines of revelation, and in the acknowledgment of the authority of the same pastors. Heresy and schism are opposed to Christian unity. By heresy, a man rejects one or more articles of the Christian faith. By schism, he spurns the authority of his spiritual superiors. That our Savior requires this unity of faith and government in His members is evident from various passages of Holy Writ. In His admirable prayer immediately before His passion He says: “I pray for them also who through their word shall believe in Me; that they all may be one, as Thou, Father, in Me and I in Thee, that they also may be one in Us; that the world may believe that Thou hast sent Me,”16 because the unity of the Church is the most luminous evidence of the Divine mission of Christ. Jesus prayed that His followers may be united in the bond of a common faith, as He and His Father are united in essence, and certainly the prayer of Jesus is always heard.

St. Paul ranks schism and heresy with the crimes of murder and idolatry, and he declares that the authors of sects shall not possess the Kingdom [pg 006] of God.17 He also addresses a letter to the Ephesians from his prison in Rome, and if the words of the Apostle should always command our homage, with how much reverence are they to be received when he writes in chains from the Imperial City! In this Epistle he insists upon unity of faith in the following emphatic language: “Be careful to keep the unity of the Spirit in the bond of peace; one body and one Spirit, as you are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in us all.”18 As you all, he says, worship one God, and not many gods; as you acknowledge the same Divine Mediator of redemption, and not many mediators; as you are sanctified by the same Divine Spirit, and not by many spirits; as you all hope for the same heaven, and not different heavens, so must you all profess the same faith.

Unity of government is not less essential to the Church of Christ than unity of doctrine. Our Divine Saviour never speaks of His Churches, but of His Church. He does not say: “Upon this rock I will build my Churches,” but “upon this rock I will build My Church,”19 from which words we must conclude that it never was His intention to establish or to sanction various conflicting denominations, but one corporate body, with all the members united under one visible Head; for as the Church is a visible body, it must have a visible head.

The Church is called a kingdom: “He shall reign over the house of Jacob forever, and of His kingdom there shall be no end.”20 Now in every well-regulated kingdom there is but one king, one form of government, one uniform body of laws, [pg 007] which all are obliged to observe. In like manner, in Christ's spiritual kingdom, there must be one Chief to whom all owe spiritual allegiance; one form of ecclesiastical government; one uniform body of laws which all Christians are bound to observe; for, “every kingdom divided against itself shall be made desolate.”21

Our Savior calls His Church a sheepfold. “And there shall be made one fold and one shepherd.”22 What more beautiful or fitting illustration of unity can we have than that which is suggested by a sheepfold? All the sheep of a flock cling together. If they are momentarily separated, they are impatient till reunited. They follow in the same path. They feed on the same pastures. They obey the same shepherd, and fly from the voice of strangers. So did our Lord intend that all the sheep of His fold should be nourished by the same sacraments and the same bread of life; that they should follow the same rule of faith as their guide to heaven; that they should listen to the voice of one Chief Pastor, and that they should carefully shun false teachers.

His Church is compared to a human body. “As in one body we have many members, but all the members have not the same office; so we, being many, are one body in Christ, and every one members one of the other.”23 In one body there are many members, all inseparably connected with the head. The head commands and the foot instantly moves, the hand is raised and the lips open. Even so our Lord ordained that His Church, composed of many members, should be all united to one supreme visible Head, whom they are bound to obey.

The Church is compared to a vine. “I am the Vine, ye the branches; he that abideth in Me and I in him, the same beareth much fruit, for without Me ye can do nothing.”24 All the branches of a vine, though spreading far and wide, are necessarily connected with the main stem, and from its sap they are nourished. In like manner, our Saviour will have all the saplings of His Vineyard connected with the main stem, and all draw their nourishment from the parent stock.

The Church, in fine, is called in Scripture by the beautiful title of bride or spouse of Christ,25 and the Christian law admits only of one wife.

In fact, our common sense alone, apart from revelation, is sufficient to convince us that God could not be the author of various opposing systems of religion. God is essentially one. He is Truth itself. How could the God of truth affirm, for instance, to one body of Christians that there are three persons in God, and to another there is only one person in God? How could He say to one individual that Jesus Christ is God, and to another that He is only man? How can He tell me that the punishments of the wicked are eternal, and tell another that they are not eternal? One of these contradictory statements must be false. “God is not the God of dissension, but of peace.”26

I see perfect harmony in the laws which govern the physical world that we inhabit. I see a marvelous unity in our planetary system. Each planet moves in its own sphere, and all are controlled by the central Sun.

Why should there not be also harmony and concord in that spiritual world, the Church of God, the grandest conception of His omnipotence, and the most bounteous manifestation of His goodness and love for mankind!

Hence, it is clear that Jesus Christ intended that His Church should have one common doctrine which all Christians are bound to believe, and one uniform government to which all should be loyally attached.

With all due respect for my dissenting brethren, truth compels me to say that this unity of doctrine and government is not to be found in the Protestant sects, taken collectively or separately. That the various Protestant denominations differ from one another not only in minor details, but in most essential principles of faith, is evident to every one conversant with the doctrines of the different Creeds. The multiplicity of sects in this country, with their mutual recriminations, is the scandal of Christianity, and the greatest obstacle to the conversion of the heathen. Not only does sect differ from sect, but each particular denomination is divided into two or more independent or conflicting branches.

In the State of North Carolina we have several Baptist denominations, each having its own distinctive appellation. There is also the Methodist Church North and the Methodist Church South. There was the Old and the New School Presbyterian Church. And even in the Episcopal Communion, which is the most conservative body outside the Catholic Church, there is the ritualistic, or high church, and the low church. Nay, if you question closely the individual members composing any one fraction of these denominations, you will not rarely find them giving a contradictory view of their tenets of religion.

Protestants differ from one another not only in doctrine, but in the form of ecclesiastical government and discipline. The church of England acknowledges the reigning Sovereign as its Spiritual [pg 010] Head. Some denominations recognize Deacons, Priests, and Bishops as an essential part of their hierarchy; while the great majority of Protestants reject such titles altogether.

Where, then, shall we find this essential unity of faith and government? I answer, confidently, nowhere save in the Catholic Church.

The number of Catholics in the world is computed at three hundred millions. They have all “one Lord, one faith, one baptism,” one creed. They receive the same sacraments, they worship at the same altar, and pay spiritual allegiance to one common Head. Should a Catholic be so unfortunate as contumaciously to deny a single article of faith, or withdraw from the communion of his legitimate pastors, he ceases to be a member of the Church, and is cut off like a withered branch. The Church had rather sever her right hand than allow any member to corrode her vitals. It was thus she excommunicated Henry VIII. because he persisted in violating the sacred law of marriage, although she foresaw that the lustful monarch would involve a nation in his spiritual ruin. She anathematized, more recently, Dr. Döllinger, though the prestige of his name threatened to engender a schism in Germany. She says to her children: “You may espouse any political party you choose; with this I have no concern.” But as soon as they trench on matters of faith she cries out: “Hitherto thou shalt come, and shalt go no farther; and here thou shalt break thy swelling waves”27 of discord. The temple of faith is the asylum of peace, concord and unity.

How sublime and consoling is the thought that whithersoever a Catholic goes over the broad world, whether he enters his Church in Pekin or in [pg 011] Melbourne, in London, or Dublin, or Paris, or Rome, or New York, or San Francisco, he is sure to hear the self-same doctrine preached, to assist at the same sacrifice, and to partake of the same sacraments.

This is not all. Her Creed is now identical with what it was in past ages. The same Gospel of peace that Jesus Christ preached on the Mount; the same doctrine that St. Peter preached at Antioch and Rome; St. Paul at Ephesus; St. John Chrysostom at Constantinople; St. Augustine in Hippo; St. Ambrose in Milan; St. Remigius in France; St. Boniface in Germany; St. Athanasius in Alexandria; the same doctrine that St. Patrick introduced into Ireland; that St. Augustine brought into England, and St. Pelagius into Scotland, and that Columbus brought to this American Continent, and this is the doctrine that is ever preached in the Catholic Church throughout the globe, from January till December—“Jesus Christ yesterday, and today, and the same forever.”28

The same admirable unity that exists in matters of faith is also established in the government of the Church. All the members of the vast body of Catholic Christians are as intimately united to one visible Chief as the members of the human body are joined to the head. The faithful of each Parish are subject to their immediate Pastor. Each Pastor is subordinate to his Bishop, and each Bishop of Christendom acknowledges the jurisdiction of the Bishop of Rome, the successor of St. Peter, and Head of the Catholic Church.

But it may be asked, is not this unity of faith impaired by those doctrinal definitions which the Church has promulgated from time to time? We answer: No new dogma, unknown to the Apostles, [pg 012] not contained in the primitive Christian revelation, can be admitted. (John xiv. 26; xv. 15; xvi. 13.) For the Apostles received the whole deposit of God's word, according to the promise of our Lord: “When He shall come, the Spirit of truth, He shall teach you all truth.” And so the Church proposes the doctrines of faith, such as came from the lips of Christ, and as the Holy Spirit taught them to the Apostles at the birth of the Christian law—doctrines which know neither variation nor decay.

Hence, whenever it has been defined that any point of doctrine pertained to the Catholic faith, it was always understood that this was equivalent to the declaration that the doctrine in question had been revealed to the Apostles, and had come down to us from them, either by Scripture or tradition. And as the acts of all the Councils, and the history of every definition of faith evidently show, it was never contended that a new revelation had been made, but every inquiry was directed to this one point—whether the doctrine in question was contained in the Sacred Scriptures or in the Apostolic traditions.

A revealed truth frequently has a very extensive scope, and is directed against error under its many changing forms. Nor is it necessary that those who receive this revelation in the first instance should be explicitly acquainted with its full import, or cognizant of all its bearings. Truth never changes; it is the same now, yesterday, and forever, in itself; but our relations towards truth may change, for that which is hidden from us today may become known to us tomorrow. “It often happens,” says St. Augustine, “that when it becomes necessary to defend certain points of Catholic doctrine against the insidious attacks of [pg 013] heretics they are more carefully studied, they become more clearly understood, they are more earnestly inculcated; and so the very questions raised by heretics give occasion to a more thorough knowledge of the subject in question.”29

Let us illustrate this. In the Apostolic revelation and preaching some truths might have been contained implicitly, e.g., in the doctrine that grace is necessary for every salutary work, it is implicitly asserted that the assistance of grace is required for the inception of every good and salutary work. This was denied by the semi-Pelagians, and their error was condemned by an explicit definition. And so in other matters, as the rising controversies or new errors gave occasion for it, there were more explicit declarations of what was formerly implicitly believed. In the doctrine of the supreme power of Peter, as the visible foundation of the Church, we have the implied assertion of many rights and duties which belong to the centre of unity. In the revelation of the super-eminent dignity and purity of the Blessed Virgin there is implied her exemption from original sin, etc., etc.

So, too, in the beginning many truths might have been proposed somewhat obscurely or less clearly; they might have been less urgently insisted upon, because there was no heresy, no contrary teaching to render a more explicit declaration necessary. Now, a doctrine which is implicitly, less clearly, not so earnestly proposed, may be overlooked, misunderstood, called in question; consequently, it may happen that some articles are now universally believed in the Church, in regard to which doubts and controversies existed in former ages, even within the bosom of the Church. “Those who err [pg 014] in belief do but serve to bring out more clearly the soundness of those who believe rightly. For there are many things which lay hidden in the Scriptures, and when heretics were cut off they vexed the Church of God with disputes; then the hidden things were brought to light, and the will of God was made known.” (St. Augustine on the 54th Psalm, No. 22.)

This kind of progress in faith we can and do admit; but the truth is not changed thereby. As Albertus Magnus says: “It would be more correct to style this the progress of the believer in the faith than of the faith in the believer.”

To show that this kind of progress is to be admitted only two things are to be proved: 1: That some divinely revealed truths should be contained in the Apostolic teaching implicitly, less clearly explained, less urgently pressed. And this can be denied only by those who hold that the Bible is the only rule of Faith, that it is clear in every part, and could be readily understood by all from the beginning. This point I shall consider farther on in this work. 2. That the Church can, in process of time, as occasions arise, declare, explain, urge. This is proved not only from the Scriptures and the Fathers, but even from the conduct of Protestants themselves, who often boast of the care and assiduity with which they “search the Scriptures,” and study out their meaning, even now that so many Commentaries on the sacred Text have been published. And why? To obtain more light; to understand better what is revealed. It would appear from this that the only question which could arise on this point is, not about the possibility of arriving by degrees at a clearer understanding of the true sense of revelation, as circumstances may call for successive developments, [pg 015] but about the authority of the Church to propose and to determine that sense. So that, after all, we are always brought back to the only real point of division and dispute between those who are not Catholics and ourselves, namely, to the authority of the Church, of which I shall have more to say hereafter. I cannot conclude better than by quoting the words of St. Vincent of Lerins: “Let us take care that it be with us in matters of religion, which affect our souls, as it is with material bodies, which, as time goes on, pass through successive phases of growth and development and multiply their years, but yet remain always the same individual bodies as they were in the beginning.... It very properly follows from the nature of things that, with a perfect agreement and consistency between the beginnings and the final results, when we reap the harvest of dogmatic truth which has sprung from the seeds of doctrine sown in the spring-time of the Church's existence, we should find no substantial difference between the grain which was first planted and that which we now gather. For though the germs of the early faith have in some respects been evolved in the course of time, and still receive nourishment and culture, yet nothing in them that is substantial can ever suffer change. The Church of Christ is a faithful and ever watchful guardian of the dogmas which have been committed to her charge. In this sacred deposit she changes nothing, she takes nothing from it, she adds nothing to it.”

Chapter III.

The Holiness Of The Church.

Holiness is also a mark of the true Church; for in the Creed we say, “I believe in the holy Catholic Church.”

Every society is founded for a special object. One society is formed with the view of cultivating social intercourse among its members; a second is organized to advance their temporal interests; and a third for the purpose of promoting literary pursuits. The Catholic Church is a society founded by our Lord Jesus Christ for the sanctification of its members; hence, St. Peter calls the Christians of his time “a chosen generation, a royal priesthood, a holy nation, a purchased people.”30

The example of our Divine Founder, Jesus Christ, the sublime moral lessons He has taught us, the Sacraments He has instituted—all tend to our sanctification. They all concentre themselves in our soul, like so many heavenly rays, to enlighten and inflame it with the fire of devotion.

When the Church speaks to us of the attributes of our Lord, of His justice and mercy and sanctity and truth, her object is not merely to extol the Divine perfections, but also to exhort us to imitate them, and to be like Him, just and merciful, holy and truthful. Behold the sublime Model that is placed before us! It is not man, nor angel, nor [pg 017] archangel, but Jesus Christ, the Son of God, “who is the brightness of His glory, and the figure of His substance.”31 The Church places His image over our altars, admonishing us to “look and do according to the pattern shown on the Mount.”32 And from that height He seems to say to us: “Be ye holy, for I the Lord your God am holy.”33 “Be ye perfect, even as your heavenly Father is perfect.”34 “Be ye followers of God as most dear children.”35

We are invited to lead holy lives, not only because our Divine Founder, Jesus Christ, was holy, but also because we bear His sweet and venerable name. We are called Christians. That is a name we would not exchange for all the high-sounding titles of Prince or Emperor. We are justly proud of this appellation of Christian; but we are reminded that it has annexed to it a corresponding obligation. It is not an idle name, but one full of solemn significance; for a Christian, as the very name implies, is a follower or disciple of Christ—one who walks in the footsteps of his Master by observing His precepts; who reproduces in his own life the character and virtues of his Divine Model. In a word, a Christian is another Christ. It would, therefore, be a contradiction in terms, if a Christian had nothing in common with his Lord except the name. The disciple should imitate his Master, the soldier should imitate his Commander, and the members should be like the Head.

The Church constantly allures her children to holiness by placing before their minds the Incarnation, life and death of our Savior. What appeals more forcibly to a life of piety than the contemplation of Jesus born in a stable, living an humble life [pg 018] in Nazareth, dying on a cross, that His blood might purify us? If He sent forth Apostles to preach the Gospel to the whole world; if in His name temples are built in every nation, and missionaries are sent to the extremities of the globe, all this is done that we may be Saints. “God,” says St. Paul, “gave some Apostles, and some Prophets, and others Evangelists, and others Pastors and Doctors, for the perfecting of the Saints, for the work of the ministry, for the building up of the body of Christ, until we all meet unto the unity of faith and of the knowledge of the Son of God unto a perfect man.”36

The moral law which the Catholic Church inculcates on her children is the highest and holiest standard of perfection ever presented to any people, and furnishes the strongest incentives to virtue.

The same Divine precepts delivered through Moses to the Jews, on Mount Sinai, the same salutary warnings which the Prophets uttered throughout Judea, the same sublime and consoling lessons of morality which Jesus gave on the Mount—these are the lessons which the Church teaches from January till December. The Catholic preacher does not amuse his audience with speculative topics or political harangues, or any other subjects of a transitory nature. He preaches only “Christ, and Him crucified.”

This code of Divine precepts is enforced with as much zeal by the Church as was the Decalogue of old by Moses, when he said: “These words, which I command thee this day, shall be in thy heart; and thou shalt tell them to thy children; and thou shalt meditate upon them, sitting in thy [pg 019] house, and walking on thy journey, sleeping and rising.”37

The first lesson taught to children in our Sunday-schools is their duty to know, love and serve God, and thus to be Saints; for if they know, love and serve God aright they shall be Saints indeed. Their tender minds are instructed in this great truth that though they had the riches of Dives, and the glory and pleasures of Solomon, and yet fail to be righteous, they have missed their vocation, and are “wretched, and miserable, and poor, and blind, and naked.”38 “For, what doth it profit a man, if he gain the whole world and lose his own soul?”39 On the contrary though they are as poor as Lazarus, and as miserable as Job in the days of his adversity, they are assured that their condition is a happy one in the sight of God, if they live up to the maxims of the Gospel.

The Church quickens the zeal of her children for holiness of life by impressing on their minds the rigor of God's judgments, who “will bring to light the hidden things of darkness, and make manifest the counsels of the hearts,” by reminding them of the terrors of Hell and of the sweet joys of Heaven.

Not only are Catholics instructed in church on Sundays but they are exhorted to peruse the Word of God, and manuals of devotion, at home. The saints whose lives are there recorded serve like bright stars to guide them over the stormy ocean of life to the shores of eternity; while the history of those who have fallen from grace stands like a beacon light, warning them to shun the rocks against which a Solomon and a Judas made shipwreck of their souls.

Our books of piety are adapted to every want [pg 020] of the human soul, and are a fruitful source of sanctification. Who can read without spiritual profit such works as the almost inspired Following of Christ by Thomas à Kempis; the Christian Perfection of Rodriguez; the Spiritual Combat of Scupoli; the writings of St. Francis de Sales, and a countless host of other ascetical authors?

You will search in vain outside the Catholic Church for writers comparable in unction and healthy piety to such as I have mentioned. Compare, for instance, Kempis with Bunyan's Pilgrim's Progress, or Butler's Lives of the Saints with Foxe's Book of Martyrs. You lay down Butler with a sweet and tranquil devotion, and with a profound admiration for the Christian heroes whose lives he records; while you put aside Foxe with a troubled mind and a sense of vindictive bitterness. I do not speak of the Book of Common Prayer, because the best part of it is a translation from our Missal. Protestants also publish Kempis, though sometimes in a mutilated form; every passage in the original being carefully omitted which alludes to Catholic doctrines and practices.

A distinguished Episcopal clergyman of Baltimore once avowed to me that his favorite books of devotion were our standard works of piety. In saying this, he paid a merited and graceful tribute to the superiority of Catholic spiritual literature.

The Church gives us not only the most pressing motives, but also the most potent means for our sanctification. These means are furnished by prayer and the Sacraments. She exhorts us to frequent communion with God by prayer and meditation, and so imperative is this obligation in our eyes that we would justly hold ourselves guilty of grave dereliction of duty if we neglected [pg 021] for a considerable time the practice of morning and evening prayer.

The most abundant source of graces is also found in the seven Sacraments of the Church. Our soul is bathed in the Precious Blood of Jesus Christ at the font of Baptism, from which we come forth “new creatures.” We are then and there incorporated with Christ, becoming “bone of His bone and flesh of His flesh;” “for as many of you,” says the Apostle, “as have been baptized in Christ have put on Christ.”40 And as the Holy Ghost is inseparable from Christ, our bodies are made the temples of the Spirit of God and our souls His Sanctuary. “Christ loved the Church and delivered Himself up for it, that He might sanctify it, cleansing it by the laver of water, in the word of life; that He might present it to Himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish.”41

In Confirmation we receive new graces and new strength to battle against the temptations of life.

In the Eucharist we are fed with the living Bread which cometh down from Heaven.

In Penance are washed away the stains we have contracted after Baptism.

Are we called to the Sacred Ministry, or to the married state, we find in the Sacraments of Orders and Matrimony ample graces corresponding with the condition of life which we have embraced.

And our last illness is consoled by Extreme Unction, wherein we receive the Divine succor necessary to fortify and purify us before departing from this world.

In a word, the Church, like a watchful mother, [pg 022] accompanies us from the cradle to the grave, supplying us at each step with the medicine of life and immortality.

As the Church offers to her children the strongest motives and the most powerful means for attaining to sanctity of life, so does she reap among them the most abundant fruits of holiness. In every age and country she is the fruitful mother of saints. Our Ecclesiastical calendar is not confined to the names of the twelve Apostles. It is emblazoned with the lists of heroic Martyrs who “were stoned, and cut asunder, and put to death by the sword;”42 of innumerable Confessors and Hermits who left all things and followed Christ; of spotless virgins who preserved their chastity for the Kingdom of Heaven's sake. Every day in the year is consecrated in our Martyrology to a large number of Saints.

And in our own times, in every quarter of the globe and in every department of life, the Church continues to raise up Saints worthy of the primitive days of Christianity.

If we seek for Apostles, we find them conspicuously among the Bishops of Germany, who are now displaying in prison and in exile a serene heroism worthy of Peter and Paul.

Every year records the tortures of Catholic missioners who die Martyrs to the Faith in China, Corea, and other Pagan countries.

Among her confessors are numbered those devoted priests who, abandoning home and family ties, annually go forth to preach the Gospel in foreign lands. Their worldly possessions are often confined to a few books of devotion and their modest apparel.

And who is a stranger to her consecrated [pg 023] virgins, those sisters of various Orders who in every large city of Christendom are daily reclaiming degraded women from a life of shame, and bringing them back to the sweet influences of religion; who snatch the abandoned offspring of sin from temporal and spiritual death, and make them pious and useful members of society, becoming more than mothers to them; who rescue children from ignorance, and instill into their minds the knowledge and love of God.

We can point to numberless saints also among the laity. I dare assert that in almost every congregation in the Catholic world, men and women are to be found who exhibit a fervent piety and a zeal for religion which render them worthy of being named after the Annas, the Aquilas and the Priscillas of the New Testament. They attract not indeed the admiration of the public, because true piety is unostentatious and seeks a “life hidden with Christ in God.”43

It must not be imagined that, in proclaiming the sanctity of the Church, I am attempting to prove that all Catholics are holy. I am sorry to confess that corruption of morals is too often found among professing Catholics. We cannot close our eyes to the painful fact that too many of them, far from living up to the teachings of their Church, are sources of melancholy scandal. “It must be that scandals come, but woe to him by whom the scandal cometh.” I also admit that the sin of Catholics is more heinous in the sight of God than that of their separated brethren, because they abuse more grace.

But it should be borne in mind that neither God nor His Church forces any man's conscience. To all He says by the mouth of His Prophet: “Behold [pg 024] I set before you the way of life and the way of death.” (Jer. xxi. 8.) The choice rests with yourselves.

It is easy to explain why so many disedifying members are always found clinging to the robes of the Church, their spiritual Mother, and why she never shakes them off nor disowns them as her children. The Church is animated by the spirit of her Founder, Jesus Christ. He “came into this world to save sinners.”44 He “came not to call the just but sinners to repentance.” He was the Friend of Publicans and Sinners that He might make them the friends of God. And they clung to Him, knowing His compassion for them.

The Church, walking in the footsteps of her Divine Spouse, never repudiates sinners nor cuts them off from her fold, no matter how grievous or notorious may be their moral delinquencies; not because she connives at their sin, but because she wishes to reclaim them. She bids them never to despair, and tries, at least, to weaken their passions, if she cannot altogether reform their lives.

Mindful also of the words of our Lord: “The poor have the Gospel preached to them,”45 the Church has a tender compassion for the victims of poverty, which has its train of peculiar temptations and infirmities. Hence, the poor and the sinners cling to the Church, as they clung to our Lord during His mortal life.

We know, on the other hand, that sinners who are guilty of gross crimes which shock public decency are virtually excommunicated from Protestant Communions. And as for the poor, the public press often complains that little or no provision is made for them in Protestant Churches. A gentleman informed me that he never saw a [pg 025] poor person enter an Episcopal Church which was contiguous to his residence.

These excluded sinners and victims of penury either abandon Christianity altogether, or find refuge in the bosom of their true Mother, the Catholic Church, who, like her Divine Spouse, claims the afflicted as her most cherished inheritance. The parables descriptive of this Church which our Lord employed also clearly teach us that the good and bad shall be joined together in the Church as long as her earthly mission lasts. The kingdom of God is like a field in which the cockle is allowed to grow up with the good seed until the harvest-time;46 it is like a net which encloses good fish and bad until the hour of separation comes.47 So, too, the Church is that great house48 in which there are not only vessels of gold and silver, but also of wood and clay.

The Fathers repeat the teaching of Scripture. St. Jerome says: “The ark of Noah was a type of the Church. As every kind of animal was in that, so in this there are men of every race and character. As in that were the leopard and the kids, the wolf and the lambs, so in this there are to be found the just and the sinful—that is, vessels of gold and silver along with those of wood and clay.”49

St. Gregory the Great writes: “Because in it (the Church) the good are mingled with the bad, the reprobate with the elect, it is rightly declared to be similar to the wise and the foolish virgins.”50

Listen to St. Augustine: “Let the mind recall the threshing-floor containing straw and wheat; the nets in which are inclosed good and bad fish; the ark of Noah in which were clean and unclean animals, and you will see that the Church from [pg 026] now until the judgment day contains not only sheep and oxen—that is, saintly laymen and holy ministers—but also the beasts of the field.... For the beasts of the field are men who take delight in carnal pleasures, the field being that broad way which leads to perdition.”51

The occasional scandals existing among members of the Church do not invalidate or impair her claim to the title of sanctity. The spots on the sun do not mar his brightness. Neither do the moral stains of some members sully the brilliancy of her “who cometh forth as the morning star, fair as the moon, bright as the sun.”52 The cockle that grows amidst the wheat does not destroy the beauty of the ripened harvest. The sanctity of Jesus was not sullied by the presence of Judas in the Apostolic College. Neither can the moral corruption of a few disciples tarnish the holiness of the Church. St. Paul calls the Church of Corinth a congregation of Saints,53 though he reproves some scandalous members among them.54

It cannot be denied that corruption of morals prevailed in the sixteenth century to such an extent as to call for a sweeping reformation, and that laxity of discipline invaded even the sanctuary.

But how was this reformation of morals to be effected? Was it to be accomplished by a force operating inside the Church, or outside? I answer that the proper way of carrying out this reformation was by battling against iniquity within the Church; for there was not a single weapon which men could use in waging war with vice outside the Church, which they could not wield with more effective power when fighting under the authority of the Church. The true weapons of an [pg 027] Apostle, at all times, have been personal virtue, prayer, preaching, and the Sacraments. Every genuine reformer had those weapons at his disposal within the Church.

She possesses, at all times, not only the principle of undying vitality, but, besides, all the elements of reformation, and all the means of sanctification. With the weapons I have named she purified morals in the first century, and with the same weapons she went to work with a right good will, and effected a moral reformation in the sixteenth century. She was the only effectual spiritual reformer of that age.

What was the Council of Trent but a great reforming tribunal? Most of its decrees are directed to the reformation of abuses among the clergy and the laity, and the salutary fruits of its legislation are reaped even to this day.

St. Charles Borromeo, the nephew of a reigning Pope, was the greatest reformer of his time. His whole Episcopal career was spent in elevating the morals of his clergy and people. Bartholomew, Archbishop of Braga, in Portugal, preached an incessant crusade against iniquity in high and low places. St. Ignatius of Loyola and St. Alphonsus, with their companions, were conspicuous and successful reformers throughout Europe. St. Philip Neri was called the modern Apostle of Rome because of his happy efforts in dethroning vice in that city. All these Catholic Apostles preach by example as well as by word.

How do Luther and Calvin, and Zuinglius and Knox, and Henry VIII. compare with these genuine and saintly reformers, both as to their moral character and the fruit or their labors? The private lives of these pseudo-reformers were stained by cruelty, rapine, and licentiousness; and [pg 028] as the result of their propagandism, history records civil wars, and bloodshed, and bitter religious strife, and the dismemberment of Christianity into a thousand sects.

Instead of co-operating with the lawful authorities in extinguishing the flames which the passions of men had enkindled in the city of God, these faithless citizens fly from the citadel which they had vowed to defend; then joining the enemy, they hasten back to fan the conflagration, and to increase the commotion. And they overturn the very altars before which they previously sacrificed as consecrated priests.55 They sanctioned rebellion by undermining the principle of authority.

What a noble opportunity they lost of earning for themselves immortal honors from God and man! If, instead of raising the standard of revolt, they had waged war upon their own passions, and fought with the Catholic reformers against impiety, they would be hailed as true soldiers of the cross. They would be welcomed by the Pope, the Bishops and clergy, and by all good men. They might be honored today on our altars, and might have a niche in our temples, side by side with those of Charles Borromeo and Ignatius Loyola; and instead of a divided army of Christians, we should behold today a united Christendom, spreading itself irresistibly from nation to nation, and bringing all kingdoms to the knowledge of Jesus Christ.

Chapter IV.

Catholicity.

That Catholicity is a prominent note of the Church is evident from the Apostles' Creed, which says: “I believe in the Holy Catholic Church.” The word Catholic, or Universal, signifies that the true Church is not circumscribed in its extent, like human empires, nor confined to one race of people, like the Jewish Church, but that she is diffused over every nation of the globe, and counts her children among all tribes and peoples and tongues of the earth.

This glorious Church is foreshadowed by the Psalmist, when he sings: “All the ends of the earth shall be converted to the Lord, and all the kindreds of the Gentiles shall adore in His sight; for the kingdom is the Lord's, and He shall have dominion over the nations.”56 The Prophet Malachy saw in the distant future this world-wide Church, when he wrote: “From the rising of the sun, to the going down, My name is great among the Gentiles; and in every place there is sacrifice, and there is offered to My name a clean oblation; for My name is great among the Gentiles, saith the Lord of Hosts.”57

When our Savior gave commission to his Apostles He assigned to them the whole world as the theatre of their labors, and the entire human race, without regard to language, color, or nationality, [pg 030] as the audience to whom they were to preach. Unlike the religion of the Jewish people, which was national, or that of the Mohammedans, which is local, the Catholic religion was to be cosmopolitan, embracing all nations and all countries. This is evident from the following passages: “Go ye, therefore, and teach all nations.”58 “Go ye into the whole world, and preach the Gospel to every creature.”59 “Ye shall be witnesses unto Me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth.”60

These prophecies declaring that the Church was to be world-wide and to embrace even the Gentile nations may not strike us today as especially remarkable, accustomed as we are now to meet with Christian civilization everywhere, and to see the nations of the world bound so closely together by social and commercial relations. But we must remember that when they were uttered the true God was known and adored only in an obscure, almost isolated, corner of the earth, while triumphant idolatry was the otherwise universal religion of the world.

The prophecies were fulfilled. The Apostles scattered themselves over the surface of the earth, preaching the Gospel of Christ. “Their sound,” says St. Paul, “went over all the earth and their words unto the ends of the whole world.”61 Within thirty years after our Savior's Crucifixion the Apostle of the Gentiles was able to say to the Romans: “I give thanks to my God through Jesus Christ because your faith is spoken of in the entire world”62—spoken of assuredly by those who were in sympathy and communion with the faith of the Romans.

St. Justin, Martyr, was able to say, about one hundred years after Christ, that there was no race of men, whether Barbarians or Greeks, or any other people of what name soever, among whom the name of Jesus Christ was not invoked.

St. Irenaeus, writing at the end of the second century, tells us that the religion so marvelously propagated throughout the whole world was not a vague, ever-changing form of Christianity, but that “this faith and doctrine and tradition preached throughout the globe is as uniform as if the Church consisted of one family, possessing one soul, one heart, and as if she had but one mouth. For, though the languages of the world are dissimilar, her doctrine is the same. The churches founded in Germany, in the Celtic nations, in the East in Egypt, in Lybia, and in the centres of civilization, do not differ from each other; but as the sun gives the same light throughout the world, so does the light of faith shine everywhere the same and enlighten all men who wish to come to the knowledge of the truth.”63

“We are but of yesterday,” says Tertullian, “and already have we filled your cities, towns, islands, your council halls and camps ... the palace, senate, forum; we have left you only the temples.”64

Clement of Alexandria, at the end of the second century, writes: “The word of our Master did not remain in Judea, as philosophy remained in Greece, but has been poured out over the whole world, persuading Greeks and Barbarians alike, race by race, village by village, every city, whole houses and hearers one by one—nay, not a few of the philosophers themselves.”

And Origen, in the early part of the next century, observes: “In all Greece, and in all barbarous races within our world, there are tens of thousands who [pg 032] have left their national law and customary gods for the law of Moses and the Word of Jesus Christ, though to adhere to that law is to incur the hatred of idolaters and the risk of death besides to have embraced that Word; and considering how, in so few years, in spite of the attack made on us, even to the loss of life or property, and with no great store of teachers, the preaching of that Word has found its way into every part of the world, so that Greek and Barbarian, wise and unwise, adhere to the religion of Jesus, doubtless it is a work greater than any work of man.”

This Catholicity, or universality, is not to be found in any, or in all, of the combined communions separated from the Roman Catholic Church.

The Schismatic churches of the East have no claim to this title because they are confined within the Turkish and Russian dominions, and number not more than sixty million souls.

The Protestant churches, even taken collectively, (as separate communions they are a mere handful) are too insignificant in point of numbers, and too circumscribed in their territorial extent, to have any pretensions to the title of Catholic. All the Protestant denominations are estimated at sixty-five million, or less than one-fifth of those who bear the Christian name. They repudiate, moreover, and protest against the name of Catholic, though they continue to say in the Apostles' Creed “I believe in the Holy Catholic Church.”

That the Roman Catholic Church alone deserves the name of Catholic is so evident that it is ridiculous to deny it. Ours is the only Church which adopts this name as her official title. We have possession, which is nine-tenths of the law. We have exclusively borne this glorious appellation in troubled [pg 033] times, when the assumption of this venerable title exposed us to insult, persecution and death; and to attempt to deprive us of it at this late hour, would be as fruitless as the efforts of the French Revolutionists who sought to uproot all traces of the old civilization by assigning new names to the days and seasons of the year.

Passion and prejudice and bad manners may affix to us the epithets of Romish and Papist and Ultramontane, but the calm, dispassionate mind, of whatever faith, all the world, over, knows us only by the name of Catholic. There is a power in this name and an enthusiasm aroused by it akin to the patriotism awakened by the flag of one's country.

So great is the charm attached to the name of Catholic that a portion of the Episcopal body sometimes usurp the title of Catholic, though in their official books they are named Protestant Episcopalians. If they think that they have any just claim to the name of Catholic, why not come out openly and write it on the title-pages of their Bibles and Prayer-Books? Afraid of going so far, they gratify their vanity by privately calling themselves Catholic. But the delusion is so transparent that the attempt must provoke a smile even among themselves.

Should a stranger ask them to direct him to the Catholic Church they would instinctively point out to him the Roman Catholic Church.

The sectarians of the fourth and fifth centuries, as St. Augustine tells us, used to attempt the same pious fraud, but signally failed:

“We must hold fast to the Christian religion and to the communion of that Church which is Catholic, and which is called Catholic not only by those who belong to her, but also by all her enemies. [pg 034] Whether they will it or not the very heretics themselves and followers of schism, when they converse, not with their own but with outsiders, call that only Catholic which is really Catholic. For they cannot be understood unless they distinguish her by that name, by which she is known throughout the whole earth.”65

We possess not only the name, but also the reality. A single illustration will suffice to exhibit in a strong light the widespread dominion of the Catholic Church and her just claims to the title of Catholic. Take the Ecumenical Council of the Vatican, opened in 1869 and presided over by Pope Pius IX. Of the thousand Bishops and upwards now comprising the hierarchy of the Catholic Church, nearly eight hundred attended the opening session, the rest being unavoidably absent. All parts of the habitable globe were represented at the Council.

The Bishops assembled from Great Britain, Ireland, France, Germany, Switzerland and from almost every nation and principality in Europe. They met from Canada, the United States, Mexico and South America, and from the islands of the Atlantic and the Pacific. They were gathered together from different parts of Africa and Oceanica. They went from the banks of the Tigris and Euphrates, the cradle of the human race, and from the banks of the Jordan, the cradle of Christianity. They traveled to Rome from Mossul, built near ancient Nineveh, and from Bagdad, founded on the ruins of Babylon. They flocked from Damascus and Mount Libanus and from the Holy Land, sanctified by the footprints of our blessed Redeemer.

Those Bishops belonged to every form of government, [pg 035] from the republic to the most absolute monarchy.66 Their faces were marked by almost every shade and color that distinguished the human family. They spoke every civilized language under the sun. Kneeling together in the same great Council-Hall, truly could those Prelates exclaim, in the language of the Apocalypse: “Thou hast redeemed us, O Lord, to God in Thy blood, out of every tribe, and tongue, and people, and nation.”67

What the Catholic Church lost by the religious revolution of the sixteenth century in the old world she has more than regained by the immense accessions to her ranks in the East and West Indies, in North and South America.

Never, in her long history, was she numerically so strong as she is at the present moment, when her children amount to about three hundred millions, or double the number of those who bear the name of Christians outside of her communion.

In her alone is literally fulfilled the magnificent prophecy of Malachy; for in every clime, and in every nation under the sun, are erected thousands of Catholic altars upon which the “clean oblation”68 is daily offered up to the Most High.

It is said, with truth, that the sun never sets on British dominions. It may also be affirmed, with equal assurance, that wherever the British drum-beat sounds, aye, and wherever the English language is spoken, there you will find the English-speaking Catholic Missionary planting the cross—the [pg 036] symbol of salvation—side by side with the banner of St. George.

Quite recently a number of European emigrants arrived in Richmond. They were strangers to our country, to our customs and to our language. Every object that met their eye sadly reminded them that they were far from their own sunny Italy. But when they saw the cross surmounting our Cathedral they hastened to it with a joyful step. I saw and heard a group of them giving earnest expression to their deep emotions. Entering this sacred temple, they felt that they had found an oasis in the desert. Once more they were at home. They found one familiar spot in a strange land. They stood in the church of their fathers, in the home of their childhood; and they seemed to say in their hearts, as a tear trickled down their sun-burnt cheeks, “How lovely are thy tabernacles, O Lord of Hosts! My soul longeth and fainteth for the courts of the Lord. My heart and my flesh have rejoiced in the living God.”69 They saw around them the paintings of familiar Saints whom they had been accustomed to reverence from their youth. They saw the baptismal font and the confessionals. They beheld the altar and the altar-rails where they received their Maker. They observed the Priest at the altar in his sacred vestments. They saw a multitude of worshipers kneeling around them, and they felt in their heart of hearts that they were once more among brothers and sisters, with whom they had “one Lord, one faith, one baptism, one God and Father of all.”

Everywhere a Catholic is at home. Secret societies, of whatever name, form but a weak and counterfeit bond of union compared with the [pg 037] genuine fellowship created by Catholic faith, hope and charity.

The Roman Catholic Church, then, exclusively merits the title of Catholic, because her children abound in every part of the globe and comprise the vast majority of the Christian family.

God forbid that I should write these lines, or that my Catholic readers should peruse them in a boasting and vaunting spirit. God estimates men not by their numbers, but by their intrinsic worth. It is no credit to us to belong to the body of the Church Catholic if we are not united to the soul of the Church by a life of faith, hope and charity. It will avail us nothing to be citizens of that Kingdom of Christ which encircles the globe, unless the Kingdom of God is within us by the reign of the Holy Spirit in our hearts.

One righteous soul that reflects the beauty and perfections of the Lord, is more precious in His sight than the mass of humanity that has no spiritual life, and is dead to the inspirations of grace.

The Patriarch Abraham was dearer to Jehovah than all the inhabitants of the corrupt city of Sodom.

Elias was of greater worth before the Almighty than the four hundred prophets of Baal who ate at the table of Jezabel.

The Apostles with the little band of disciples that were assembled in Jerusalem after our Lord's ascension, were more esteemed by Him than the great Roman Empire, which was seated in darkness and the shadow of death.

While we rejoice, then, in the inestimable blessing of being incorporated in the visible body of the Catholic Church, whose spiritual treasures are inexhaustible, let us rejoice still more that we have not received that blessing in vain.

Chapter V.

Apostolicity.

The true Church must be Apostolical. Hence in the Creed framed in the first Ecumenical Council of Nicæa, in the year 325, we find these words: “I believe in the One, Holy, Catholic and Apostolic Church.”

This attribute or note of the Church implies that the true Church must always teach the identical doctrines once delivered by the Apostles, and that her ministers must derive their powers from the Apostles by an uninterrupted succession.

Consequently, no church can claim to be the true one whose doctrines differ from those of the Apostles, or whose ministers are unable to trace, by an unbroken chain, their authority to an Apostolic source; just as our Minister to England can exercise no authority in that country unless he is duly commissioned by our Government and represents its views.

The Church, says St. Paul, is “built upon the foundation of the Apostles,”70 so that the doctrine which it propagates must be based on Apostolic teachings. Hence St. Paul says to the Galatians: “Though an angel from heaven preach a Gospel to you beside that which we have preached to you, let him be anathema.”71 The same Apostle gives this admonition to Timothy: “The things [pg 039] which thou hast heard from me before many witnesses the same commend to faithful men who shall be fit to teach others also.”72 Timothy must transmit to his disciples only such doctrines as he heard from the lips of his Master.

Not only is it required that ministers of the Gospel should conform their teaching to the doctrine of the Apostles, but also that these ministers should be ordained and commissioned by the Apostles or their legitimate successors. “Neither doth any man,” says the Apostle, “take the honor to himself, but he that is called by God, as Aaron was.”73 This text evidently condemns all self-constituted preachers and reformers; for, “how shall they preach, unless they be sent?”74 Sent, of course, by legitimate authority, and not directed by their own caprice. Hence, we find that those who succeeded the Apostles were ordained and commissioned by them to preach, and that no others were permitted to exercise this function. Thus we are told that Paul and Barnabas “had ordained for them priests in every church.”75 And the Apostle says to Titus: “For this cause I left thee in Crete, ... that thou shouldst ordain Priests in every city, as I also appointed thee.”76 Even St. Paul himself, though miraculously called and instructed by God, had hands imposed on him,77 lest others should be tempted by his example to preach without Apostolic warrant.

To discover, therefore, the Church of Christ among the various conflicting claimants we have to inquire, first, which church teaches whole and entire those doctrines that were taught by the Apostles; second, what ministers can trace back, [pg 040] in an unbroken line, their missionary powers to the Apostles.

The Catholic Church alone teaches doctrines which are in all respects identical with those of the first teachers of the Gospel. The following parallel lines exhibit some examples of the departure of the Protestant bodies from the primitive teachings of Christianity, and the faithful adhesion of the Catholic Church to them.

We now leave the reader to judge for himself which Church enforces the doctrines of the Apostles in all their pristine vigor.

To show that the Catholic Church is the only lineal descendant of the Apostles it is sufficient to demonstrate that she alone can trace her pedigree, generation after generation, to the Apostles, while the origin of all other Christian communities can be referred to a comparatively modern date.

The most influential Christian sects existing in this country at the present time are the Lutherans, Episcopalians, Methodists, Presbyterians and Baptists. The other Protestant denominations are comparatively insignificant in point of numbers, and are for the most part offshoots from the Christian communities just named.

Martin Luther, a Saxon monk, was the founder of the church which bears his name. He was born at Eisleben, in Saxony, in 1483, and died in 1546.

The Anglican or Episcopal Church owes its origin to Henry VIII. of England. The immediate cause of his renunciation of the Roman Church was the refusal of Pope Clement to grant him a divorce from his lawful wife, Catharine [pg 044] of Aragon, that he might be free to be joined in wedlock to Anne Boleyn. In order to legalize his divorce from his virtuous queen the licentious monarch divorced himself and his kingdom from the spiritual supremacy of the Pope.

“There is a close relationship,” says D'Aubigné, “between these two divorces,” meaning Henry's divorce from his wife and England's divorce from the Church. Yes, there is the relationship of cause and effect.

Bishop Short, an Anglican historian, candidly admits that “the existence of the Church of England as a distinct body, and her final separation from Rome, may be dated from the period of the divorce.”97

The Book of Homilies, in the language of fulsome praise, calls Henry “the true and faithful minister,” and gives him the credit for having abolished in England the Papal supremacy and established the new order of things.98

John Wesley is the acknowledged founder of the Methodist Church. Methodism dates from the year 1729, and its cradle was the Oxford University in England. John and Charles Wesley were students at Oxford. They gathered around them a number of young men who devoted themselves to the frequent reading of the Holy Scriptures and to prayer. Their methodical and exact mode of life obtained for them the name of Methodists. The Methodist Church in this country is the offspring of a colony sent hither from England.

As it would be tedious to give even a succinct history of each sect, I shall content myself with presenting a tabular statement exhibiting the [pg 045] name and founder of each denomination, the place and date of its origin, and the names of the authors from whom I quote. My authorities in every instance are Protestants.

From this brief historical tableau we find that all the Christian sects now existing in the United States had their origin since the year 1500. Consequently, the oldest body of Christians among us, outside the Catholic Church, is not yet four centuries old. They all, therefore, come fifteen centuries too late to have any pretensions to be called the Apostolic Church.

But I may be told: “Though our public history as Protestants dates from the Reformation, we can trace our origin back to the Apostles.” This I say is impossible. First of all, the very name you bear betrays your recent birth; for who ever heard of a Baptist or an Episcopal, or any other Protestant church, prior to the Reformation? Nor can you say: “We existed in every age as an invisible church.” Your concealment, indeed, was so complete that no man can tell, to this day, where you lay hid for sixteen centuries. But even if you did exist you could not claim to be the Church of Christ; for our Lord predicted that His Church should ever be as a city placed upon the mountain top, that all might see it, and that its ministers should preach the truths of salvation from the watch-towers thereof, that all might hear them.

It is equally in vain to tell me that you were allied in faith to the various Christian sects that went out from the Catholic Church from age to age; for these sects proclaimed doctrines diametrically opposed to one another, and the true Church must be one in faith. And besides, the less relationship you claim with many of these seceders the better for you, as they all advocated errors against Christian truth, and some of them disseminated principles at variance with decency and morality.

The Catholic Church, on the contrary, can easily vindicate the title of Apostolic, because she derives her origin from the Apostles. Every Priest and Bishop can trace his genealogy to the first disciples of Christ with as much facility as the most remote branch of a vine can be traced to the main stem.

All the Catholic Clergy in the United States, for instance, were ordained only by Bishops who are in active communion with the See of Rome. These Bishops themselves received their commissions from the Bishop of Rome. The present Bishop of Rome, Pius IX., is the successor of Gregory XVI., who succeeded Pius VIII., who was the successor of Leo XII. And thus we go back from century to century till we come to Peter, the first Bishop of Rome, Prince of the Apostles and Vicar of Christ. Like the Evangelist Luke, who traces the genealogy of our Savior back to Adam and to God, we can trace the pedigree of Pius IX. to Peter and to Christ. There is not a link wanting in the chain which binds the humblest Priest in the land to the Prince of the Apostles. And although on a few occasions there happened to be two or even three claimants for the chair of Peter, these counter-claims could no more affect the validity of the legitimate Pope than the struggle of two contestants for the Presidency could invalidate the title of the recognized Chief Magistrate.

It was by pursuing this line of argument that the early Fathers demonstrated the Apostolicity of the Catholic Church, and refuted the pretensions of contemporary sectaries. St. Irenæus, Tertullian and St. Augustine give catalogues of the Bishops of Rome who flourished up to their respective times, with whom it was their happiness [pg 049] to be in communion, and then they challenged their opponents to trace their lineage to the Apostolic See. “Let them,” says Tertullian, in the second century, “produce the origin of their church. Let them exhibit the succession of their Bishops, so that the first of them may appear to have been ordained by an Apostle, or by an apostolic man who was in communion with the Apostles.”99

And if the Fathers of the fifth century considered it a powerful argument in their favor that they could refer to an uninterrupted line of fifty Bishops who occupied the See of Rome, how much stronger is the argument to us who can now exhibit five times that number of Roman Pontiffs who have sat in the chair of Peter! I would affectionately repeat to my separated brethren what Augustine said to the Donatists of his time: “Come to us, brethren if you wish to be engrafted in the vine. We are afflicted in beholding you lying cut off from it. Count over the Bishops from the very See of St. Peter, and mark, in this list of Fathers, how one succeeded the other. This is the rock against which the proud gates of hell do not prevail.”100

Chapter VI.

Perpetuity Of The Church.

Perpetuity, or duration till the end of time, is one of the most striking marks of the Church. By perpetuity is not meant merely that Christianity in one form or another was always to exist, but that the Church was to remain forever in its integrity, clothed with all those attributes which God gave it in the beginning. For, if the Church lost any of her essential characteristics, such as her unity and sanctity, which our Lord imparted to her at the commencement of her existence, she could not be said to be perpetual because she would not be the same Institution.

The unceasing duration of the Church of Christ is frequently foretold in Sacred Scripture. The Angel Gabriel announces to Mary that Christ “shall reign over the house of Jacob forever, and of his kingdom there shall be no end.”101 Our Savior said to Peter: “Thou art Peter, and upon this rock I will build My Church, and the gates of hell shall not prevail against it.”102 Our blessed Lord clearly intimates here that the Church is destined to be assailed always, but to be overcome, never.

In the last words recorded of our Redeemer in the Gospel of St. Matthew the same prediction is [pg 051] strongly repeated, and the reason of the Church's indefectibility is fully expressed: “Go ye, teach all nations, ... and behold I am with you all days, even to the consummation of the world.”103 This sentence contains three important declarations: First—The presence of Christ with His Church—“Behold, I am with you.” Second—His constant presence, without an interval of one day's absence—“I am with you all days.” Third—His perpetual presence to the end of the world, and consequently the perpetual duration of the Church—“Even to the consummation of the world.”

Hence it follows that the true Church must have existed from the beginning; it must have had not one day's interval of suspended animation, or separation from Christ, and must live to the end of time.

None of the Christian Communions outside the Catholic Church can have any reasonable claim to Perpetuity, since, as we have seen in the preceding chapter, they are all104 of recent origin.

The indestructibility of the Catholic Church is truly marvellous and well calculated to excite the admiration of every reflecting mind, when we consider the number and variety, and the formidable power of the enemies with whom she had to contend from her very birth to the present time; this fact alone stamps divinity on her brow.

The Church has been constantly engaged in a double warfare, one foreign, the other domestic—in foreign war against Paganism and infidelity; in civil strife against heresy and schism fomented by her own rebellious children.

From the day of Pentecost till the victory of Constantine the Great over Maxentius, embracing a period of about two hundred and eighty years, the Church underwent a series of ten persecutions unparalleled for atrocity in the annals of history. Every torture that malice could invent was resorted to, that every vestige of Christianity might be eradicated. “Christianos ad leones,” the Christians to the lions, was the popular war-cry.

They were clothed in the skins of wild beasts, and thus exposed to be devoured by dogs. They were covered with pitch and set on fire to serve as lamp-posts to the streets of Rome. To justify such atrocities, and to smother all sentiments of compassion, these persecutors accused their innocent victims of the most appalling crimes.

For three centuries the Christians were obliged to worship God in the secrecy of their chambers, or in the Roman catacombs, which are still preserved to attest the undying fortitude of the martyrs and the enormity of their sufferings.

And yet Pagan Rome, before whose standard the mightiest nations quailed, was unable to crush the infant Church or arrest her progress. In a short time we find this colossal Empire going to pieces, and the Head of the Catholic Church dispensing laws to Christendom in the very city from which the imperial Cæsars had promulgated their edicts against Christianity!

During the fifth and sixth centuries the Goths and Vandals, the Huns, Visigoths, Lombards and other immense tribes of Barbarians came down like a torrent from the North, invading the fairest portions of Southern Europe. They dismembered the Roman Empire and swept away nearly every trace of the old Roman civilization. They [pg 053] plundered cities, leveled churches and left ruin and desolation after them. Yet, though conquering for awhile, they were conquered in turn by submitting to the sweet yoke of the Gospel. And thus, as even the infidel Gibbon observes, “The progress of Christianity has been marked by two glorious and decisive victories over the learned and luxurious citizens of the Roman Empire and over the warlike Barbarians of Scythia and Germany, who subverted the empire and embraced the religion of the Romans.”105

Mohamedanism took its rise in the seventh century in Arabia, and made rapid conquests in Asia. In the fifteenth century Constantinople was captured by the followers of the false prophet, who even threatened to subject all Europe to their sway. For nine centuries Mohamedanism continued to be a standing menace to christendom, till the final issue came when it was to be decided once for all whether Christianity and civilization on the one hand, or Mohamedanism and infidelity on the other, should rule the destinies of Europe and the world.

At the earnest solicitation of the Pope, the kingdom of Spain and the republic of Venice formed an offensive league against the Turks, who were signally defeated in the battle of Lepanto, in 1571. And if the Cross, instead of the Crescent, surmounts the cities of Europe today, it is indebted for this priceless blessing to the vigilance of the Roman Pontiffs.

Another adversary more formidable and dangerous than those I have mentioned threatened the overthrow of the Church in the fourth and fifth centuries. I speak of the great heresy of Arius, which was followed by those of Nestorius and Eutyches.

The Arian schism, soon after its rise, spread rapidly through Europe, Northern Africa and portions of Asia. It received the support of immense multitudes, and flourished for awhile under the fostering care of several successive emperors. Catholic Bishops were banished from their sees, and their places were filled by Arian intruders. The Church which survived the sword of Paganism seemed for awhile to yield to the poison of Arianism. But after a short career of prosperity this gigantic sect became weakened by intestine divisions, and was finally swept away by other errors which came following in its footsteps.

You are already familiar with the great religious revolution of the sixteenth century, which spread like a tornado over Northern Europe and threatened, if that were possible, to engulf the bark of Peter. More than half of Germany followed the new Gospel of Martin Luther. Switzerland submitted to the doctrines of Zuinglius. The faith was lost in Sweden through the influence of its king, Gustavus Vasa. Denmark conformed to the new creed through the intrigues of King Christian II. Catholicity was also crushed out in Norway, England and Scotland. Calvinism in the sixteenth century and Voltaireism in the eighteenth had gained such a foothold in France that the faith of that glorious Catholic nation twice trembled in the balance. Ireland alone, of all the nations of Northern Europe, remained faithful to the ancient Church.

Let us now calmly survey the field after the din and smoke of battle have passed away. Let us examine the condition of the old Church after having passed through those deadly conflicts. We see her numerically stronger today than at any [pg 055] previous period of her history. The losses she sustained in the old world are more than compensated by her acquisitions in the new. She has already recovered a good portion of the ground wrested from her in the sixteenth century. She numbers now about three hundred million adherents. She exists today not an effete institution, but in all the integrity and fulness of life, with her organism unimpaired, more united, more compact and more vigorous than ever she was before.

The so-called Reformation of the sixteenth century bears many points of resemblance to the great Arian heresy. Both schisms originated with Priests impatient of the yoke of the Gospel, fond of novelty and ambitious for notoriety. Both were nursed and sustained by the reigning Powers, and were augmented by large accessions of proselytes. Both spread for awhile with the irresistible force of a violent hurricane, till its fury was spent. Both subsequently became subdivided into various bodies. The extinction of Protestantism would complete the parallel.

In this connection a remark of De Maistre is worth quoting: “If Protestantism bears always the same name, though its belief has been perpetually shifting, it is because its name is purely negative and means only the denial of Catholicity, so that the less it believes, and the more it protests, the more consistently Protestant it will be. Since, then, its name becomes continually truer, it must subsist until it perishes, just as an ulcer disappears with the last atom of the flesh which it has been eating away.”106

But similar causes will produce similar results. As both revolutions were the offspring of rebellion; [pg 056] as both have been marked by the same vigorous youth, the same precocious manhood, the same premature decay and dismemberment of parts; so we are not rash in predicting that the dissolution which long since visited the former is destined, sooner or later, to overtake the latter. But the Catholic Church, because she is the work of God, is always “renewing her strength, like the eagle's.”107 You ask for a miracle, as the Jews asked our Saviour for a sign. You ask the Church to prove her divine mission by a miraculous agency. Is not her very survival the greatest of prodigies? If you beheld some fair bride with all the weakness of humanity upon her, cast into a prison and starved and trampled upon, hacked and tortured, her blood sprinkled upon her dungeon walls, and if you saw her again emerging from her prison, in all the bloom and freshness of youth, and surviving for years and centuries beyond the span of human life, continuing to be the joyful mother of children, would you not call that scene a miracle?

And is not this a picture of our Mother, the Church? Has she not passed through all these vicissitudes? Has she not tasted the bitterness of prison in every age? Has not her blood been shed in every clime?

And yet in her latter days, she is as fair as ever, and the nursing mother of children. Are not civil governments and institutions mortal as well as men? Why should the Republic of the Church be an exception to the law of decay and death? If this is not a miracle, I know not what a miracle is.

If Augustin, that profound Christian philosopher, could employ this argument in the fifth century, with how much more force may it be used today, fifteen hundred years after his time!

But far be it from us to ascribe to any human cause this marvelous survival of the Church.

Her indestructibility is not due, as some suppose, to her wonderful organization, or to the far-reaching policy of her Pontiffs, or to the learning and wisdom of her teachers. If she has survived, it is not because of human wisdom, but often in spite of human folly. Her permanence is due not to the arm of the flesh, but to the finger of God. “Not to us, O Lord, not to us, but to Thy name give glory.”

I would now ask this question of all that are hostile to the Catholic Church and that are plotting her destruction: How can you hope to overturn an institution which for more than nineteen centuries has successfully resisted all the combined assaults of the world, of men, and of the powers of darkness? What means will you employ to encompass her ruin?

I. Is it the power of Kings, and Emperors, and Prime Ministers? They have tried in vain to crush her, from the days of the Roman Cæsars to those of the former Chancellor of Germany.

Many persons labor under the erroneous impression that the crowned heads of Europe have been the unvarying supporters of the Church, and that if their protection were withdrawn she would soon collapse. So far from the Church being sheltered behind earthly thrones, her worst enemies have been, with some honorable exceptions, so-called Christian Princes who were nominal children of the Church. They chafed under her salutary discipline; they wished to be rid of her yoke, because she alone, in time of oppression, had the power and the courage to stand by the rights of the people, and place her breast as a wall of brass against the encroachments of their rulers. With calm confidence we can say with the Psalmist: [pg 058] “Why have the Gentiles raged, and the people devised vain things? The kings of the earth stood up, and the princes met together, against the Lord, and against his Christ. Let us break their bonds asunder, and let us cast away their yoke from us. He that dwelleth in heaven shall laugh at them and the Lord shall deride them.”108

II. Can the immense resources and organized power of rival religious bodies succeed in absorbing her and in bringing her to naught? I am not disposed to undervalue this power. Against any human force it would be irresistible. But if the colossal strength, and incomparable machinery of the Roman Empire could not prevent the establishment of the Church; if Arianism, Nestorianism, Eutychianism could not check her development, how can modern organizations stop her progress now, when in the fulness of her strength?

It is easier to preserve what is created, than to create anew.

III. But we have been told: “Take from the Pope his Temporal power and the Church is doomed to destruction. This is the secret of her strength; strip her of this, and, like Samson shorn of his hair, she will betray all the weakness of a poor mortal. Then this brilliant luminary will wax pale and she will sink below the horizon, never more to rise again.”

For more than seven centuries after the establishment of the Church the Popes had no sovereign territorial jurisdiction. How could she have outlived that period, if the temporal power were essential to her perpetuity? And even since 1870 the Pope has been deprived of his temporalities. [pg 059] This loss, however, does not bring a wrinkle on the fair brow of the Church, nor does it retard one inch her onward march.

IV. Is she unable to cope with modern inventions and the mechanical progress of the nineteenth century? We are often told so; but far from hiding our head, like the ostrich in the sand, at the approach of these inventions we hail them as messengers of God, and will use them as Providential instruments for the further propagation of the faith.

If we succeeded so well before, when we had no ships but frail canoes, no compass but our eyes; when we had no roads but eternal snows, virgin forests and trackless deserts; when we had no guide save faith, and hope, and God—if even then we succeeded so well in carrying the Gospel to the confines of the earth, how much more can we do now by the aid of telegraph, steamships and railroads?

Yes, O men of genius, we bless your inventions; we bless you, ye modern discoveries; and we will impress you into the service of the Church and say: “Fire and heat bless the Lord. Lightnings and clouds bless the Lord; all ye works of the Lord bless the Lord; praise and exalt him above all forever.”109

The utility of modern inventions to the Church has lately been manifested in a conspicuous manner. The Pope called a council of all the Bishops of the world. Without the aid of steam it would have been almost impossible for them to assemble; by its aid they were able to meet from the uttermost bounds of the earth.

V. But may not the light of the Church grow pale and be extinguished before the intellectual [pg 060] blaze of the nineteenth century? Has she not much to fear from literature, the arts and sciences? She has always been the Patroness of literature, and the fostering Mother of the arts and sciences. She founded and endowed nearly all the great universities of Europe.

Not to mention those of the continent, a bare catalogue of which would cover a large space, I may allude to the Universities of Oxford and Cambridge, the two most famous seats of learning in England, which were established under Catholic auspices centuries before the Reformation.

The Church also founded three of the four universities now existing in Scotland, viz: St. Andrew's in 1411, Glasgow in 1450 and Aberdeen in 1494.

Without her we should be deprived to-day of the priceless treasures of ancient literature; for, in preserving the languages of Greece and Rome from destruction, she rescued classical writers of those countries from oblivion. Hallam justly observes that, were it not for the diligent labors of the monks in the Middle Ages, our knowledge of the history of ancient Greece and Rome would be as vague today as our information regarding the Pyramids of Egypt.

And as for works of art, there are more valuable monuments of art contained in the single museum of the Vatican than are to be found in all our country. Artists are obliged to go to Rome to consult their best models. Our churches are not only temples of worship, but depositories of sacred art. For our intellectual progress we are in no small measure indebted to the much-abused Middle Ages. Tyndall has the candor to observe that “The nineteenth century strikes its roots into the centuries gone by and draws nutriment from them.”110

VI. Is it liberty that will destroy the Church? The Church breathes freely and expands with giant growth, where true liberty is found. She is always cramped in her operations wherever despotism casts its dark shadow. Nowhere does she enjoy more independence than here; nowhere is she more vigorous and more prosperous.

Children of the Church, fear nothing, happen what will to her. Christ is with her and therefore she cannot sink. Cæsar, in crossing the Adriatic, said to the troubled oarsman: “Quid times? Cæsarem vehis.” What Cæsar said in presumption Jesus says with truth: What fearest thou? Christ is in the ship. Are we not positive that the sun will rise tomorrow and next day, and so on to the end of the world? Why? Because God so ordained when He established it in the heavens; and because it has never failed to run its course from the beginning. Has not Christ promised that the Church should always enlighten the world? Has He not, so far, fulfilled His promise concerning His Church? Has she not gone steadily on her course amid storm and sunshine? The fulfilment of the past is the best security for the future.

Amid the continual changes in human institutions she is the one Institution that never changes. Amid the universal ruins of earthly monuments she is the one monument that stands proudly pre-eminent. Not a stone in this building falls to the ground. Amid the general destruction of kingdoms her kingdom is never destroyed. Ever ancient and ever new, time writes no wrinkles on her Divine brow.

The Church has seen the birth of every government of Europe, and it is not at all improbable that she shall also witness the death of them all [pg 062] and chant their requiem. She was more than fourteen hundred years old when Columbus discovered our continent, and the foundation of our Republic is but as yesterday to her.

She calmly looked on while the Goths and the Visigoths, the Huns and the Saxons swept like a torrent over Europe, subverting dynasties. She has seen monarchies changed into republics, and republics consolidated into empires—all this has she witnessed, while her own Divine Constitution has remained unaltered. Of Her we can truly say in the words of the Psalmist: “They shall perish, but thou remainest; and all of them shall grow old as a garment. And as a vesture Thou shalt change them, and they shall be changed. But thou art always the self-same, and thy years shalt not fail. The children of thy servants shall continue, and their seed shall be directed forever.”111 God forbid that we should ascribe to any human cause this marvellous survival of the Church. Her indestructibility is not due, as some suppose, to her wonderful organization, or to the far-reaching policy of her Pontiffs, or to the learning and wisdom of her teachers. If she has survived, it is not because of human wisdom, but often in spite of human folly. Her permanence is due not to the arm of the flesh, but to the finger of God.

In the brightest days of the Republic of Pagan Rome the Roman said with pride: “I am a Roman citizen.” This was his noblest title. He was proud of the Republic, because it was venerable in years, powerful in the number of its citizens, and distinguished for the wisdom of its statesmen. What a subject of greater glory to be a citizen of the Republic of the Church which has lasted for nineteen centuries, and will continue [pg 063] till time shall be no more; which counts her millions of children in every clime; which numbers her heroes and her martyrs by the thousand; which associates you with the Apostles and Saints. “You are no more strangers and foreigners, but you are fellow-citizens with the Saints and the domestics of God, built upon the foundation of the Prophets and Apostles, Jesus Christ Himself being the chief cornerstone.”112 Though separated from earthly relatives and parents, you need never be separated from her. She is ever with us to comfort us. She says to us what her Divine Spouse said to His Apostles: “Behold, I am with you all days, even to the consummation of the world.”113

Chapter VII.

Infallible Authority Of The Church.

The Church has authority from God to teach regarding faith and morals, and in her teaching she is preserved from error by the special guidance of the Holy Ghost.

The prerogative of infallibility is clearly deduced from the attributes of the Church already mentioned. The Church is One, Holy, Catholic, and Apostolic. Preaching the same creed everywhere and at all times; teaching holiness and truth, she is, of course, essentially unerring in her doctrine; for what is one, holy or unchangeable must be infallibly true.

That the Church was infallible in the Apostolic age is denied by no Christian. We never question the truth of the Apostles' declarations;114 they were, in fact, the only authority in the Church for the first century. The New Testament was not completed till the close of the first century. There is no just ground for denying to the Apostolic teachers of the nineteenth century in which we live a prerogative clearly possessed by those of the first, especially as the Divine Word nowhere intimates that this unerring guidance was to die with the Apostles. On the contrary, as the Apostles transmitted to their successors their power to preach, to baptize, to ordain, to confirm, [pg 066] etc., they must also have handed down to them the no less essential gift of infallibility.

God loves us as much as He loved the primitive Christians; Christ died for us as well as for them and we have as much need of unerring teachers as they had.

It will not suffice to tell me: “We have an infallible Scripture as a substitute for an infallible apostolate of the first century,” for an infallible book is of no use to me without an infallible interpreter, as the history of Protestantism too clearly demonstrates.

But besides these presumptive arguments, we have positive evidence from Scripture that the Church cannot err in her teachings. Our blessed Lord, in constituting St. Peter Prince of His Apostles, says to him: “Thou art Peter, and upon this rock I will build My Church, and the gates of hell shall not prevail against it.”115 Christ makes here a solemn prediction that no error shall ever invade His Church, and if she fell into error the gates of hell have certainly prevailed against her.

The Reformers of the sixteenth century affirm that the Church did fall into error; that the gates of hell did prevail against her; that from the sixth to the sixteenth century she was a sink of iniquity. The Book of Homilies of the Church of England says that the Church “lay buried in damnable idolatry for eight hundred years or more.” The personal veracity of our Savior and of the Reformers is here at issue, for our Lord makes a statement which they contradict. Who is to be believed, Jesus or the Reformers?

If the prediction of our Savior about the preservation of His Church from error be false, then [pg 067] Jesus Christ is not God, since God cannot lie. He is not even a prophet, since He predicted falsehood. Nay, He is an impostor, and all Christianity is a miserable failure and a huge deception, since it rests on a false Prophet.

But if Jesus predicted the truth when He declared that the gates of hell should not prevail against His Church—and who dare deny it?—then the Church never has and never could have fallen from the truth; then the Catholic Church is infallible, for she alone claims that prerogative, and she is the only Church that is acknowledged to have existed from the beginning. Truly is Jesus that wise Architect mentioned in the Gospel, “who built his house upon a rock; and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell not, for it was founded upon a rock.”116

Jesus sends forth the Apostles with plenipotentiary powers to preach the Gospel. “As the Father,” He says, “hath sent Me, I also send you.”117 “Going therefore, teach all nations, teaching them to observe all things whatsoever I have commanded you.”118 “Preach the Gospel to every creature.”119 “Ye shall be witnesses unto Me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth.”120

This commission evidently applies not to the Apostles only, but also to their successors, to the end of time, since it was utterly impossible for the Apostles personally to preach to the whole world.

Not only does our Lord empower His Apostles to preach the Gospel, but He commands, and under the most severe penalties, those to whom they [pg 068] preach to listen and obey. “Whosoever will not receive you, nor hear your words, going forth from that house or city, shake the dust from your feet. Amen, I say to you, it shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment than for that city.”121 “If he will not hear the Church, let him be to thee as the heathen and the publican.”122 “He that believeth shall be saved; he that believeth not shall be condemned.”123 “He that heareth you heareth Me; he that despiseth you despiseth Me; and he that despiseth Me despiseth Him that sent Me.”124

From these passages we see, on the one hand, that the Apostles and their successors have received full powers to announce the Gospel; and on the other, that their hearers are obliged to listen with docility and to obey not merely by an external compliance, but also by an internal assent of the intellect. If, therefore, the Catholic Church could preach error, would not God Himself be responsible for the error? And could not the faithful soul say to God with all reverence and truth: Thou hast commanded me, O Lord, to hear Thy Church; if I am deceived by obeying her, Thou art the cause of my error?

But we may rest assured that an all-wise Providence who commands His Church to speak in His name will so guide her in the path of truth that she shall never lead into error those that follow her teachings.

But as this privilege of Infallibility was a very extraordinary favor, our Savior confers it on the rulers of His Church in language which removes all doubt from the sincere inquirer, and under circumstances which add to the majesty of His [pg 069] word. Shortly before His death Jesus consoles His disciples by this promise: “I will ask the Father, and He shall give you another Paraclete, that He may abide with you forever.... But when He, the Spirit of truth, shall come, He will teach you all truth.”125

The following text of the same import forms the concluding words recorded of our Savior in St. Matthew's Gospel: “All power is given to Me in heaven and on earth. Go ye, therefore, and teach all nations, ... teaching them to observe all things whatsoever I have commanded you. And behold I am with you all days, even to the consummation of the world.”126

He begins by asserting His own Divine authority and mission. “All power is given,” etc. That power He then delegates to His Apostles and to their successors: “Go ye, therefore, and teach all nations,” etc. He does not instruct them to scatter Bibles broadcast over the earth, but to teach by word of mouth. “And behold!” Our Savior never arrests the attention of His hearers by using the interjection, behold, unless when He has something unusually solemn and extraordinary to communicate. An important announcement is sure to follow this word. “Behold, I am with you.” These words, “I am with you,” are frequently addressed in Sacred Scripture by the Almighty to His Prophets and Patriarchs, and they always imply a special presence and a particular supervision of the Deity.127 They convey the same meaning in the present instance. Christ says equivalently I who “am the way, the truth and the life,” will protect you from error and will guide you in your speech. I will be with you, [pg 070] not merely during your natural lives, not for a century only, but all days, at all times, without intermission, even to the end of the world.

These words of Jesus Christ establish two important facts: First—A promise to guard His Church from error. Second—A promise that His presence with the Church will be continuous, without any interval of absence, to the consummation of the world.

And this is also the sentiment of the Apostle of the Gentiles writing to the Ephesians: God “gave some indeed Apostles, and some Prophets, and some Evangelists, and others Pastors and Teachers, for the perfecting of the Saints, for the work of the ministry, for the building up of the body of Christ, until we all meet in the unity of faith, ... that we may no more be children, tossed to and fro, and carried about with every wind of doctrine, by the wickedness of men, in craft, by which they lie in wait to deceive.”128

Notwithstanding these plain declarations of Scripture, some persons think it an unwarrantable assumption for the Church to claim infallibility. But mark the consequences that follow from denying it.

If your church is not infallible it is liable to err, for there is no medium between infallibility and liability to error. If your church and her ministers are fallible in their doctrinal teachings, as they admit, they may be preaching falsehood to you, instead of truth. If so, you are in doubt whether you are listening to truth or falsehood. If you are in doubt you can have no faith, for faith excludes doubt, and in that state you displease God, for “without faith it is impossible to please God.”129 Faith and infallibility must go [pg 071] hand in hand. The one cannot exist without the other. There can be no faith in the hearer unless there is unerring authority in the speaker—an authority founded upon such certain knowledge as precludes the possibility of falling into error on his part, and including such unquestioned veracity as to prevent his deceiving him who accepts his word.

You admit infallible certainty in the physical sciences; why should you deny it in the science of salvation? The astronomer can predict with accuracy a hundred years beforehand an eclipse of the sun or moon. He can tell what point in the heavens a planet will reach on a given day. The mariner, guided by his compass, knows, amid the raging storm and the darkness of the night, that he is steering his course directly to the city of his destination; and is not an infallible guide as necessary to conduct you to the city of God in heaven? Is it not, moreover, a blessing and a consolation that, amid the ever-changing views of men, amid the conflict of human opinion and the tumultuous waves of human passion, there is one voice heard above the din and uproar, crying in clear, unerring tones: “Thus saith the Lord?”

It is very strange that the Catholic Church must apologize to the world for simply declaring that she speaks the truth, the whole truth, and nothing but the truth.

The Roman Pantheon was dedicated to all the gods of the Empire, and their name was legion. Formidable also in numbers are the Founders of the religious sects existing in our country. A Pantheon as vast as Westminster Abbey would hardly be spacious enough to contain life-sized statues for their accommodation.

If you were to confront those figures, and to ask them, one by one, to give an account of the faith [pg 072] they had professed, and if they were endowed with the gift of speech, you would find that no two of them were in entire accord, but that they all differed among themselves on some fundamental principle of revelation.

Would you not be acting very unwisely and be hazarding your soul's salvation in submitting to the teachings of so many discordant and conflicting oracles.

Children of the Catholic Church, give thanks to God that you are members of that Communion, which proclaims year after year the one same and unalterable message of truth, peace and love, and that you are preserved from all errors in faith, and from all illusion in the practice of virtue. You are happily strangers to those interior conflicts, to those perplexing doubts and to that frightful uncertainty which distracts the souls of those whose private judgment is their only guide, who are “ever learning and never attaining to the knowledge of the truth.”130 You are not, like others, drifting helplessly over the ocean of uncertainty and “carried about by every wind of doctrine.” You are not as “blind men led by blind guides.” You are not like those who are in the midst of a spiritual desert intersected by various by-paths, not knowing which to pursue; but you are on that high road spoken of by the prophet Isaiah, which is so “straight a way that fools shall not err therein.”131 You are a part of that universal Communion which has no “High Church” and “Low Church;” no “New School” and “Old School,” for you all belong to that School which is “ever ancient and ever new.” You enjoy that profound peace and tranquillity which springs from the conscious [pg 073] possession of the whole truth. Well may you exclaim: “Behold how good and how pleasant it is for brethren to dwell together in unity.”132

Give thanks, moreover, to God that you belong to a Church which has also a keen sense to detect and expose those moral shams, those pious frauds, those socialistic schemes which are so often undertaken in this country ostensibly in the name of religion and morality, but which, in reality, are subversive of morality and order, which are the offspring of fanaticism, and serve as a mask to hide the most debasing passions. Neither Mormons nor Millerites, nor the advocates of free love or of women's rights, so called, find any recruits in the Catholic Church. She will never suffer her children to be ensnared by these impostures, how specious soever they may be.

From what has been said in the preceding pages, it follows that the Catholic Church cannot be reformed. I do not mean, of course, that the Pastors of the Church are personally impeccable or not subject to sin. Every teacher in the Church, from the Pope down to the humblest Priest, is liable at any moment, like any of the faithful, to fall from grace and to stand in need of moral reformation. We all carry “this treasure (of innocence) in earthen vessels.”

My meaning is that the Church is not susceptible of being reformed in her doctrines. The Church is the work of an Incarnate God. Like all God's works, it is perfect. It is, therefore, incapable of reform. Is it not the height of presumption for men to attempt to improve upon the work of God? Is it not ridiculous for the Luthers, the Calvins, the Knoxes and the Henries [pg 074] and a thousand lesser lights to be offering their amendments to the Constitution of the Church, as if it were a human Institution?

Our Lord Himself has never ceased to rule personally over His Church. It is time enough for little men to take charge of the Ship when the great Captain abandons the helm.

A Protestant gentleman of very liberal education remarked to me, before the opening of the late Ecumenical Council: “I am assured, sir, by a friend, in confidence, that, at a secret Conclave of Bishops recently held in Rome it was resolved that the Dogma of the Immaculate Conception would be reconsidered and abolished at the approaching General Council; in fact, that the definition was a mistake, and that the blunder of 1854 would be repaired in 1869.” I told him, of course, that no such question could be entertained in the Council; that the doctrinal decrees of the Church were irrevocable, and that the dogma of the Immaculate Conception was defined once and forever.

If only one instance could be given in which the Church ceased to teach a doctrine of faith which had been previously held, that single instance would be the death blow of her claim to infallibility. But it is a marvelous fact worthy of record that in the whole history of the Church, from the nineteenth century to the first, no solitary example can be adduced to show that any Pope or General Council ever revoked a decree of faith or morals enacted by any preceding Pontiff or Council. Her record in the past ought to be a sufficient warrant that she will tolerate no doctrinal variations in the future.

If, as we have seen, the Church has authority from God to teach, and if she teaches nothing but the truth, is it not the duty of all Christians to hear her voice and obey her commands? She is the organ of the Holy Ghost. She is the Representative of Jesus Christ, who has said to her: “He that heareth you heareth Me; he that despiseth you despiseth Me.” She is the Mistress of truth. It is the property of the human mind to embrace truth wherever it finds it. It would, therefore, be not only an act of irreverence, but of sheer folly, to disobey the voice of this ever-truthful Mother.

If a citizen is bound to obey the laws of his country, though these laws may not in all respects be conformable to strict justice; if a child is bound by natural and divine law to obey his mother, though she may sometimes err in her judgments, how much more strictly are not we obliged to be docile to the teachings of the Catholic Church, our Mother, whose admonitions are always just, whose precepts are immutable!

“For twenty years,” observed a recently converted Minister of the Protestant Church, “I fought and struggled against the Church with all the energy of my will. But when I became a Catholic all my doubts ended, my inquiries ceased. I became as a little child, and rushed like a lisping babe into the arms of my mother.” By Baptism Christians become children of the Church, no matter who pours upon them the regenerating waters. If she is our Mother, where is our love and obedience? When the infant seeks nourishment at its mother's breast it does not analyze its food. When it receives instructions from its mother's lips it never doubts, but instinctively believes. When the mother stretches [pg 076] forth her hand the child follows unhesitatingly. The Christian should have for his spiritual Mother all the simplicity, all the credulity, I might say, of a child, guided by the instincts of faith. “Unless ye become,” says our Lord, “as little children, ye shall not enter into the Kingdom of Heaven.”133 “As new-born babes, desire the rational milk without guile; that thereby you may grow unto salvation.”134 In her nourishment there is no poison; in her doctrines there is no guile.

Chapter VIII.

The Church And The Bible.

The Church, as we have just seen, is the only Divinely constituted teacher of Revelation.

Now, the Scripture is the great depository of the Word of God. Therefore, the Church is the divinely appointed Custodian and Interpreter of the Bible. For, her office of infallible Guide were superfluous if each individual could interpret the Bible for himself.

That God never intended the Bible to be the Christian's rule of faith, independently of the living authority of the Church, will be the subject of this chapter.

No nation ever had a greater veneration for the Bible than the Jewish people. The Holy Scripture was their pride and their glory. It was their national song in time of peace; it was their meditation and solace in time of tribulation and exile. And yet the Jews never dreamed of settling their religious controversies by a private appeal to the Word of God.

Whenever any religious dispute arose among the people it was decided by the High Priest and the Sanhedrim, which was a council consisting of seventy-two civil and ecclesiastical judges. The sentence of the High Priest and of his associate judges was to be obeyed under penalty of [pg 078] death. “If thou perceive,” says the Book of Deuteronomy, “that there be among you a hard and doubtful matter in judgment, ... thou shalt come to the Priests of the Levitical race and to the judge, ... and they shall show thee the truth of the judgment.... And thou shalt follow their sentence; neither shalt thou decline to the right hand, nor to the left.... But he that will ... refuse to obey the commandment of the Priest, ... that man shall die, and thou shalt take away the evil from Israel.”135

From this clear sentence you perceive that God does not refer the Jews for the settlement of their controversies to the letter of the law, but to the living authority of the ecclesiastical tribunal which He had expressly established for that purpose.

Hence, the Priests were required to be intimately acquainted with the Sacred Scripture, because they were the depositaries of God's law, and were its expounders to the people. “The lips of the Priest shall keep knowledge, and they (the people) shall seek the law at his mouth, because he is the angel (or messenger) of the Lord of hosts.”136

And, in fact, very few of the children of Israel, except the Priests, were in possession of the Divine Books. The holy manuscript was rare and precious. And what provision did God make that all the people might have an opportunity of hearing the Scriptures? Did He command the sacred volume to be multiplied? No; but He ordered the Priests and the Levites to be distributed through the different tribes, that they might always be at hand to instruct the people in the knowledge of the law. The Jews were even forbidden [pg 079] to read certain portions of the Scripture till they had reached the age of thirty years.

Does our Savior reverse this state of things when He comes on earth? Does He tell the Jews to be their own guides in the study of the Scriptures? By no means; but He commands them to obey their constituted teachers, no matter how disedifying might be their private lives. “Then said Jesus to the multitudes and to His disciples: The Scribes and Pharisees sit upon the chair of Moses. All things therefore whatsoever they shall say to you, observe and do.”137

It is true our Lord said on one occasion “Search the Scriptures, for you think in them to have life everlasting, and the same are they that give testimony to Me.”138 This passage is triumphantly quoted as an argument in favor of private interpretation. But it proves nothing of the kind. Many learned commentators, ancient and modern, express the verb in the indicative mood: “Ye search the Scriptures.” At all events, our Savior speaks here only of the Old Testament because the New Testament was not yet written. He addresses not the multitude, but the Pharisees, who were the teachers of the law, and reproaches them for not admitting His Divinity. “You have,” He says, “the Scriptures in your hands; why then do you not recognize Me as the Messiah, since they give testimony that I am the Son of God?” He refers them to the Scriptures for a proof of His Divinity, not as to a source from which they were to derive all knowledge in regard to the truths of revelation.

Besides, He did not rest the proof of His Divinity upon the sole testimony of Scripture. For He showed it [pg 080] First—By the testimony of John the Baptist (v. 33), who had said, “Behold the Lamb of God; behold Him who taketh away the sins of the world.” See also John i. 34.

Second—By the miracles which He wrought (v. 36).

Third—By the testimony of the Father (v. 37), when He said: “This is my beloved Son, in whom I am well pleased; hear ye Him.” Matt. iii. 16; Luke ix. 35.

Fourth—By the Scriptures of the Old Testament; as if He were to say, “If you are unwilling to receive these three proofs, though they are most cogent, at least you cannot reject the testimony of the Scriptures, of which you boast so much.”

Finally, in this very passage our Lord is explaining the sense of Holy Writ; therefore, its true meaning is not left to the private interpretation of every chance reader. It is, therefore, a grave perversion of the sacred text to adduce these words in vindication of private interpretation of the Scriptures.

But when our Redeemer abolished the Old Law and established His Church, did He intend that His Gospel should be disseminated by the circulation of the Bible, or by the living voice of His disciples? This is a vital question. I answer most emphatically, that it was by preaching alone that He intended to convert the nations, and by preaching alone they were converted. No nation has ever yet been converted by the agency of Bible Associations.

Jesus Himself never wrote a line of Scripture. He never once commanded His Apostles to write a word,139 or even to circulate the Scriptures already [pg 081] existing. When He sends them on their Apostolic errand, He says: “Go teach all nations.”140 “Preach the Gospel to every creature.”141 “He that heareth you heareth Me.”142 And we find the Apostles acting in strict accordance with these instructions.

Of the twelve Apostles, the seventy-two disciples, and early followers of our Lord only eight have left us any of their sacred writings. And the Gospels and Epistles were addressed to particular persons or particular churches. They were written on the occasion of some emergency, just as Bishops issue Pastoral letters to correct abuses which may spring up in the Church, or to lay down some rules of conduct for the faithful. The Apostles are never reported to have circulated a single volume of the Holy Scripture, but “they going forth, preached everywhere, the Lord co-operating with them.”143

Thus we see that in the Old and the New Dispensation the people were to be guided by a living authority, and not by their private interpretation of the Scriptures.

Indeed, until the religious revolution of the sixteenth century, it was a thing unheard of from the beginning of the world, that people should be governed by the dead letter of the law either in civil or ecclesiastical affairs. How are your civil affairs regulated in this State, for instance? Certainly not in accordance with your personal interpretation of the laws of Virginia, but in accordance with decisions which are rendered by the constituted judges of the State.

Now what the civil code is to the citizen, the Scripture is to the Christian. The Word of God, [pg 082] as well as the civil law, must have an interpreter, by whose decision we are obliged to abide.

We often hear the shibboleth: “The Bible, and the Bible only, must be your guide.” Why, then, do you go to the useless expense of building fine churches and Sabbath-schools? What is the use of your preaching sermons and catechizing the young, if the Bible at home is a sufficient guide for your people? The fact is, you reverend gentlemen contradict in practice what you so vehemently advance in theory. Do not tell me that the Bible is all-sufficient; or, if you believe it is self-sufficient, cease your instructions. Stand not between the people and the Scriptures.

I will address myself now in a friendly spirit to a non-Catholic, and will proceed to show him that he cannot consistently accept the silent Book of Scripture as his sufficient guide.

A copy of the sacred volume is handed to you by your minister, who says: “Take this book; you will find it all-sufficient for your salvation.” But here a serious difficulty awaits you at the very threshold of your investigations. What assurance have you that the book he hands you is the inspired Word of God; for every part of the Bible is far from possessing intrinsic evidences of inspiration? It may, for ought you know, contain more than the Word of God, or it may not contain all the Word of God. We must not suppose that the Bible was always, as it is now, a compact book, bound in a neat form. It was for several centuries in scattered fragments, spread over different parts of Christendom. Meanwhile, many spurious books, under the name of Scripture, were circulated among the faithful. There was, for instance, the spurious Gospel of St. Peter; there [pg 083] was also the Gospel of St. James and of St. Matthias.

The Catholic Church, in the plenitude of her authority, in the third Council of Carthage, (A. D. 397,) separated the chaff from the wheat, and declared what Books were Canonical, and what were apocryphal. Even to this day the Christian sects do not agree among themselves as to what books are to be accepted as genuine. Some Christians of continental Europe do not recognize the Gospels of St. Mark and St. Luke because these Evangelists were not among the Apostles. Luther used to call the Epistle of St. James a letter of straw.

But even when you are assured that the Bible contains the Word of God, and nothing but the Word of God, how do you know that the translation is faithful? The Books of Scripture were originally written in Hebrew and Greek, and you have only the translation. Before you are certain that the translation is faithful you must study the Hebrew and Greek languages, and then compare the translation with the original. How few are capable of this gigantic undertaking!

Indeed, when you accept the Bible as the Word of God, you are obliged to receive it on the authority of the Catholic Church, who was the sole Guardian of the Scriptures for fifteen hundred years.

But after having ascertained to your satisfaction that the translation is faithful, still the Scriptures can never serve as a complete Rule of Faith and a complete guide to heaven independently of an authorized, living interpreter.

A competent guide, such as our Lord intended for us, must have three characteristics. It must be within the reach of everyone; it must be clear [pg 084] and intelligible; it must be able to satisfy us on all questions relating to faith and morals.

First—A complete guide of salvation must be within the reach of every inquirer after truth; for, God “wishes all men to be saved, and to come to the knowledge of the truth;”144 and therefore He must have placed within the reach of everyone the means of arriving at the truth. Now, it is clear that the Scriptures could not at any period have been accessible to everyone.

They could not have been accessible to the primitive Christians, because they were not all written for a long time after the establishment of Christianity. The Christian religion was founded in the year 33. St. Matthew's Gospel, the first part of the New Testament ever written, did not appear till eight years after. The Church was established about twenty years when St. Luke wrote his Gospel. And St. John's Gospel did not come to light till toward the end of the first century. For many years after the Gospels and Epistles were written the knowledge of them was confined to the churches to which they were addressed. It was not till the close of the fourth century that the Church framed her Canon of Scripture and declared the Bible, as we now possess it, to be the genuine Word of God. And this was the golden age of Christianity! The most perfect Christians lived and died and went to heaven before the most important parts of the Scriptures were written. And what would have become of them if the Bible alone had been their guide?

The art of printing was not invented till the fifteenth century (1440). How utterly impossible it was to supply everyone with a copy of the Scriptures [pg 085] from the fourth to the fifteenth century! During that long period Bibles had to be copied with the pen. There were but a few hundred of them in the Christian world, and these were in the hands of the clergy and the learned. “According to the Protestant system, the art of printing would have been much more necessary to the Apostles than the gift of tongues. It was well for Luther that he did not come into the world until a century after the immortal invention of Guttenberg. A hundred years earlier his idea of directing two hundred and fifty million men to read the Bible would have been received with shouts of laughter, and would inevitably have caused his removal from the pulpit of Wittenberg to a hospital for the insane.”145

And even at the present day, with all the aid of steam printing presses, with all the Bible Associations extending through this country and England, and supported at enormous expense, it taxes all their energies to supply every missionary country with Bibles printed in the languages of the tribes and peoples for whom they are intended.

But even if the Bible were at all times accessible to everyone, how many millions exist in every age and country, not excepting our own age of boasted enlightenment, who are not accessible to the Bible because they are incapable of reading the Word of God! Hence, the doctrine of private interpretation would render many men's salvation not only difficult, but impossible.

Second—A competent religious guide must be clear and intelligible to all, so that everyone may fully understand the true meaning of the instructions it contains. Is the Bible a book intelligible to all? Far from it; it is full of obscurities and [pg 086] difficulties not only for the illiterate, but even for the learned. St. Peter himself informs us that in the Epistles of St. Paul there are “certain things hard to be understood, which the unlearned and the unstable wrest, as they do also the other Scriptures, to their own destruction.”146 And consequently he tells us elsewhere “that no prophecy of Scripture is made by private interpretation.”147

We read in the Acts of the Apostles that a certain man was riding in his chariot, reading the Book of Isaiah, and being asked by St. Philip whether he understood the meaning of the prophecy he replied: “How can I understand unless some man show me?”148 admitting, by these modest words, that he did not pretend of himself to interpret the Scriptures.

The Fathers of the Church, though many of them spent their whole lives in the study of the Scriptures, are unanimous in pronouncing the Bible a book full of knotty difficulties. And yet we find in our days pedants, with a mere smattering of Biblical knowledge, who see no obscurity at all in the Word of God, and who presume to expound it from Genesis to Revelation. “Fools rush in where angels fear to tread.”

Does not the conduct of the Reformers conclusively show the utter folly of interpreting the Scriptures by private judgment? As soon as they rejected the oracle of the Church, and set up their own private judgment as the highest standard of authority, they could hardly agree among themselves on the meaning of a single important text. The Bible became in their hands a complete Babel. The sons of Noe attempted in their pride to ascend to heaven by building the tower of Babel, [pg 087] and their scheme ended in the confusion and multiplication of tongues. The children of the Reformation endeavored in their conceit to lead men to heaven by the private interpretation of the Bible, and their efforts led to the confusion and the multiplication of religions. Let me give you one example out of a thousand. These words of the Gospel, “This is My Body,” were understood only in one sense before the Reformation. The new lights of the sixteenth century gave no fewer than eighty different meanings to these four simple words, and since their time the number of interpretations has increased to over a hundred.

No one will deny that in our days there exists a vast multitude of sects, which are daily multiplying. No one will deny149 that this multiplying of creeds is a crying scandal, and a great stumbling-block in the way of the conversion of heathen nations. No one can deny that these divisions in the Christian family are traceable to the assumption of the right of private judgment. Every new-fledged divine, with a superficial education, imagines that he has received a call from heaven to inaugurate a new religion, and he is ambitious of handing down his fame to posterity by stamping his name on a new sect. And every one of these champions of modern creeds appeals to the unchanging Bible in support of his ever-changing doctrines.

Thus, one body of Christians will prove from the Bible that there is but one Person in God, while the rest will prove from the same source that a Trinity of Persons is a clear article of Divine Revelation. One will prove from the Holy Book that Jesus Christ is not God. Others will [pg 088] appeal to the same text to attest His Divinity. One denomination will assert on the authority of Scripture that infant baptism is not necessary for salvation, while others will hold that it is. Some Christians, with Bible in hand, will teach that there are no sacraments. Others will say that there are only two. Some will declare that the inspired Word does not preach the eternity of punishments. Others will say that the Bible distinctly vindicates that dogma. Do not clergymen appear every day in the pulpit, and on the authority of the Book of Revelation point out to us with painful accuracy the year and the day on which this world is to come to an end? And when their prophecy fails of execution they coolly put off our destruction to another time.

Very recently several hundred Mormon women presented a petition to the government at Washington protesting against any interference with their abominable polygamy and they insist that their cherished system is sustained by the Word of God.

Such is the legitimate fruit of private interpretation! Our civil government is run not by private judgment, but by the constituted authorities. No one in his senses would allow our laws to be interpreted, and war to be declared by sensational journals, or by any private individuals. Why not apply the same principle to the interpretation of the Bible and the government of the Church?

Would it not be extremely hazardous to make a long voyage in a ship in which the officers and crew are fiercely contending among themselves about the manner of explaining the compass and of steering their course? How much more dangerous is it to trust to contending captains in the journey to heaven! Nothing short of an infallible authority [pg 089] should satisfy you when it is a question of steering your course to eternity. On this vital point there should be no conflict of opinion among those that guide you. There should be no conjecture. But there must be always someone at the helm whose voice gives assurance amid the fiercest storms that all is well.

Third—A rule of faith, or a competent guide to heaven, must be able to instruct in all the truths necessary for salvation. Now the Scriptures alone do not contain all the truths which a Christian is bound to believe, nor do they explicitly enjoin all the duties which he is obliged to practice. Not to mention other examples, is not every Christian obliged to sanctify Sunday and to abstain on that day from unnecessary servile work? Is not the observance of this law among the most prominent of our sacred duties? But you may read the Bible from Genesis to Revelation, and you will not find a single line authorizing the sanctification of Sunday. The Scriptures enforce the religious observance of Saturday, a day which we never sanctify.

The Catholic Church correctly teaches that our Lord and His Apostles inculcated certain important duties of religion which are not recorded by the inspired writers.150 For instance, most Christians pray to the Holy Ghost, a practice which is nowhere found in the Bible.

We must, therefore, conclude that the Scriptures alone cannot be a sufficient guide and rule of faith because they cannot, at any time, be within the reach of every inquirer; because they are not of themselves clear and intelligible even in matters of the highest importance, and because [pg 090] they do not contain all the truths necessary for salvation.

God forbid that any of my readers should be tempted to conclude from what I have said that the Catholic Church is opposed to the reading of the Scriptures, or that she is the enemy of the Bible. The Catholic Church the enemy of the Bible! Good God! What monstrous ingratitude! What base calumny is contained in that assertion! As well might you accuse the Virgin Mother of trying to crush the Infant Savior at her breast as to accuse the Church, our Mother, of attempting to crush out of existence the Word of God. As well might you charge the patriotic statesman with attempting to destroy the constitution of his country, while he strove to protect it from being mutilated by unprincipled demagogues.

For fifteen centuries the Church was the sole guardian and depository of the Bible, and if she really feared that sacred Book, who was to prevent her, during that long period, from tearing it in shreds and scattering it to the winds? She could have thrown it into the sea, as the unnatural mother would have thrown away her off-spring, and who would have been the wiser?

What has become of those millions of once famous books written in past ages? They have nearly all perished. But amid this wreck of ancient literature, the Bible stands almost a solitary monument like the Pyramids of Egypt amid the surrounding wastes. That venerable Volume has survived the wars and revolutions and the barbaric invasions of fifteen centuries. Who rescued it from destruction? The Catholic Church. Without her fostering care the New Testament would probably be as little known today as “the Book of the days of the kings of Israel.”151

Little do we imagine, in our age of steam printing, how much labor it cost the Church to preserve and perpetuate the Sacred Scriptures. Learned monks, who are now abused in their graves by thoughtless men, were constantly employed in copying with the pen the Holy Bible. When one monk died at his post another took his place, watching like a faithful sentinel over the treasure of God's Word.

Let me give you a few plain facts to show the pains which the Church has taken to perpetuate the Scriptures.

The Canon of the Bible, as we have seen, was framed in the fourth century. In that same century Pope Damasus commanded a new and complete translation of the Scriptures to be made into the Latin language, which was then the living tongue not only of Rome and Italy, but of the civilized world.

If the Popes were afraid that the Bible should see the light, this was a singular way of manifesting their fear.

The task of preparing a new edition of the Scriptures was assigned to St. Jerome, the most learned Hebrew scholar of his time. This new translation was disseminated throughout Christendom, and on that account was called the Vulgate, or popular edition.

In the sixth and seventh centuries the modern languages of Europe began to spring up like so many shoots from the parent Latin stock. The Scriptures, also, soon found their way into these languages. The Venerable Bede, who lived in England in the eighth century, and whose name is profoundly reverenced in that country, translated the Sacred Scriptures into Saxon, which was [pg 092] then the language of England. He died while dictating the last verses of St. John's Gospel.

Thomas Arundel, Archbishop of Canterbury, in a funeral discourse on Queen Anne, consort of Richard II., pronounced in 1394, praises her for her diligence in reading the four Gospels. The Head of the Church of England could not condemn in others what he commended in the queen.

Sir Thomas More affirms that, before the days of Wycliffe, there was an English version of the Scriptures, “by good and godly people with devotion and soberness well and reverently read.”152

If partial restrictions began to be placed on the circulation of the Bible in England in the fifteenth century, these restrictions were occasioned by the conduct of Wycliffe and his followers, who not only issued a new translation, on which they engrafted their novelties of doctrine, but also sought to explain the sacred text in a sense foreign to the received interpretation of tradition.

While laboring to diffuse the Word of God it is the duty, as well as the right of the Church, as the guardian of faith, to see that the faithful are not misled by unsound editions.

Printing was invented in the fifteenth century, and almost a hundred years later came the Reformation. It is often triumphantly said, and I suppose there are some who, even at the present day, are ignorant enough to believe the assertion, that the first edition of the Bible ever published after the invention of printing was the edition of Martin Luther. The fact is, that before Luther put his pen to paper, no fewer than fifty-six editions of the Scriptures had appeared on the continent of Europe, not to speak of those printed in [pg 093] Great Britain. Of those editions, twenty-one were published in German, one in Spanish, four in French, twenty-one in Italian, five in Flemish and four in Bohemian.

Coming down to our own times, if you open an English Catholic Bible you will find in the preface a letter of Pope Pius VI., in which he strongly recommends the pious reading of the Holy Scriptures. A Pope's letter is the most weighty authority in the Church. You will also find in Haydock's Bible the letters of the Bishops of the United States, in which they express the hope that this splendid edition would have a wide circulation among their flocks.

These facts ought, I think, to convince every candid mind that the Church, far from being opposed to the reading of the Scriptures, does all she can to encourage their perusal.

A gentleman of North Carolina lately informed me that the first time he entered a Catholic bookstore he was surprised at witnessing on the shelves an imposing array of Bibles for sale. Up to that moment he had believed the unfounded charge that Catholics were forbidden to read the Scriptures. He has since embraced the Catholic faith.

And perhaps I may be permitted here to record my personal experiences during a long course of study. I speak of myself, not because my case is exceptional, but, on the contrary, because my example will serve to illustrate the system pursued toward ecclesiastical students in all colleges throughout the Catholic world in reference to the Holy Scriptures.

In our course of Humanities we listened every day to the reading of the Bible. When we were advanced to the higher branches of Philosophy [pg 094] and Theology the study of the Sacred Scriptures formed an important part of our education. We read, besides, every day a chapter of the New Testament, not standing or sitting, but on our knees, and then reverently kissed the inspired page. We listened at our meals each day to selections from the Bible, and we always carried about with us a copy of the New Testament.

So familiar, indeed, were the students with the sacred Volume that many of them, on listening to a few verses, could tell from what portion of the Scriptures you were reading. The only dread we were taught to have of the Scriptures was that of reading them without fear and reverence.

And after his ordination every Priest is obliged in conscience to devote upwards of an hour each day to the perusal of the Word of God. I am not aware that clergymen of other denominations are bound by the same duty.

What is good for the clergy must be good, also, for the laity. Be assured that if you become a Catholic you will never be forbidden to read the Bible. It is our earnest wish that every word of the Gospel may be imprinted on your memory and on your heart.

Chapter IX.

The Primacy Of Peter.

The Catholic Church teaches also, that our Lord conferred on St. Peter the first place of honor and jurisdiction in the government of His whole Church, and that the same spiritual supremacy has always resided in the Popes, or Bishops of Rome, as being the successors of St. Peter. Consequently, to be true followers of Christ all Christians, both among the clergy and the laity, must be in communion with the See of Rome, where Peter rules in the person of his successor.

Before coming to any direct proofs on this subject I may state that, in the Old Law, the High Priest appointed by Almighty God filled an office analogous to that of Pope in the New Law. In the Jewish Church there were Priests and Levites ordained to minister at the altar; and there was, also, a supreme ecclesiastical tribunal, with the High Priest at its head. All matters of religious controversy were referred to this tribunal and in the last resort to the High Priest, whose decision was enforced under pain of death. “If there be a hard matter in judgment between blood and blood, cause and cause, leprosy and leprosy, ... thou shalt come to the Priests of the Levitical race and to the judge, ... and they shall show thee true judgment. And thou shalt do whatever [pg 096] they say who preside in the place which the Lord shall choose, and thou shalt follow their sentence. And thou shalt not decline to the right hand, or to the left.... But he that ... will refuse to obey the commandment of the Priest, who ministereth at the time, ... that man shall die, and thou shalt take away the evil from Israel.”153

From this passage it is evident that in the Hebrew Church the High Priest had the highest jurisdiction in religious matters. By this means unity of faith and worship was preserved among the people of God.

Now the Jewish synagogue, as St. Paul testifies, was the type and figure of the Christian Church; for “all these things happened to them (the Jews) in figure.”154 We must, therefore, find in the Church of Christ a spiritual judge, exercising the same supreme authority as the High Priest wielded in the Old Law. For if a supreme Pontiff was necessary, in the Mosaic dispensation, to maintain purity and uniformity of worship, the same dignitary is equally necessary now to preserve unity of faith.

Every well-regulated civil government has an acknowledged head. The President is the head of the United States Government. Queen Victoria is the ruler of Great Britain. The Sultan sways the Turkish Empire. If these nations had no authorized leader to govern them they would be reduced to the condition of a mere mob, and anarchy, confusion and civil war would inevitably follow, as recently happened to France after the fall of Napoleon III.

Even in every well-ordered family, domestic peace requires that someone preside.

Now, the Church of Christ is a visible society—that [pg 097] is, a society composed of human beings. She has, it is true, a spiritual end in view; but having to deal with men, she must have a government as well as every other organized society. This government, at least in its essential elements, our Lord must have established for His Church. For was He not as wise as human legislators? And shall we suppose that, of all lawgivers, the Wisdom Incarnate alone left His Kingdom on earth to be governed without a head?

But someone will tell me: “We do not deny that the Church has a head. God himself is its Ruler.” This is evading the real question. Is not God the Ruler of all governments? “By Me,” He says, “kings reign, and lawgivers decree just things.”155 He is the recognized Head of our Republic, and of every Christian family in the land; but, nevertheless, there is always presiding over the country a visible chief, who represents God on earth.

In like manner the Church, besides an invisible Head in heaven, must have a visible head on earth. The body and members of the Church are visible; why not also the Head? The Church without a supreme Ruler would be like an army without a general, a navy without an admiral, a sheep-fold without a shepherd, or like a human body without a head.

The Christian communities separated from the Catholic Church deny that Peter received any authority over the other Apostles, and hence they reject the supremacy of the Pope.

The absence from the Protestant communions of a Divinely appointed, visible Head is to them an endless source of weakness and dissension. It is an insuperable barrier against any hope of a [pg 098] permanent reunion among themselves, because they are left without a common rallying centre or basis of union and are placed in an unhappy state of schism.

The existence, on the contrary, of a supreme judge of controversy in the Catholic Church is the secret of her admirable unity. This is the keystone that binds together and strengthens the imperishable arch of faith.

From the very fact, then, of the existence of a supreme Head in the Jewish Church; from the fact that a Head is always necessary for civil government, for families and corporations; from the fact, especially, that a visible Head is essential to the maintenance of unity in the Church, while the absence of a Head necessarily leads to anarchy, we are forced to conclude, even though positive evidence were wanting, that, in the establishment of His Church, it must have entered into the mind of the Divine Lawgiver to place over it a primate invested with superior judicial powers.

But have we any positive proof that Christ did appoint a supreme Ruler over His Church? To those, indeed, who read the Scriptures with the single eye of pure intention the most abundant evidence of this fact is furnished. To my mind the New Testament establishes no doctrine, unless it satisfies every candid reader that our Lord gave plenipotentiary powers to Peter to govern the whole Church. In this chapter I shall speak of the Promise, the Institution, and the exercise of Peter's Primacy, as recorded in the New Testament. The next chapter shall be devoted to its perpetuity in the Popes.

Promise of the Primacy. Our Saviour, on a certain occasion, asked His disciples, saying: “Whom do men say that the Son of Man is? And they [pg 099] said: Some say that Thou art John the Baptist; and others, Elias; and others, Jeremiah, or one of the Prophets. Jesus saith to them: But whom do ye say that I am?” Peter, as usual, is the leader and spokesman. “Simon Peter answering, said: Thou art Christ, the Son of the living God. And Jesus answering said to him: Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but My Father who is in heaven. And I say to thee: that thou art Peter, and upon this rock I will build My Church, and the gates of hell shall not prevail against it. And I will give to thee the keys of the Kingdom of Heaven: and whatsoever thou shalt bind on earth shall be bound also in heaven; and whatsoever thou shalt loose on earth shall be loosed also heaven.”156 Here we find Peter confessing the Divinity of Christ, and in reward for that confession he is honored with the promise of the Primacy.

Our Savior, by the words “thou art Peter,” clearly alludes to the new name which He Himself had conferred upon Simon, when He received him into the number of His followers (John i. 42); and He now reveals the reason for the change of name, which was to insinuate the honor He was to confer on him, by appointing him President of the Christian Republic; just as God, in the Old Law, changed Abram's name to Abraham, when He chose him to be the father of a mighty nation.

The word Peter, in the Syro-Chaldaic tongue, which our Savior spoke, means a rock. The sentence runs thus in that language: “Thou art a rock, and on this rock I will build My Church.” Indeed, all respectable Protestant commentators have now abandoned, and even ridicule, the absurdity [pg 100] of applying the word rock to anyone but to Peter; as the sentence can bear no other construction, unless our Lord's good grammar and common sense are called in question.

Jesus, our Lord, founded but one Church, which He was pleased to build on Peter. Therefore, any church that does not recognize Peter as its foundation stone is not the Church of Christ, and therefore cannot stand, for it is not the work of God. This is plain. Would to God that all would see it aright and with eyes free from prejudice.

He continues: “And I will give to thee the keys of the Kingdom of Heaven,” etc. In ancient times, and particularly among the Hebrew people, keys were an emblem of jurisdiction. To affirm that a man had received the keys of a city was equivalent to the assertion that he had been appointed its governor. In the Book of Revelation our Savior says that He has “the keys of death and of hell,”157 which means that He is endowed with power over death and hell. In fact, even to this day does not the presentation of keys convey among ourselves the idea of authority? If the proprietor of a house, on leaving it for the summer, says to any friend: “Here are the keys of my house,” would not this simple declaration, without a word of explanation, convey the idea, “I give you full control of my house; you may admit or exclude whom you please; you represent me in my absence?” Let us now apply this interpretation to our Redeemer's words. When He says to Peter: “I will give to thee the keys,” etc., He evidently means: I will give the supreme authority over My Church, which is the citadel of faith, My earthly Jerusalem. Thou and thy successors shall be My visible representatives to the [pg 101] end of time. And be it remembered that to Peter alone, and to no other Apostle, were these solemn words addressed.

Fulfillment of the Promise. The promise which our Redeemer made of creating Peter the supreme ruler of His Church is fulfilled in the following passage: “Jesus saith to Simon Peter: Simon, son of John, lovest thou Me more than these? He saith to Him: Yea, Lord, Thou knowest that I love Thee. He saith to him: Feed My lambs. He saith to him again: Simon, son of John, lovest thou Me? He saith to Him: Yea, Lord, Thou knowest that I love Thee. He saith to him: Feed My lambs. He saith to him the third time: Simon, son of John, lovest thou Me? Peter was grieved because He had said to him the third time: Lovest thou Me? And he said to Him: Lord, Thou knowest all things. Thou knowest that I love Thee. He said to him: Feed My sheep.”158

These words were addressed by our Lord to Peter after His resurrection. The whole sheep-fold of Christ is confided to him, without any exception or limitation. Peter has jurisdiction not only over the lambs—the weak and tender portion of the flock—by which are understood the faithful; but also over the sheep, i.e., the Pastors themselves, who hold the same relations to their congregations that the sheep hold to the lambs, because they bring forth unto Jesus Christ, and nourish the spiritual lambs of the fold. To other Pastors a certain portion of the flock is assigned; to Peter the entire fold; for, never did Jesus say to any other Apostle or Bishop what He said to Peter: Feed My whole flock.

Candid reader, do you not profess to be a member of Christ's flock? Yes, you answer. Do you [pg 102] take your spiritual food from Peter and his successor, and do you hear the voice of Peter, or have you wandered into the fold of strangers who spurn Peter's voice? Ponder well this momentous question. For if Peter is authorized to feed the lambs of Christ's flock, the lambs should hear Peter's voice.

Exercise of the Primacy. In the Acts of the Apostles, which contain almost the only Scripture narrative that exists of the Apostles subsequent to our Lord's ascension, St. Peter appears before us, like Saul among the tribes, standing head and shoulders over his brethren by the prominent part he takes in every ministerial duty.

The first twelve chapters of the Acts are devoted to Peter and to some of the other Apostles, the remaining chapters being chiefly occupied with the labors of the Apostles of the Gentiles. In that brief historical fragment, as well as in the Gospels, the name of Peter is everywhere pre-eminent.

Peter's name always stands first in the list of the Apostles, while Judas Iscariot is invariably mentioned last.159 Peter is even called by St. Matthew the first Apostle. Now Peter was first neither in age nor in priority of election, his elder brother Andrew having been chosen before him. The meaning, therefore, of the expression must be that Peter was first not only in rank and honor, but also in authority.

Peter is the first Apostle who performed a miracle.160 He is the first to address the Jews in Jerusalem while his Apostolic brethren stand respectfully around him, upon which occasion he converts three thousand souls.161

Peter is the first to make converts from the Gentile world in the persons of Cornelius and his friends.162

When there is question of electing a successor to Judas Peter alone speaks. He points out to the Apostles and disciples the duty of choosing another to succeed the traitor. The Apostles silently acquiesce in the instructions of their leader.163

In the Apostolic Council of Jerusalem Peter is the first whose sentiments are recorded. Before his discourse “there was much disputing.” But when he had ceased to speak “all the multitude held their peace.”164

St. James and the other Apostles concur in the sentiments of Peter without a single dissenting voice.

St. James is cast into prison by Herod and afterward beheaded. He was one of the three most favored Apostles. He was the cousin of our Lord and brother of St. John. He was most dear to the faithful. Yet no extraordinary efforts are made by the faithful to rescue him from death.

Peter is imprisoned about the same time. The whole Church is aroused. Prayers for his deliverance ascend to heaven, not only from Jerusalem but also from every Christian family in the land.165

The army of the Lord can afford to lose a chieftain in the person of James, but it cannot yet spare the commander-in-chief. The enemies of the Church had hoped that the destruction of the chief shepherd would involve the dispersion of the whole flock; therefore they redoubled their fury against the Prince of the Apostles, just as her modern enemies concentrate their shafts against [pg 104] the Pope, his successor. Does not this incident eloquently proclaim Peter's superior authority? In fact Peter figures so conspicuously in every page that his Primacy is not only admissible, but is forced on the judgment of the impartial reader.

What are the principal objections advanced against the Primacy of Peter? They are chiefly, I may say exclusively, confined to the three following: First—That our Lord rebuked Peter. Second—That St. Paul criticised his conduct on a point not affecting doctrine, but discipline. The Apostle of the Gentiles blames St. Peter because he withdrew for a time from the society of the Gentile converts, for fear of scandalizing the newly-converted Jews.166 Third—That the supremacy of Peter conflicts with the supreme dominion of Christ.

For my part I cannot see how these objections can invalidate the claims of Peter. Was not Jesus Peter's superior? May not a superior rebuke his servant without infringing on the servant's prerogatives?

And why could not St. Paul censure the conduct of St. Peter without questioning that superior's authority? It is not a very uncommon thing for ecclesiastics occupying an inferior position in the Church to admonish even the Pope. St. Bernard, though only a monk, wrote a work in which, with Apostolic freedom, he administers counsel to Pope Eugenius III., and cautions him against the dangers to which his eminent position exposes him. Yet no man had more reverence for any Pope than Bernard had for this great Pontiff. Cannot our Governor animadvert upon the President's conduct without impairing the President's jurisdiction?

Nay, from this very circumstance, I draw a confirming evidence of Peter's supremacy. St. Paul mentions it as a fact worthy of record that he actually withstood Peter to his face. Do you think it would be worth recording if Paul had rebuked James or John or Barnabas? By no means. If one brother rebukes another, the matter excites no special attention. But if a son rebukes his father, or if a Priest rebukes his Bishop to his face, we understand why he would consider it a fact worth relating. Hence, when St. Paul goes to the trouble of telling us that he took exception to Peter's conduct, he mentions it as an extraordinary exercise of Apostolic freedom, and leaves on our mind the obvious inference that Peter was his superior.

In the very same Epistle to the Galatians St. Paul plainly insinuates St. Peter's superior rank. “I went,” he says, “to Jerusalem to see Peter, and I tarried with him fifteen days.”167 Saints Chrysostom and Ambrose tell us that this was not an idle visit of ceremony, but that the object of St. Paul in making the journey was to testify his respect and honor for the chief of the Apostles. St. Jerome observes in a humorous vein that “Paul went not to behold Peter's eyes, his cheeks or his countenance, whether he was thin or stout, with nose straight or twisted, covered with hair or bald, not to observe the outward man, but to show honor to the first Apostle.”

There are others who pretend, in spite of our Lord's declaration to the contrary, that loyalty to Peter is disloyalty to Christ, and that, by acknowledging Peter as the rock on which the Church is built, we set our Savior aside. So far from this being the case, we acknowledge Jesus [pg 106] Christ as the “chief cornerstone,” as well as the Divine Architect of the building.

The true test of loyalty to Jesus is not only to worship Him, but to venerate even the representatives whom He has chosen. Will anyone pretend to say that my obedience to the Governor's appointee is a mark of disrespect to the Governor himself? I think our State Executive would have little faith in the allegiance of any citizen who would say to him: “Governor, I honor you personally, but your official's order I shall disregard.”

St. Peter is called the first Bishop of Rome because he transferred his see from Antioch to Rome, where he suffered martyrdom with St. Paul.

We are not surprised that modern skepticism, which rejects the Divinity of Christ and denies even the existence of God, should call in question the fact that St. Peter lived and died in Rome.

The reason commonly alleged for disputing this well-attested event is that the Acts of the Apostles make no mention of Peter's labors and martyrdom in Rome. For the same reason we might deny that St. Paul was beheaded in Rome; that St. John died in Ephesus, and that St. Andrew was crucified. The Scripture is silent regarding these historical records, and yet they are denied by no one.

The intrinsic evidence of St. Peter's first Epistle, the testimony of his immediate successors in the ministry, as well as the avowal of eminent Protestant commentators, all concur in fixing the See of Peter in Rome.

“Babylon,” from which Peter addresses his first Epistle, is understood by learned annotators, Protestant and Catholic, to refer to Rome—the word Babylon being symbolical of the corruption then prevailing in the city of the Cæsars.

Clement, the fourth Bishop of Rome, who is mentioned in terms of praise by St. Paul; St. Ignatius, Bishop of Antioch, who died in 105; Irenæus, Origen, St. Jerome, Eusebius, the great historian, and other eminent writers testify to St. Peter's residence in Rome, while no ancient ecclesiastical writer has ever contradicted the statement.

John Calvin, a witness above suspicion; Cave, an able Anglican critic; Grotius and other distinguished Protestant writers, do not hesitate to re-echo the unanimous voice of Catholic tradition.

Indeed, no historical fact will escape the shafts of incredulity, if St. Peter's residence and glorious martyrdom in Rome are called in question.

Chapter X.

The Supremacy Of The Popes.

The Church did not die with Peter. It was destined to continue till the end of time; consequently, whatever official prerogatives were conferred on Peter were not to cease at his death, but were to be handed down to his successors from generation to generation. The Church is in all ages as much in need of a Supreme Ruler as it was in the days of the Apostles. Nay, more; as the Church is now more widely diffused than it was then, and is ruled by frailer men, it is more than ever in need of a central power to preserve its unity of faith and uniformity of discipline.

Whatever privileges, therefore, were conferred on Peter which may be considered essential to the government of the Church are inherited by the Bishops of Rome, as successors of the Prince of the Apostles; just as the constitutional powers given to George Washington have devolved on the present incumbent of the Presidential chair.

Peter, it is true, besides the prerogatives inherent in his office, possessed also the gift of inspiration and the power of working miracles. These two latter gifts are not claimed by the Pope, as they were personal to Peter and by no means essential to the government of the Church. God acts toward His Church as we deal with a tender sapling. When we first plant it we water it and [pg 109] soften the clay about its roots. But when it takes deep root we leave it to the care of Nature's laws. In like manner, when Christ first planted His Church He nourished its infancy by miraculous agency; but when it grew to be a tree of fair proportions He left it to be governed by the general laws of His Providence.

From what I have said you can easily infer that the arguments in favor of Peter's Primacy have equal weight in demonstrating the supremacy of the Popes.

As the present question, however, is a subject of vast importance, I shall endeavor to show, from incontestable historical evidence, that the Popes have always, from the days of the Apostles, continued to exercise supreme jurisdiction not only in the Western Church till the Reformation, but also throughout the Eastern Church till the great schism of the ninth century.

First—Take the question of appeals. An appeal is never made from a superior to an inferior court, nor even from one court to another of co-ordinate jurisdiction. We do not appeal from Washington to Richmond, but from Richmond to Washington. Now, if we find the See of Rome from the foundation of Christianity entertaining and deciding cases of appeal from the Oriental churches; if we find that her decision was final and irrevocable, we must conclude that the supremacy of Rome over all the churches is an undeniable fact.

Let me give you a few illustrations:

To begin with Pope St. Clement, who was the third successor of St. Peter, and who is laudably mentioned by St. Paul in one of his Epistles. Some dissension and scandal having occurred in the church of Corinth, the matter is brought to the notice of Pope Clement. He at once exercises his [pg 110] supreme authority by writing letters of remonstrance and admonition to the Corinthians. And so great was the reverence entertained for these Epistles by the faithful of Corinth that, for a century later, it was customary to have them publicly read in their churches. Why did the Corinthians appeal to Rome, far away in the West, and not to Ephesus, so near home in the East, where the Apostle St. John still lived? Evidently because the jurisdiction of Ephesus was local, while that of Rome was universal.

About the year 190 the question regarding the proper day for celebrating Easter was agitated in the East, and referred to Pope St. Victor I. The Eastern Church generally celebrated Easter on the day on which the Jews kept the Passover, while in the West it was observed then, as it is now, on the first Sunday after the full moon of the vernal equinox. St. Victor directs the Eastern churches, for the sake of uniformity, to conform to the practice of the West, and his instructions are universally followed.

St. Cyprian, Bishop of Carthage, was martyred in 258.

From his appeals to Pope St. Cornelius and to Pope St. Stephen, especially on the subject of baptism, from his writings and correspondence, as well as from the whole tenor of his administration, it is quite evident that Cyprian, as well as the African Episcopate, upheld the supremacy of the Bishop of Rome.

Dionysius, Bishop of Rome, about the middle of the third century, having heard that the Patriarch of Alexandria erred on some points of faith, demands an explanation of the suspected Prelate, who, in obedience to his superior, promptly vindicates his own orthodoxy.

St. Athanasius, the great patriarch of Alexandria, appeals in the fourth century to Pope Julius I. from an unjust decision rendered against him by the Oriental Bishops, and the Pope168 reverses the sentence of the Eastern Council.

St. Basil, Archbishop of Cæsarea, in the same century has recourse in his afflictions to the protection of Pope Damasus.

St. John Chrysostom, Patriarch of Constantinople, appeals in the beginning of the fifth century to Pope Innocent I. for a redress of grievances inflicted on him by several Eastern Prelates, and by the Empress Eudoxia of Constantinople.

St. Cyril appeals to Pope Celestine against Nestorius; Nestorius, also, appeals to the same Pontiff, who takes the side of Cyril.

In a Synod held in 444, St. Hilary, Archbishop of Arles, in Gaul, deposed Celidonius, Bishop of Besancon, on the ground of an alleged canonical impediment to his consecration. The Bishop appealed to the Holy See, and both he and the Metropolitan personally repaired to Rome, to submit their cause to the judgment of Pope Leo the Great. After a careful investigation, the Pontiff declared the sentence of the Synod invalid, revoked the censure, and restored the deposed Prelate to his See.

The same Pontiff also rebuked Hilary for having irregularly deposed Projectus from his See.

The judicial authority of the Pope is emphasized from the circumstance that Hilary was not an arrogant or a rebellious churchman, but an edifying and a zealous Prelate. He is revered by the whole Church as a canonized Saint, and after his death, Leo refers to him as Hilary of happy memory.

Theodoret, the illustrious historian and Bishop of Cyrrhus, is condemned by the pseudo-council of Ephesus in 449, and appeals to Pope Leo in the following touching language: “I await the decision of your Apostolic See, and I supplicate your Holiness to succor me, who invoke your righteous and just tribunal; and to order me to hasten to you, and to explain to you my teaching, which follows the steps of the Apostles.... I beseech you not to scorn my application. Do not slight my gray hairs.... Above all, I entreat you to teach me whether to put up with this unjust deposition or not; for I await your sentence. If you bid me rest in what has been determined against me, I will rest, and will trouble no man more. I will look for the righteous judgment of our God and Savior. To me, as Almighty God is my Judge, honor and glory are no object, but only the scandal that has been caused; for many of the simpler sort, especially those whom I have rescued from diverse heresies, considering the See which has condemned me, suspect that perhaps I really am a heretic, being incapable themselves of distinguishing accuracy of doctrine.”169 Leo declared the deposition invalid and Theodoret was restored to his See.

John, Abbot of Constantinople, appeals from the decision of the Patriarch of that city to Pope St. Gregory I., who reverses the sentence of the Patriarch.

In 859 Photius addressed a letter to Pope Nicholas I., asking the Pontiff to confirm his election to the Patriarchate of Constantinople. In consequence of the Pope's conscientious refusal Photius broke off from the communion of the Catholic Church and became the author of the Greek schism.

Here are a few examples taken at random from Church History. We see Prelates most eminent for their sanctity and learning occupying the highest position in the Eastern Church, and consequently far removed from the local influences of Rome, appealing in every period of the early Church from the decisions of their own Bishops and their Councils to the supreme arbitration of the Holy See. If this does not constitute superior jurisdiction, I have yet to learn what superior authority means.

Second—Christians of every denomination admit the orthodoxy of the Fathers of the first five centuries of the Church. No one has ever called in question the faith of such men as Basil, Chrysostom, Cyprian, Augustine, Jerome, Ambrose and Leo. They were the acknowledged guardians of pure doctrine, and the living representatives “of the faith once delivered to the Saints.” They were to the Church in their generation what Peter and Paul and James were to the Church in its infancy. We instinctively consult them about the faith of those times; for, to whom shall we go for the Words of eternal life, if not to them?

Now, the Fathers of the Church, with one voice, pay homage to the Bishops of Rome as their superiors. The limited space I have allowed myself in this little volume will not permit me to give any extracts from their writings. The reader who may be unacquainted with the original language of the Fathers, or who has not their writings at hand, is referred to a work entitled, “Faith of Catholics,” where he will find, in an English translation, copious extracts from their writings vindicating the Primacy of the Popes.

Third—Ecumenical Councils afford another eloquent vindication of Papal supremacy. An Ecumenical [pg 114] or General Council is an assemblage of Prelates representing the whole Catholic Church. A General Council is to the Church what the Executive and Legislative bodies in Washington are to the United States.

Up to the present time nineteen Ecumenical Councils have been convened, including the Council of the Vatican. The last eleven were held in the West, and the first eight in the East. I shall pass over the Western Councils, as no one denies that they were subject to the authority of the Pope.

I shall speak briefly of the important influence which the Holy See exercised in the eight Oriental Councils.

The first General Council was held in Nicæa, in 325; the second, in Constantinople, 381; the third, in Ephesus, in 431; the fourth, in Chalcedon, in 451; the fifth, in Constantinople, in 553; the sixth in the same city, in 680; the seventh, in Nicæa, in 787, and the eighth, in Constantinople, in 869.

The Bishops of Rome convoked these assemblages, or at least consented to their convocation; they presided by their legates over all of them, except the first and second Councils of Constantinople, and they confirmed all these eight by their authority. Before becoming a law the Acts of the Councils required the Pope's signature, just as our Congressional proceedings require the President's signature before they acquire the force of law.

Is not this a striking illustration of the Primacy? The Pope convenes, rules and sanctions the Synods, not by courtesy, but by right. A dignitary who calls an assembly together, who presides over its deliberations, whose signature is essential [pg 115] for confirming its Acts has surely a higher authority than the other members.

Fourth—I shall refer to one more historical point in support of the Pope's jurisdiction over the whole Church. It is a most remarkable fact that every nation hitherto converted from Paganism to Christianity since the days of the Apostles, has received the light of faith from missionaries who were either especially commissioned by the See of Rome, or sent by Bishops in open communion with that See. This historical fact admits of no exception. Let me particularize.

Ireland's Apostle is St. Patrick. Who commissioned him? Pope St. Celestine, in the fifth century.

St. Palladius is the Apostle of Scotland. Who sent him? The same Pontiff, Celestine.

The Anglo-Saxons received the faith from St. Augustine, a Benedictine monk, as all historians, Catholic and non-Catholic, testify. Who empowered Augustine to preach? Pope Gregory I., at the end of the sixth century.

St. Remigius established the faith in France, at the close of the fifth century. He was in active communion with the See of Peter.

Flanders received the Gospel in the seventh century from St. Eligius, who acknowledged the supremacy of the reigning Pope.

Germany and Bavaria venerate as their Apostle St. Boniface, who is popularly known in his native England by his baptismal name of Winfrid. He was commissioned by Pope Gregory II., in the beginning of the eighth century, and was consecrated Bishop by the same Pontiff.

In the ninth century two saintly brothers, Cyril and Methodius, evangelized Russia, Sclavonia, Moravia and other parts of Northern Europe. [pg 116] They recognized the supreme authority of Pope Nicholas I. and of his successors, Adrian II. and John VIII.

In the eleventh century Norway was converted by missionaries introduced from England by the Norwegian King, St. Olave.

The conversion of Sweden was consummated in the same century by the British Apostles Saints Ulfrid and Eskill. Both of these nations immediately after their conversion commenced to pay Romescot, or a small annual tribute to the Holy See—a clear evidence that they were in communion with the Chair of Peter.170

All the other nations of Europe, having been converted before the Reformation, received likewise the light of faith from Roman Catholic Missionaries, because Europe then recognized only one Christian Chief.

Passing from Europe to Asia and America, it is undeniable that St. Francis Xavier and the other Evangelists who, in the sixteenth century, extended the Kingdom of Jesus Christ through India and Japan, were in communion with the Holy See; and that those Apostles who, in the sixteenth and seventeenth centuries, converted the aboriginal tribes of South America and Mexico received their commission from the Chair of Peter.

But you will say: The people of the United States profess to be a Christian nation. Do you also claim them? Most certainly; for, even those American Christians who are unhappily severed from the Catholic Church are primarily indebted for their knowledge of the Gospel to missionaries in communion with the Holy See.

The white races of North America are descended from England, Ireland, Scotland and the nations [pg 117] of Continental Europe. Those European nations having been converted by missionaries in subjection to the Holy See, it follows that, from whatever part of Europe you are descended, whatever may be your particular creed, you are indebted to the Church of Rome for your knowledge of Christianity.

Do not these facts demonstrate the Primacy of the Pope? The Apostles of Europe and of other countries received their authority from Rome. Is not the power that sends an ambassador greater than he who is sent?

Thus we see that the name of the Pope is indelibly marked on every page of ecclesiastical history. The Sovereign Pontiff ever stands before us as commander-in-chief in the grand army of the Church. Do the bishops of the East feel themselves aggrieved at home by their Patriarchs or civil Rulers? They look for redress to Rome, as to the star of their hope. Are the Fathers and Doctors of the early Church consulted? With one voice they all pay homage to the Bishop of Rome as to their spiritual Prince. Is an Ecumenical Council to be convened in the East or West? The Pope is its leading spirit. Are new nations to be converted to the faith? There is the Holy Father clothing the missionaries with authority, and giving his blessing to the work. Are new errors to be condemned in any part of the globe? All eyes turn toward the oracle of Rome to await his anathema, and his solemn judgment reverberates throughout the length and breath of the Christian world.

You might as well shut out the light of day and the air of heaven from your daily walks as exclude the Pope from his legitimate sphere in the hierarchy of the Church. The history of the [pg 118] United States with the Presidents left out would be more intelligible than the history of the Church to the exclusion of the Vicar of Christ. How, I ask, could such authority endure so long if it were a usurpation?

But you will tell me: “The supremacy of the Pope has been disputed in many ages.” So has the authority of God been called in question—nay, His very existence has been denied; for, “the fool hath said in his heart there is no God.”171 Does this denial destroy the existence and dominion of God? Has not parental authority been impugned from the beginning? But by whom? By unruly children. Was David no longer king because Absalom said so?

It is thus also with the Popes. Their parental sway has been opposed only by their undutiful sons who grew impatient of the Gospel yoke. Photius, the leader of the Greek schism, was an obedient son of the Pope until Nicholas refused to recognize his usurped authority. Henry VIII. was a stout defender of the Pope's supremacy until Clement VII. refused to legalize his adultery. Luther professed a most abject submission to the Pope till Leo X. condemned him.

You cannot, my dear reader, be a loyal citizen of the United States while you deny the constitutional authority of the President. You have seen that the Bishop of Rome is appointed not by man, but by Jesus Christ, President of the Christian commonwealth. You cannot, therefore, be a true citizen of the Republic of the Church so long as you spurn the legitimate supremacy of its Divinely constituted Chief. “He that is not with Me is against Me,” says our Lord, “and he that gathereth not with Me scattereth.” How can you [pg 119] be with Christ if you are against His Vicar?

The great evil of our times is the unhappy division existing among the professors of Christianity, and from thousands of hearts a yearning cry goes forth for unity of faith and union of churches.

It was, no doubt, with this laudable view that the Evangelical Alliance assembled in New York in the fall of 1873. The representatives of the different religious communions hoped to effect a reunion. But they signally and lamentably failed. Indeed, the only result which followed from the alliance was the creation of a new sect under the auspices of Dr. Cummins. That reverend gentleman, with the characteristic modesty of all religious reformers, was determined to have a hand in improving the work of Jesus Christ; and, like the other reformers, he said, with those who built the tower of Babel: “Let us make our name famous before”172 our dust is scattered to the wind.

The Alliance failed, because its members had no common platform to stand on. There was no voice in that assembly that could say with authority: “Thus saith the Lord.”

I heartily join in this prayer for Christian unity, and gladly would surrender my life for such a consummation. But I tell you that Jesus Christ has pointed out the only means by which this unity can be maintained, viz: the recognition of Peter and his successors as the Head of the Church. Build upon this foundation and you will not erect a tower of Babel, nor build upon sand. If all Christian sects were united with the centre of unity, then the scattered hosts of Christendom would form an army which atheism and infidelity could not long withstand. Then, indeed, all could exclaim with Balaam: “How beautiful are thy [pg 120] tabernacles, O Jacob, and thy tents, O Israel!”173

Let us pray that the day may be hastened when religious dissensions will cease; when all Christians will advance with united front, under one common leader, to plant the cross in every region and win new kingdoms to Jesus Christ.

Chapter XI.

Infallibility Of The Popes.

As the doctrine of Papal Infallibility is strangely misapprehended by our separated brethren, because it is grievously misrepresented by those who profess to be enlightened ministers of the Gospel, I shall begin by stating what Infallibility does not mean, and shall then explain what it really is.

First—The infallibility of the Popes does not signify that they are inspired. The Apostles were endowed with the gift of inspiration, and we accept their writings as the revealed Word of God.

No Catholic, on the contrary, claims that the Pope is inspired or endowed with Divine revelation properly so called.

“For the Holy Spirit was not promised to the successors of Peter in order that they might spread abroad new doctrine which He reveals, but that, under His assistance, they might guard inviolably, and with fidelity explain, the revelation or deposit of faith handed down by the Apostles.”174

Second—Infallibility does not mean that the Pope is impeccable or specially exempt from liability to sin. The Popes have been, indeed, with few exceptions, men of virtuous lives. Many of them are honored as martyrs. Seventy-nine out [pg 122] of the two hundred and fifty-nine that sat on the chair of Peter are invoked upon our altars as saints eminent for their holiness.

The avowed enemies of the Church charge only five or six Popes with immorality. Thus, even admitting the truth of the accusations brought against them, we have forty-three virtuous to one bad Pope, while there was a Judas Iscariot among the twelve Apostles.

But although a vast majority of the Sovereign Pontiffs should have been so unfortunate as to lead vicious lives, this circumstance would not of itself impair the validity of their prerogatives, which are given not for the preservation of their morals, but for the guidance of their judgment; for, there was a Balaam among the Prophets, and a Caiphas among the High Priests of the Old Law.

The present illustrious Pontiff is a man of no ordinary sanctity. He has already filled the highest position in the Church for upwards of thirty years, “a spectacle to the world, to angels and to men,” and no man can point out a stain upon his moral character.

And yet Pius IX., like his predecessors, confesses his sins every week. Each morning, at the beginning of Mass, he says at the foot of the altar, “I confess to Almighty God, and to His Saints, that I have sinned exceedingly in thought, word and deed.” And at the Offertory of the Mass he says: “Receive, O Holy Father, almighty, everlasting God, this oblation which I, Thy unworthy servant, offer for my innumerable sins, offences and negligences.”

With these facts before their eyes, I cannot comprehend how ministers of the Gospel betray so much ignorance, or are guilty of so much malice, [pg 123] as to proclaim from their pulpits, which ought to be consecrated to truth, that Infallibility means exemption from sin. I do not see how they can benefit their cause by so flagrant perversions of truth.

Third—Bear in mind, also, that this Divine assistance is guaranteed to the Pope not in his capacity as private teacher, but only in his official capacity, when he judges of faith and morals as Head of the Church. If a Pope, for instance, like Benedict XIV. were to write a treatise on Canon Law his book would be as much open to criticism as that of any Doctor of the Church.

Fourth—Finally, the inerrability of the Popes, being restricted to questions of faith and morals, does not extend to the natural sciences, such as astronomy or geology, unless where error is presented under the false name of science, and arrays itself against revealed truth.175 It does not, therefore, concern itself about the nature and motions of the planets. Nor does it regard purely political questions, such as the form of government a nation ought to adopt, or for what candidates we ought to vote.

The Pope's Infallibility, therefore, does not in any way trespass on civil authority; for the Pope's jurisdiction belongs to spiritual matters, while the duty of the State is to provide for the temporal welfare of its subjects.

What, then, is the real doctrine of Infallibility? It simply means that the Pope, as successor of St. Peter, Prince of the Apostles, by virtue of the promises of Jesus Christ, is preserved from error of judgment when he promulgates to the Church a decision on faith or morals.

The Pope, therefore, be it known, is not the [pg 124] maker of the Divine law; he is only its expounder. He is not the author of revelation, but only its interpreter. All revelation came from God alone through His inspired ministers, and it was complete in the beginning of the Church. The Holy Father has no more authority than you or I to break one iota of the Scripture, and he is equally with us the servant of the Divine law.

In a word, the Sovereign Pontiff is to the Church, though in a more eminent degree, what the Supreme Court is to the United States. We have an instrument called the Constitution of the United States, which is the charter of our civil rights and liberties. If a controversy arise regarding a constitutional clause, the question is referred in the last resort, to the Supreme Court at Washington. The Chief Justice, with his associate judges, examines into the case and then pronounces judgment upon it; and this decision is final, irrevocable and practically infallible.

If there were no such court to settle constitutional questions, the Constitution itself would soon become a dead letter. Every litigant would conscientiously decide the dispute in his own favor and anarchy, separation and civil war would soon follow. But by means of this Supreme Court disputes are ended, and the political union of the States is perpetuated. There would have been no civil war in 1861 had our domestic quarrel been submitted to the legitimate action of our highest court of judicature, instead of being left to the arbitrament of the sword.

The revealed Word of God is the constitution of the Church. This is the Magna Charta of our Christian liberties. The Pope is the official guardian [pg 125] of our religious constitution, as the Chief Justice is the guardian of our civil constitution.

When a dispute arises in the Church regarding the sense of Scripture the subject is referred to the Pope for final adjudication. The Sovereign Pontiff, before deciding the case, gathers around him his venerable colleagues, the Cardinals of the Church; or he calls a council of his associate judges of faith, the Bishops of Christendom; or he has recourse to other lights which the Holy Ghost may suggest to him. Then, after mature and prayerful deliberation, he pronounces judgment and his sentence is final, irrevocable and infallible.

If the Catholic Church were not fortified by this Divinely-established supreme tribunal, she would be broken up, like the sects around her, into a thousand fragments and religious anarchy would soon follow. But by means of this infallible court her marvellous unity is preserved throughout the world. This doctrine is the keystone in the arch of Catholic faith, and, far from arousing opposition, it ought to command the unqualified admiration of every reflecting mind.

These explanations being premised, let us now briefly consider the grounds of the doctrine itself.

The following passages of the Gospel, spoken at different times, were addressed exclusively to Peter: “Thou art Peter; and on this rock I will build My Church, and the gates of hell shall not prevail against it.”176 “I, the Supreme Architect of the universe,” says our Savior, “will establish a Church which is to last till the end of time. I will lay the foundation of this Church so deep and strong on the rock of truth that the winds and storms of error shall not prevail against it. Thou, O Peter, shalt be the foundation of this [pg 126] Church. It shall never fall, because thou shalt never be shaken; and thou shalt never be shaken, because thou shalt rest on Me, the rock of truth.” The Church, of which Peter is the foundation, is declared to be impregnable—that is, proof against error. How can you suppose an immovable edifice built on a tottering foundation? For it is not the building that sustains the foundation, but it is the foundation that supports the building.

“And I will give to thee the keys of the Kingdom of Heaven.”177 Thou shalt hold the keys of truth with which to open to the faithful the treasures of heavenly science. “Whatsoever thou shalt bind on earth shall be bound also in Heaven.”178 The judgment which thou shalt pronounce on earth I will ratify in heaven. Surely the God of Truth is incapable of sanctioning an untruthful judgment.

“Behold, Satan hath desired to have you (My Apostles), that he may sift you as wheat. But I have prayed for thee (Peter) that thy faith fail not; and thou, being once converted, confirm thy brethren.”179 It is worthy of note that Jesus prays only for Peter. And why for Peter in particular? Because on his shoulders was to rest the burden of the Church. Our Lord prays for two things: First—That the faith of Peter and of his successors might not fail. Second—That Peter would confirm his brethren in the faith, “in order,” as St. Leo says, “that the strength given by Christ to Peter should descend on the Apostles.”

We know that the prayer of Jesus is always heard. Therefore the faith of Peter will always be firm. He was destined to be the oracle which all were to consult. Hence we always find him the [pg 127] prominent figure among the Apostles, the first to speak, the first to act on every occasion. He was to be the guiding star that was to lead the rest of the faithful in the path of truth. He was to be in the hierarchy of the Church what the sun is in the planetary system—the centre around which all would revolve. And is it not a beautiful spectacle, in harmony with our ideas of God's providence, to behold in His Church a counterpart of the starry system above us? There every planet moves in obedience to a uniform law, all are regulated by one great luminary. So, in the spiritual order, we see every member of the Church governed by one law, controlled by one voice, and that voice subject to God.

“Feed My lambs; feed My sheep.”180 Peter is appointed by our Lord the universal shepherd of His flock—of the sheep and of the lambs—that is, shepherd of the Bishops and Priests as well as of the people. The Bishops are shepherds, in reference to their flocks; they are sheep, in reference to the Pope, who is the shepherd of shepherds. The Pope, as shepherd, must feed the flock not with the poison of error, but with the healthy food of sound doctrine; for he is not a shepherd, but a hireling, who administers pernicious food to his flock.

Among the General Councils of the Church already held I shall mention only three, as the acts of these Councils are amply sufficient to vindicate the unerring character of the See of Rome and the Roman Pontiffs. I wish also to call your attention to three facts: First—That none of these Councils were held in Rome; Second—That one of them assembled in the East, viz: in Constantinople; and, Third—That in every one of [pg 128] them the Oriental and the Western Bishops met for the purpose of reunion.

The Eighth General Council, held in Constantinople in 869, contains the following solemn profession of faith: “Salvation primarily depends upon guarding the rule of right faith. And since we cannot pass over the words of our Lord Jesus Christ, who says, ‘Thou art Peter, and on this rock I will build My Church,’ what was said is confirmed by facts, because in the Apostolic See the Catholic religion has always been preserved immaculate, and holy doctrine has been proclaimed. Not wishing, then, to be separated from this faith and doctrine, we hope to merit to be in the one communion which the Apostolic See preaches, in which See is the full and true solidity of the Christian religion.”

This Council clearly declares that immaculate doctrine has always been preserved and preached in the Roman See. But how could this be said of her, if the Roman See ever fell into error, and how could that See be preserved from error, if the Roman Pontiffs presiding over it ever erred in faith?

In the Second General Council of Lyons (1274), the Greek Bishops made the following profession of faith: “The holy Roman Church possesses full primacy and principality over the universal Catholic Church, which primacy, with the plenitude of power, she truly and humbly acknowledges to have received from our Lord Himself, in the person of Blessed Peter, Prince or Head of the Apostles, whose successor the Roman Pontiff is; and as the Roman See, above all others, is bound to defend the truth of faith, so, also, if any questions on faith arise, they ought to be defined by her judgment.”

Here the Council of Lyons avows that the Roman Pontiffs have the power to determine definitely, and without appeal, any questions of faith which may arise in the Church; in other words, the Council acknowledges them to be the supreme and infallible arbiters of faith.

“We define,” says the Council of Florence (1439), at which also were present the Bishops of the Greek and the Latin Church, “we define that the Roman Pontiff is the successor of the Blessed Peter, Prince of the Apostles, and the true Vicar of Christ, the Head of the whole Church, the Father and Doctor of all Christians, and we declare that to him, in the person of Blessed Peter, was given, by Jesus Christ our Savior, full power to feed, rule and govern the universal Church.”

The Pope is here called the true Vicar or representative of Christ in this lower kingdom of His Church militant—that is, the Pope is the organ of our Savior, and speaks His sentiments in faith and morals. But if the Pope erred in faith and morals he would no longer be Christ's Vicar and true representative. Our minister in England, for instance, would not truly represent our Government if he was not the organ of its sentiments. The Roman Pontiff is called the Head of the whole Church—that is, the visible Head. Now the Church, which is the Body of Christ, is infallible. It is, as St. Paul says, “without spot or wrinkle, or any such thing.” But how can you suppose an infallible body with a fallible head? How can an erring head conduct a body in the unerring ways of truth and justice?

He is declared by the same Council to be the Father and Doctor of all Christians. How can you expect an unerring family under an erring [pg 130] Father? The Pope is called the universal teacher or doctor. Teacher of what? Of truth, not of error. Error is to the mind what poison is to the body. You do not call poison food; neither can you call error doctrine. The Pope, as universal teacher, must always give to the faithful not the poisonous food of error, but the sound aliment of pure doctrine.

In fine, the Pope is also styled the Chief Pilot of the Church. It was not without a mysterious significance that our Lord entered Peter's bark instead of that of any of the other Apostles. This bark, our Lord has pledged Himself, shall never sink nor depart from her true course. How can you imagine a stormproof, never-varying bark under the charge of a fallible Pilot?

But did not the Vatican Council in promulgating the definition of Papal Infallibility in 1870, create a new doctrine of revelation? And did not the Church thereby forfeit her glorious distinction of being always unchangeable in her teaching?

The Council did not create a new creed, but rather confirmed the old one. It formulated into an article of faith a truth which in every age had been accepted by the Catholic world because it had been implicitly contained in the deposit of revelation.

I may illustrate this point by referring again to our Supreme Court. When the Chief Justice, with his colleagues, decides a constitutional question, his decision, though presented in a new shape, cannot be called a new doctrine, because it is based on the letter and spirit of the Constitution.

In like manner, when the Church issues a new dogma of faith, that decree is nothing more than a new form of expressing an old doctrine, because the decision must be drawn from the revealed Word of God.

The course pursued by the Church, regarding the infallibility of the Pope was practiced by her in reference to the Divinity of Jesus Christ. Our Savior was acknowledged to be God from the beginning of the Church. Yet His Divinity was not formally defined till the Council of Nicæa in the fourth century, and it would not have been defined even then had it not been denied by Arius. And who will have the presumption to say that the belief in the Divinity of our Lord had its origin in the fourth century?

The following has always been the practice prevailing in the Church of God from the beginning of her history. Whenever Bishops or National Councils promulgated doctrines or condemned errors they always transmitted their decrees to Rome for confirmation or rejection. What Rome approved, the universal Church approved; what Rome condemned, the Church condemned.

Thus, in the third century, Pope St. Stephen reverses the decision of St. Cyprian, of Carthage, and of a council of African bishops regarding a question of baptism.

Pope St. Innocent I., in the fifth century, condemns the Pelagian heresy, in reference to which St. Augustine wrote this memorable sentence: “The acts of two councils were sent to the Apostolic See, whence an answer was returned. The question is ended. Would to God that the error also had ceased.”

In the fourteenth century Gregory XI. condemns the heresy of Wycliffe.

Pope Leo X., in the sixteenth, anathematizes Luther.

Innocent X., in the seventeenth, at the solicitation of the French Episcopate, condemns the subtle errors of the Jansenists, and in the nineteenth [pg 132] century Pius IX. promulgates the doctrine of the Immaculate Conception.

Here we find the Popes in various ages condemning heresies and proclaiming doctrines of faith; and they could not in a stronger manner assert their infallibility than by so defining doctrines of faith and condemning errors. We also behold the Church of Christendom ever saying Amen to the decisions of the Bishops of Rome. Hence it is evident that, in every age, the Church recognized the Popes as infallible teachers.

Every independent government must have a supreme tribunal regularly sitting to interpret its laws, and to decide cases of controversy likely to arise. Thus we have in Washington the Supreme Court of the United States.

Now the Catholic Church is a complete and independent organization, as complete in its spiritual sphere as the United States Government is in the temporal order. The Church has its own laws, its own autonomy and government.

The Church, therefore, like civil powers, must have a permanent and stationary supreme tribunal to interpret its laws and to determine cases of religious controversy.

What constitutes this permanent supreme court of the Church? Does it consist of the Bishops assembled in General Council? No; because this is not an ordinary but an extraordinary tribunal which meets, on an average, only once in a hundred years.

Is it composed of the Bishops scattered throughout the world? By no means, because it would be impracticable to consult all the Bishops of Christendom upon every issue that might arise in the Church. The poison of error would easily spread through the body of the Church before a decision [pg 133] could be rendered by the Prelates dispersed throughout the globe. The Pope, then, as Head of the Catholic Church, constitutes, with just reason, this supreme tribunal.

And as the office of the Church is to guide men into all truth, and to preserve them from all error, it follows that he who is appointed to watch over the constitution of the Church must be infallible, or exempt from error in his official capacity as judge of faith and morals. The prerogatives of the Pope must be commensurate with the nature of the constitution which he has to uphold. The constitution is Divine and must have a Divinely protected interpreter.

But you will tell me that infallibility is too great a prerogative to be conferred on man. I answer: Has not God, in former times, clothed His Apostles with powers far more exalted? They were endowed with the gifts of working miracles, of prophecy and inspiration; they were the mouth-piece communicating God's revelation, of which the Popes are merely the custodians. If God could make man the organ of His revealed Word, is it impossible for Him to make man its infallible guardian and interpreter? For, surely, greater is the Apostle who gives us the inspired Word than the Pope who preserves it from error.

If, indeed, our Saviour had visibly remained among us, no interpreter would be needed, since He would explain His Gospel to us; but as He withdrew His visible presence from us, it was eminently reasonable that He should designate someone to expound for us the meaning of His Word.

A Protestant Bishop, in the course of a sermon against Papal Infallibility, recently used the following language: “For my part, I have an infallible [pg 134] Bible, and this is the only infallibility that I require.” This assertion, though plausible at first sight, cannot for a moment stand the test of sound criticism.

Let us see, sir, whether an infallible Bible is sufficient for you. Either you are infallibly certain that your interpretation of the Bible is correct or you are not.

If you are infallibly certain, then you assert for yourself, and of course for every reader of the Scripture, a personal infallibility which you deny to the Pope, and which we claim only for him. You make every man his own Pope.

If you are not infallibly certain that you understand the true meaning of the whole Bible—and this is a privilege you do not claim—then, I ask, of what use to you is the objective infallibility of the Bible without an infallible interpreter?

If God, as you assert, has left no infallible interpreter of His Word, do you not virtually accuse Him of acting unreasonably? for would it not be most unreasonable in Him to have revealed His truth to man without leaving him a means of ascertaining its precise import?

Do you not reduce God's word to a bundle of contradictions, like the leaves of the Sybil, which gave forth answers suited to the wishes of every inquirer?

Of the hundred and more Christian sects now existing in this country, does not each take the Bible as its standard of authority, and does not each member draw from it a meaning different from that of his neighbor? Now, in the mind of God the Scriptures can have but one meaning. Is not this variety of interpretations the bitter fruit of your principle: “An infallible Bible is enough for me,” and does it not proclaim the absolute [pg 135] necessity of some authorized and unerring interpreter? You tell me to drink of the water of life; but of what use is this water to my parched lips, since you acknowledge that it may be poisoned in passing through the medium of your interpretation?

How satisfactory, on the contrary, and how reasonable is the Catholic teaching on this subject!

According to that system, Christ says to every Christian: Here, my child, is the Word of God, and with it I leave you an infallible interpreter, who will expound for you its hidden meaning and make clear all its difficulties.

Here are the waters of eternal life, but I have created a channel that will communicate these waters to you in all their sweetness without sediment of error.

Here is the written Constitution of My Church. But I have appointed over it a Supreme Tribunal, in the person of one “to whom I have given the keys of the Kingdom of Heaven,” who will preserve that Constitution inviolate, and will not permit it to be torn into shreds by the conflicting opinions of men. And thus my children will be one, as I and the Father are one.

Chapter XII.

Temporal Power Of The Popes.

Chapter XIII.

The Invocation Of Saints.

Christians of most denominations are accustomed to recite the following article contained in the Apostles' Creed: “I believe in the communion of Saints.” There are many, I fear, who have these words frequently on their lips, without an adequate knowledge of the precious meaning which they convey.

The true and obvious sense of the words quoted from the Creed is, that between the children of God, whether reigning in heaven or sojourning on earth, there exists an intercommunion, or spiritual communication by prayer; and, consequently, that our friends who have entered into their rest are mindful of us in their petitions to God.

In the exposition of her Creed the Catholic Church weighs her words in the scales of the sanctuary with as much precision as a banker weighs his gold. With regard to the Invocation of Saints the Church simply declares that it is “useful and salutary” to ask their prayers. There are expressions addressed to the Saints in some popular books of devotion which, to critical readers, may seem extravagant. But they are only the warm language of affection and poetry, to be regulated by our standard of faith; and notice that all the prayers of the Church end with the formula: “Through our Lord Jesus Christ,” sufficiently [pg 153] indicating her belief that Christ is the Mediator of salvation. A heart tenderly attached to the Saints will give vent to its feelings in the language of hyperbole, just as an enthusiastic lover will call his future bride his adorable queen, without any intention of worshiping her as a goddess. This reflection should be borne in mind while reading such passages.

I might easily show, by voluminous quotations from ecclesiastical writers of the first ages of the Church, how conformable to the teaching of antiquity is the Catholic practice of invoking the intercession of the Saints. But as you, dear reader, may not be disposed to attach adequate importance to the writings of the Fathers, I shall confine myself to the testimony of Holy Scripture.

You will readily admit that it is a salutary custom to ask the prayers of the blessed in heaven, provided you have no doubt that they can hear your prayers, and that they have the power and the will to assist you. Now the Scriptures amply demonstrate the knowledge, the influence and the love of the Saints in our regard.

First—It would be a great mistake to suppose that the Angels and Saints reigning with God see and hear in the same manner that we see and hear on earth, or that knowledge is communicated to them as it is communicated to us. While we are confined in the prison of the body, we see only with our eyes and hear with our ears; hence our faculties of vision and hearing are very limited. Compared with the heavenly inhabitants, we are like a man in a darksome cell through which a dim ray of light penetrates. He observes but few objects, and these very obscurely. But as soon as our soul is freed from the body, soaring heavenward like a bird released from its cage, its vision [pg 154] is at once marvelously enlarged. It requires neither eyes to see nor ears to hear, but beholds all things in God as in a mirror. “We now,” says the Apostle, “see through a glass darkly; but then face to face. Now, I know in part; but then I shall know even as I am known.”192 In our day we know what wonderful facility we have in communicating with our friends at a distance. A message to Berlin or Rome with the answer, which a century ago would require sixty days in transmission, can now be accomplished in sixty minutes.

I can hold a conversation with an acquaintance in San Francisco, three thousand miles away, and can talk to him as easily and expeditiously as if he were closeted with me here in Baltimore.

Nay more, we can distinctly recognize one another by the sound of our voice.

If a scientist had predicted such events, a hundred years past, he would be regarded as demented. And yet he would not be a visionary, but a prophet.

Let us not be unwise in measuring Divine power by our finite reason.

If such revelations are made in the natural order, what may we not expect in the supernatural world? If science gives us such rapid and easy means of corresponding with our fellow beings on foreign shores, what methods may not the God of Sciences employ to enable us to communicate with our brethren on the shores of eternity?

“There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy.”

That the spirits of the just in heaven are clearly conversant with our affairs on earth is manifest from the following passages of Holy Writ. The venerable Patriarch Jacob, when on his deathbed, [pg 155] prayed thus for his two grandchildren: “May the angel that delivereth me from all evils bless these boys!”193 Here we see a holy Patriarch—one singularly favored by Almighty God, and enlightened by many supernatural visions, the father of Jehovah's chosen people—asking the angel in heaven to obtain a blessing for his grandchildren. And surely we cannot suppose that he would be so ignorant as to pray to one that could not hear him.

The angel Raphael, after having disclosed himself to Tobias, said to him: “When thou didst pray with tears, and didst bury the dead, and didst leave thy dinner, I offered thy prayer to the Lord.”194 How could the angel, if he were ignorant of these petitions, have presented to God the prayers of Tobias?

To pass from the Old to the New Testament, our Savior declares that “there shall be joy before the angels of God upon one sinner doing penance.”195 Then the angels are glad whenever you repent of your sins. Now, what is repentance? It is a change of heart. It is an interior operation of the will. The saints, therefore, are acquainted—we know not how—not only with your actions and words, but even with your very thoughts.

And when St. Paul says that “we are made a spectacle to the world, to angels, and to men,”196 what does he mean, unless that as our actions are seen by men even so they are visible to the angels in heaven?

The examples I have quoted refer, it is true, to the angels. But our Lord declares that the saints in heaven shall be like the angelic spirits, by possessing the same knowledge, enjoying the same happiness.197

We read in the Gospel that Dives, while suffering in the place of the reprobates, earnestly besought Abraham to cool his burning thirst. And Abraham, in his abode of rest after death, was able to listen and reply to him. Now, if communication could exist between the souls of the just and of the reprobate, how much easier is it to suppose that interchange of thought can exist between the saints in heaven and their brethren on earth?

These few instances are sufficient to convince you that the spirits in heaven hear our prayers.

Second—We have, also, abundant testimony from Scripture to show that the saints assist us by their prayers. Almighty God threatened the inhabitants of Sodom and Gomorrha with utter destruction on account of their crimes and abominations. Abraham interposes in their behalf and, in response to his prayer, God consents to spare those cities if only ten just men are found therein. Here the avenging hand of God is suspended and the fire of His wrath withheld, through the efficacy of the prayers of a single man.198

We read in the Book of Exodus that when the Amalekites were about to wage war on the children of Israel Moses, the great servant and Prophet of the Lord, went upon a mountain to pray for the success of his people; and the Scriptures inform us that whenever Moses raised his hands in prayer the Israelites were victorious, but when he ceased to pray Amalek conquered. Could the power of intercessory prayer be manifested in a more striking manner? The silent prayer of Moses on the mountain was more formidable to the Amalekites than the sword of Josue and his armed hosts fighting in the valley.199

When the same Hebrew people were banished from their native country and carried into exile in Babylon, so great was their confidence in the prayers of their brethren in Jerusalem that they sent them the following message, together with a sum of money, that sacrifice might be offered up for them in the holy city: “Pray ye for us to the Lord our God, for we have sinned against the Lord our God.”200

When the friends of Job had excited the indignation of the Almighty in consequence of their vain speech, God, instead of directly granting them the pardon which they sought, commanded them to invoke the intercession of Job: “Go,” He says, “to My servant Job and offer for yourselves a holocaust, and My servant Job will pray for you and his face will I accept.”201 Nor did they appeal to Job in vain; for, “the Lord was turned at the penance of Job when he prayed for his friends.”202 In this instance we not only see the value of intercessory prayer, but we find God sanctioning it by His own authority.

But of all the sacred writers there is none that reposes greater confidence in the prayers of his brethren than St. Paul, although no one had a better knowledge than he of the infinite merits of our Savior's Passion, and no one could have more endeared himself to God by his personal labors. In his Epistles St. Paul repeatedly asks for himself the prayers of his disciples. If he wishes to be delivered from the hands of the unbelievers of Judea, and his ministry to be successful in Jerusalem, he asks the Romans to obtain these favors for him. If he desires the grace of preaching with profit the Gospel to the Gentiles, he invokes the intercession of the Ephesians.

Nay, is it not a common practice among ourselves, and even among our dissenting brethren, to ask the prayers of one another? When a father is about to leave his house on a long journey the instinct of piety prompts him to say to his wife and children: “Remember me in your prayers.”

Now I ask you, if our friends, though sinners, can aid us by their prayers, why cannot our friends, the saints of God, be able to assist us also? If Abraham and Moses and Job exercised so much influence with the Almighty while they lived in the flesh, is their power with God diminished now that they reign with Him in heaven?

We are moved by the children of Israel sending their pious petitions to their brethren in Jerusalem. They recalled to mind, no doubt, what the Lord said to Solomon after he had completed the temple: “My eyes shall be open and My ears attentive to the prayer of him that shall pray in this place.”203 If the supplications of those that prayed in the earthly Jerusalem were so efficacious, what will God refuse to those who pray to Him face to face in the heavenly Jerusalem?

Third—But you will ask, are the saints in heaven so interested in our welfare as to be mindful of us in their prayers? Or, are they so much absorbed in the contemplation of God, and in the enjoyment of celestial bliss, as to be altogether regardless of their friends on earth? Far from us the suspicion that the saints reigning with God ever forget us. In heaven, charity is triumphant. And how can the saints have love, and yet be unmindful of their brethren on earth? If they have one desire greater than another, it is to see us one day wearing the crowns that await us in heaven. If they were capable of experiencing sorrow, their grief would [pg 159] spring from the consideration that we do not always walk in their footsteps here, so as to make sure our election to eternal glory hereafter.

The Hebrew people believed, like us, that the saints after death were occupied in praying for us. We read in the Book of Maccabees that Judas Maccabeus, the night before he engaged in battle with the army of the impious Nicanor, had a supernatural dream, or vision, in which he beheld Onias, the High-Priest, and the prophet Jeremiah, both of whom had been long dead. Onias appeared to him with outstretched arms, praying for the people of God. Pointing to Jeremiah, he said to Judas Maccabeus: “This is a lover of his brethren and the people of Israel. This is he that prayeth much for the people and for all the holy city, Jeremiah, the Prophet of God.”204 Then Jeremiah, as is related in the sequel of the vision, handed a sword to Judas, with which the prophet predicted that Judas would conquer his enemies. The soldiers, animated by the relation of Judas, fought with invincible courage and overcame the enemy. The Book of Maccabees, though not admitted by our dissenting brethren to be inspired, must, at least, be acknowledged by them to be a faithful historical record. It is manifest, therefore, from this narrative that the Hebrew people believed that the saints in heaven pray for their brethren on earth.

St. John in his Revelation describes the Saints before the throne of God praying for their earthly brethren: “The four and twenty ancients fell down before the Lamb, having every one of them harps and golden vials full of odors, which are the prayers of the saints.”205

The prophet Zachariah records a prayer that was offered by the angel for the people of God, and the favorable answer which came from heaven: “How long, O Lord, wilt Thou not have mercy on Jerusalem, and on the cities of Juda, with which Thou hast been angry?... And the Lord answered the angel ... good words, comfortable words.”206

Nor can we be surprised to learn that the angels labor for our salvation, since we are told by St. Peter that “the devil goeth about like a roaring lion, seeking whom he may devour;” for, if hate impels the demons to ruin us, surely love must inspire the angels to help us in securing the crown of glory. And if the angels, though of a different nature from ours, are so mindful of us, how much more interest do the saints manifest in our welfare, who are bone of our bone and flesh of our flesh?

To ask the prayers of our brethren in heaven is not only conformable to Holy Scripture, but is prompted by the instincts of our nature. The Catholic doctrine of the Communion of Saints robs death of its terrors, while the Reformers of the sixteenth century, in denying the Communion of Saints, not only inflicted a deadly wound on the Creed, but also severed the tenderest chords of the human heart. They broke asunder the holy ties that unite earth with heaven—the soul in the flesh with the soul released from the flesh. If my brother leaves me to cross the seas I believe that he continues to pray for me. And when he crosses the narrow sea of death and lands on the shores of eternity, why should he not pray for me still? What does death destroy? The body. The soul still lives and moves and has its being. It thinks [pg 161] and wills and remembers and loves. The dross of sin and selfishness and hatred are burned by the salutary fires of contrition, and nothing remains but the pure gold of charity.

O far be from us the dreary thought that death cuts off our friends entirely from us! Far be from us the heartless creed which declares a perpetual divorce between us and the just in heaven! Do not imagine when you lose a father or mother, a tender sister or brother, who die in the peace of Christ, that they are forgetful of you. The love they bore you on earth is purified and intensified in heaven. Or if your innocent child, regenerated in the waters of baptism, is snatched from you by death, be assured that, though separated from you in body, that child is with you in spirit and is repaying you a thousand-fold for the natural life it received from you. Be convinced that the golden link of prayer binds you to that angelic infant, and that it is continually offering its fervent petitions at the throne of God for you, that you may both be reunited in heaven. But I hear men cry out with Pharisaical assurance, “You dishonor God, sir, in praying to the saints. You make void the mediatorship of Jesus Christ. You put the creature above the Creator.” How utterly groundless is this objection! We do not dishonor God in praying to the saints. We should, indeed, dishonor Him if we consulted the saints independently of God. But such is not our practice. The Catholic Church teaches, on the contrary, that God alone is the Giver of all good gifts; that He is the Source of all blessings, the Fountain of all goodness. She teaches that whatever happiness or glory or influence the saints possess, all comes from God. As the moon borrows her light from the sun, so do the blessed borrow their light from Jesus, “the Sun of Justice, the one Mediator [pg 162] (of redemption) of God and men.”207 Hence, when we address the saints, we beg them to pray for us through the merits of Jesus Christ, while we ask Jesus to help up through His own merits.

But what is the use of praying to the saints, since God can hear us. If it is vain and useless to pray to the saints because God can hear us, then Jacob was wrong in praying to the angel; the friends of Job were wrong in asking him to pray for them, though God commanded them to invoke Job's intercession; the Jews exiled in Babylon were wrong in asking their brethren in Jerusalem to pray for them; St. Paul was wrong in beseeching his friends to pray for him; then we are all wrong in praying for each other. You deem it useful and pious to ask your pastor to pray for you. Is it not, at least, equally useful for me to invoke the prayers of St. Paul, since I am convinced that he can hear me?

God forbid that our supplications to our Father in heaven should diminish in proportion as our prayers to the Saints increase; for, after all, we must remember that, while the Church declares it necessary for salvation to pray to God, she merely asserts that it is “good and useful to invoke the saints.”208 To ask the prayers of the saints, far from being useless, is most profitable. By invoking their intercession, instead of one we have many praying for us. To our own tepid petitions we unite the fervent supplications of the blessed and “the Lord will hear the prayers of the just.”209 To the petitions of us, poor pilgrims in this vale of tears, are united those of the citizens of heaven. We ask them to pray to their God and to our God, to their Father and to our Father, that we may one day share their delights in that blessed country in company with our common Redeemer, Jesus Christ, with whom to live is to reign.

Chapter XIV.

Is It Lawful To Honor The Blessed Virgin Mary As A Saint, To Invoke Her As An Intercessor, And To Imitate Her As A Model.

Chapter XV.

Sacred Images.

The veneration of the images of Christ and His Saints is a cherished devotion in the Catholic Church, and this practice will be vindicated in the following lines.

It is true, indeed, that the making of holy images was not so general among the Jews as it is among us, because the Hebrews themselves were prone to idolatry, and because they were surrounded by idolatrous people, who might misconstrue the purpose for which the images were intended. For the same prudential reasons the primitive Christians were very cautious in making images, and very circumspect in exposing them to the gaze of the heathen among whom they lived, lest Christian images should be confounded with Pagan idols.

The catacombs of Rome, to which the faithful alone were admitted, abounded, however, in sacred emblems and pious representations, which are preserved even to this day and attest the practice of the early Christian Church. We see there painted on the walls or on vases of glass the Dove, the emblem of the Holy Ghost, Christ carrying His cross, or bearing on His shoulders the lost sheep. We meet also the Lamb, an anchor and a ship—appropriate types of our Lord, of hope and of the Church.

The first crusade against images was waged in the eighth century by Leo the Isaurian, Emperor of Constantinople. He commanded the paintings of our Lord and His Saints to be torn down from the church walls and burned. He even invaded the sanctuary of home, and snatched thence the sacred emblems which adorned private residences. He caused statues of bronze, silver and gold to be melted down and conveniently converted them into coins, upon which his own image was stamped. Like Henry VIII. and Cromwell, this royal Iconoclast affected to be moved by a zeal for purity of worship, while avarice was the real motive of his action.

The Emperor commanded the learned librarians of his imperial library to give public approbation to his decrees against images, and when those conscientious men refused to endorse his course they were all confined in the imperial library, the building was set on fire and thirty thousand volumes, the splendid basilica which contained them, innumerable paintings and the librarians themselves were involved in one common destruction.

Constantine Copronymus prosecuted the vandalism of Leo, his predecessor. Stephen, an intrepid monk, presented to the Emperor a coin bearing that tyrant's effigy, with these words: “Sire, whose image is this?” “It is mine,” replied the Emperor. The monk then threw down the piece of money and trampled it. He was instantly seized by the imperial attendants and soon after put to a painful death. “Alas!” cried the holy man to the Emperor, “if I am punished for dishonoring the image of a mortal monarch, what punishment do they deserve who burn the image of Jesus Christ?”

The demolition of images was revived by the Reformers of the sixteenth century. Paintings and statues were ruthlessly destroyed, chiefly in the British Isles, Germany and Holland, under the pretext that the making of them was idolatrous. But as the Iconoclasts of the eighth century had no scruple about appropriating to their own use the gold and silver of the statues which they melted, neither had the Iconoclasts of the sixteenth century any hesitation in confiscating and worshiping in the idolatrous churches whose statues and paintings they broke and disfigured.

A stranger who visits some of the desecrated Catholic churches of Great Britain and the Continent which are now used as Protestant temples cannot fail to notice the mutilated statues of the Saints still standing in their niches.

This barbaric warfare against religious memorials was not only a grievous sacrilege, but an outrage against the fine arts; and had the destroying angels extended their ravages over Europe the immortal works of Michael Angelo and Raphael would be lost to us today.

The doctrine of the Catholic Church regarding the use of sacred images is clearly and fully expressed by the General Council of Trent in the following words: “The images of Christ, and of His Virgin Mother, and of other Saints, are to be had and retained, especially in churches; and a due honor and veneration is to be given to them; not that any divinity or virtue is believed to be in them for which they are to be honored, or that any prayer is to be made to them, or that any confidence is to be placed in them, as was formerly done by the heathens, who placed their hopes in idols; but because the honor which is given them is referred to the originals which they [pg 199] represent, so that by the images which we kiss, and before which we uncover our heads or kneel, we adore Christ and venerate His Saints, whose likeness they represent.”274

Every Catholic child clearly comprehends the essential difference which exists between a Pagan idol and a Christian image. The Pagans looked upon an idol as a god endowed with intelligence and the other attributes of the Deity. They were therefore idolaters, or image worshipers. Catholic Christians know that a holy image has no intelligence or power to hear and help them. They pay it a relative respect—that is, their reverence for the copy is proportioned to the veneration which they entertain for the heavenly original to which it is also referred.

For the sake of my Protestant readers I may here quote their own great Leibnitz on the reverence paid to sacred images. He says, in his Systema Theologicum, p. 142: “Though we speak of the honor paid to images, yet this is only a manner of speaking, which really means that we honor not the senseless thing which is incapable of understanding such honor, but the prototype, which receives honor through its representation, according to the teaching of the Council of Trent. It is in this sense, I take it, that scholastic writers have spoken of the same worship being paid to images of Christ as to Christ our Lord Himself; for the act which is called the worship of an image is really the worship of Christ Himself, through and in the presence of the image and by occasion of it; by the inclination of the body toward it as to Christ Himself, as rendering Him more manifestly present, and raising the mind more actively to the contemplation of Him. Certainly, [pg 200] no sane man thinks, under such circumstances, of praying in this wise: ‘Give me, O image, what I ask; to thee, O marble or wood, I give thanks;’ but ‘Thee, O Lord, I adore; to Thee I give thanks and sing songs of praise.’ Given, then, that there is no other veneration of images than that which means veneration of their prototype, there is surely no more idolatry in it than there is in the respect shown in the utterance of the Most Holy Names of God and Christ; for, after all, names are but signs or symbols, and even as such inferior to images, for they represent much less vividly. So that when there is question of honoring images, this is to be understood in the same way as when it is said that at the name of Jesus every knee shall bend, or that the name of the Lord is blessed, or that glory be given to His Name. Thus, the bowing before an image outside of us is no more to be reprehended than the worshiping before an external image in our own minds; for the external image does but serve the purpose of expressing visibly that which is internal.”

In the Book of Exodus we read: “Thou shalt not make to thyself a graven thing, nor the likeness of anything that is in heaven above, or in the earth beneath, nor of those things that are in the waters under the earth. Thou shalt not adore them nor serve them.”275 Protestants contend that these words contain an absolute prohibition against the making of images, while the Catholic Church insists that the commandment referred to merely prohibits us from worshiping them as gods.

The text cannot mean the absolute prohibition of making images; for in that case God would [pg 201] contradict Himself by commanding in one part of Scripture what He condemns in another. In Exodus (xxv. 18), for instance, He commands two cherubim of beaten gold to be made and placed on each side of the oracle; and in Numbers (xxi. 8) He commands Moses to make a brazen serpent, and to set it up for a sign, that “whosoever being struck by the fiery serpents shall look upon it, shall live.” Are not cherubim and serpents the likenesses of creatures in heaven above, in the earth beneath and in the waters under the earth? for cherubim dwell in heaven and serpents are found on land and sea.

We should all, without exception, break the commandment were we to take it in the Protestant sense. Have you not at home the portraits of living and departed relatives? And are not these the likenesses of persons in heaven above and on the earth beneath?

Westminster Abbey, though once a Catholic Cathedral, is now a Protestant house of worship. It is filled with the statues of illustrious men; yet no one will accuse the English church of idolatry in allowing those statues to remain there. But you will say: The worshipers in Westminster have no intention of adoring these statues. Neither have we any intention of worshiping the statues of the Saints. An English parson once remarked to a Catholic friend: “Tom, don't you pray to images?” “We pray before them,” replied Tom; “but we have no intention of praying to them.” “Who cares for your intention,” retorted the parson. “Don't you pray at night?” observed Tom. “Yes,” said the parson; “I pray at my bed.” “Yes; you pray to the bed-post.” “Oh, no!” said the reverend gentleman; “I have [pg 202] no intention of doing that.” “Who cares,” replied Tom, “for your intention.”

The moral rectitude or depravity of our actions cannot be determined without taking into account the intention.

There are many persons who have been taught in the nursery tales, that Catholics worship idols. These persons, if they visit Europe and see an old man praying before an image of our Lord or a Madonna which is placed along the wayside, are at once confirmed in their prejudices. Their zeal against idols takes fire and they write home, adding one more proof of idolatry against the benighted Romanists. If these superficial travelers had only the patience to question the old man he would tell them, with simplicity of faith, that the statue had no life to hear or help him, but that its contemplation inspired him with greater reverence for the original.

As I am writing for the information of Protestants, I quote with pleasure the following passage, written by one of their own theologians, in the Encyclopédie (Edit. d'Yverdun, tom. 1, art. Adorer):

“When Lot prostrates himself before the two angels it is an act of courtesy towards honored guests; when Jacob bows down before Esau it is an act of deference from a younger to an elder brother; when Solomon bows low before Bethsabee it is the honor which a son pays to his mother; when Nathan, coming in before David, ‘had worshiped, bowing down to the ground,’ it is the homage of a subject to his prince. But when a man prostrates himself in prayer to God it is the creature adoring the Creator. And if these various actions are expressed—sometimes by the word adore, sometimes by worship or prostration—it [pg 203] is not the bare meaning of the word which has guided interpreters in rendering it, but the nature of the case. When an Israelite prostrated himself before the king no one thought of charging him with idolatry. If he had done the same thing in the presence of an idol, the very same bodily act would have been called idolatry. And why? Because all men would have judged by his action that he regarded the idol as a real Divinity and that he would express, in respect to it, the sentiments manifested by adoration in the limited sense which we give to the word. What shall we think, then, of what Catholics do to show honor to Saints, to relics, to the wood of the cross? They will not deny that their acts of reverence, in such cases, are very much like those by which they pay outward honor to God. But have they the same ideas about the Saints, the relics and the cross as they have about God? I believe that we cannot fairly accuse them of it.”

A gentleman who was present at the unveiling of Clay's statue in the city of Richmond informed me that as soon as the curtain was uplifted, and the noble form of the Kentucky statesman appeared in full view, the immense concourse of spectators instinctively uncovered their heads. “Why do you take off your hat?” playfully remarked my friend to an acquaintance who stood by. “In honor, of course, of Henry Clay,” he replied. “But Henry is not there in the flesh. You see nothing but clay.” “But my intention, sir,” he continued, “is to do honor to the original.” He answered correctly. And yet how many of the same people would be shocked if they saw a man take off his hat in the presence of a statue of St. Peter! It is not, therefore, the [pg 204] making of the image, but its worship, that is condemned by the Decalogue.

Having seen the lawfulness of sacred images, let us now consider the advantages to be derived from their use.

First—Religious paintings embellish the house of God. What is more becoming than to adorn the church, which is the shadow of the heavenly Jerusalem, so beautifully described by St. John?276 Solomon decorated the temple of God with images of cherubim and other representations. “And he overlaid the cherubim with gold. And all the walls of the temple round about he carved with divers figures and carvings.”277 If it was meet and proper to adorn Solomon's temple, which contained only the Ark of the Lord, how much more fitting is it to decorate our churches, which contain the Lord of the Ark? When I see a church tastefully ornamented it is a sure sign that the Master is at home, and that His devoted subjects pay homage to Him in His court.

What beauty, what variety, what charming pictures are presented to our view in this temple of nature which we inhabit! Look at the canopy of heaven. Look at the exquisite pictures painted by the Hand of the Divine Artist on this earth. “Consider the lilies of the field.... I say to you that not even Solomon in all his glory was arrayed as one of these.” If the temple of nature is so richly adorned, should not our temples made with hands bear some resemblance to it?

How many professing Christians must, like David, reproach themselves for “dwelling in a house of cedar, while the ark of God is lodged with skins.”278 How many are there whose private [pg 205] apartments are adorned with exquisite paintings, who affect to be scandalized at the sight of a single pious emblem in their house of worship? On the occasion of the celebration of Henry W. Beecher's silver wedding several wealthy members of his congregation adorned the walls of Plymouth church with their private paintings. Their object, of course, in doing so was not to honor God, but their pastor. But if the portraits of men were no desecration to that church, how can the portraits of Saints desecrate ours?279 And what can be more appropriate than to surround the Sanctuary of Jesus Christ with the portraits of the Saints, especially of Mary and of the Apostles, who, in their life, ministered to His sacred person? And is it not natural for children to adorn their homes with the likenesses of their Fathers in the faith?

Second—Religious paintings are the catechism of the ignorant. In spite of all the efforts of Church and State in the cause of education a great proportion of the human race will be found illiterate. Descriptive pictures will teach those what books make known to the learned.

How many thousands would have died ignorant of the Christian faith if they had not been enlightened by paintings! When Augustine, the Apostle of England, first appeared before King Ethelbert to announce to him the Gospel, a silver crucifix and a painting of our Savior were borne before the preacher, and these images spoke more tenderly to the eyes than his words to the ears of his audience.

By means of religious emblems St. Francis [pg 206] Xavier effected many conversions in India; and by the same means Father De Smet made known the Gospel to the savages of the Rocky Mountains.

Third—By exhibiting religious paintings in our rooms we make a silent, though eloquent, profession of our faith. I once called on a gentleman in a distant city, some time during our late war, and, on entering his library, I noticed two portraits, one of a distinguished General, the other of an Archbishop. These portraits at once proclaimed to me the religious and patriotic sentiments of the proprietor of the house. “Behold!” he said to me, pointing to the pictures, “my religious creed and my political creed.” If I see a crucifix in a man's room I am convinced at once that he is not an infidel.

Fourth—By the aid of sacred pictures our devotion and love for the original are intensified, because we can concentrate our thoughts more intently on the object of our affections. Mark how the eye of a tender child glistens on confronting the painting of an affectionate mother. What Christian can stand unmoved when contemplating a picture of the Mother of Sorrows? How much devotion has been fostered by the Stations of the Cross? Observe the intense sympathy depicted on the face of the humble Christian woman as she silently passes from one station to another. She follows her Savior step by step from the Garden to Mount Calvary. The whole scene, like a panoramic view, is imprinted on her mind, her memory and her affections. Never did the most pathetic sermon on the Passion enkindle such heartfelt love, or evoke such salutary resolutions, as have been produced by the silent spectacle of our Savior hanging on the cross.

Fifth—The portraits of the Saints stimulate us [pg 207] to the imitation of their virtues; and this is the principal aim which the Church has in view in encouraging the use of pious representations. One object, it is true, is to honor the Saints; another is to invoke them; but the principal end is to incite us to an imitation of their holy lives. We are exhorted to “look and do according to the pattern shown us on the mount.”280 Nor do I know a better means for promoting piety than by example.

If you keep at home the likenesses of George Washington, of Patrick Henry, of Chief Justice Taney, or of other distinguished men, the copies of such eminent originals cannot fail to exercise a salutary though silent influence on the mind and heart of your child. Your son will ask you: “Who are those men?” And when you tell him: “This is Washington, the Father of his Country; this is Patrick Henry, the ardent lover of civil liberty; and this is Taney, the incorruptible Judge,” your boy will imperceptibly imbibe not only a veneration for those men, but a relish for the civic virtues for which they were conspicuous. And in like manner, when our children have constantly before their eyes the purest and most exalted models of sanctity, they cannot fail to draw from such contemplation a taste for the virtues that marked the lives of the originals.

Is not our country flooded with obscene pictures and immodest representations which corrupt our youths? If the agents of Satan employ means so vile for a bad end; if they are cunning enough to pour through the senses into the hearts of the unwary the insidious poison of sin, by placing before them lascivious portraits, in God's name, why should not we sanctify the souls of our children [pg 208] by means of pious emblems? Why should not we make the eye the instrument of edification as the enemy makes it the organ of destruction? Shall the pen of the artist, the pencil of the painter and the chisel of the sculptor be prostituted to the basest purposes? God forbid! The arts were intended to be the handmaids of religion.

Almost every moment of the day the eye is receiving impressions from outward objects and instantly communicating these impressions to the soul. Thus the soul receives every day thousands of impressions, good or bad, according to the character of the objects presented to its gaze.

We cannot, therefore, over-estimate the salutary effect produced upon us in a church or room adorned with sacred paintings. We feel, while in their presence, that we are in the company of the just. The contemplation of these pious portraits chastens our affections, elevates our thoughts, checks our levity and diffuses around us a healthy atmosphere.

I am happy to acknowledge that the outcry formerly raised against images has almost subsided of late. The epithet of idolaters is seldom applied to us now. Even some of our dissenting brethren are beginning to recognize the utility of religious symbols and to regret that we have been permitted, by the intemperate zeal of the Reformers, to have so long the monopoly of them. Crosses already surmount some of our Protestant churches and replace the weather-cock.

A gentleman of Richmond recently informed me that during the preceding Holy Week he adorned with twelve crosses an Episcopal church in which, eleven years before, the sight of a single one was viewed with horror by the minister.

May the day soon come when all Christians [pg 209] will join with us not only in venerating the sacred symbol of salvation, but in worshiping at the same altar.

Chapter XVI.

Purgatory And Prayers For The Dead.

The Catholic Church teaches that, besides a place of eternal torments for the wicked and of everlasting rest for the righteous, there exists in the next life a middle state of temporary punishment, allotted for those who have died in venial sin, or who have not satisfied the justice of God for sins already forgiven. She also teaches us that, although the souls consigned to this intermediate state, commonly called purgatory, cannot help themselves, they may be aided by the suffrages of the faithful on earth. The existence of purgatory naturally implies the correlative dogma—the utility of praying for the dead—for the souls consigned to this middle state have not reached the term of their journey. They are still exiles from heaven and fit subjects for Divine clemency.

The doctrine of an intermediate state is thus succinctly asserted by the Council of Trent: “There is a Purgatory, and souls there detained, are helped by the prayers of the faithful, and especially by the acceptable Sacrifice of the Altar.”281

It is to be noted that the Council studiously abstains from specifying the nature of the expiating sufferings endured therein.

Is it not strange that this cherished doctrine should also be called in question by the leveling innovators of the sixteenth century, when we consider that it is clearly taught in the Old Testament; that it is, at least, insinuated in the New Testament; that it is unanimously proclaimed by the Fathers of the Church; that it is embodied in all the ancient liturgies of the Oriental and the Western church, and that it is a doctrine alike consonant with our reason and eminently consoling to the human heart?

First—It is a doctrine plainly contained in the Old Testament and piously practiced by the Hebrew people. At the close of an engagement which Judas Machabeus had with the enemy he ordered prayers and sacrifices to be offered up for his slain comrades. “And making a gathering, he sent twelve thousand drachms of silver to Jerusalem for sacrifice to be offered for the sins of the dead, thinking well and religiously concerning the resurrection. For, if he had not hoped that they that were slain should rise again, it would have seemed superfluous and vain to pray for the dead.... It is, therefore, a holy and wholesome thought to pray for the dead, that they may be loosed from sins.”282

These words are so forcible that no comment of mine could render them clearer. The passage proved a great stumbling-block to the Reformers. Finding that they could not by any evasion weaken the force of the text, they impiously threw overboard the Books of Machabees, like a man who assassinates a hostile witness, or like the Jews who sought to kill Lazarus, lest his resurrection should be a testimony in favor of Christ, and pretended that the two books of Machabees were [pg 212] apocryphal. And yet they have precisely the same authority as the Gospel of St. Matthew or any other portion of the Bible, for the canonicity of the Holy Scriptures rests solely on the authority of the Catholic Church, which proclaimed them inspired.

But even admitting, for the sake of argument, that the Books of Machabees were not entitled to be ranked among the canonical Books of Holy Scripture, no one, at least, has ever denied that they are truthful historical monuments, and as such that they serve to demonstrate that it was a prevailing practice among the Hebrew people, as it is with us, to offer up prayers and sacrifices for the dead.

Second—When our Savior, the Founder of the New Law, appeared on earth, He came to lop off those excrescences which had grown on the body of the Jewish ecclesiastical code, and to purify the Jewish Church from those human traditions which, in the course of time, became like tares mixed with the wheat of sound doctrine. For instance, He condemns the Pharisees for prohibiting the performance of works of charity on the Sabbath day, and in the twenty-third chapter of St. Matthew He cites against them a long catalogue of innovations in doctrine and discipline.

But did our Lord, at any time, reprove the Jews for their belief in a middle state, or for praying for the dead, a practice which, to His knowledge, prevailed among the people? Never. On the contrary, more than once both He and the Apostle of the Gentiles insinuate the doctrine of purgatory.

Our Savior says: “Whosoever shall speak a word against the Son of man it shall be forgiven him. But he that shall speak against the Holy [pg 213] Ghost it shall not be forgiven him, neither in this world nor in the world to come.”283 When our Savior declares that a sin against the Holy Ghost shall not be forgiven in the next life, He evidently leaves us to infer that there are some sins which will be pardoned in the life to come. Now in the next life, sins cannot be forgiven in heaven, for, nothing defiled can enter there; nor can they be forgiven in hell, for, out of hell there is no redemption. They must, therefore, be pardoned in the intermediate state of Purgatory.

St. Paul tells us that “every man's work shall be manifest” on the Lord's day. “The fire shall try every man's work of what sort it is. If any man's work abide,” that is, if his works are holy, “he shall receive a reward. If any man's work burn,” that is, if his works are faulty and imperfect, “he shall suffer loss; but he himself shall be saved, yet so as by fire.”284 His soul will be ultimately saved, but he shall suffer, for a temporary duration, in the purifying flames of Purgatory.

This interpretation is not mine. It is the unanimous voice of the Fathers of Christendom. And who are they that have removed the time-honored landmarks of Christian faith by rejecting the doctrine of purgatory? They are discontented churchmen impatient of the religious yoke, men who appeared on the stage sixteen hundred years after the foundation of Christianity. Judge you, reader, whom you ought to follow. If you want to know the true import of a vital question in the Constitution, would you not follow the decision of a Story, a Jefferson, a Marshall, a Taney, jurists and statesmen, who were the recognized expounders of the Constitution? Would [pg 214] you not prefer their opinion to that of political demagogues, who have neither learning, nor authority, nor history to support them, but some selfish end to further? Now, the same motive which you have for rejecting the opinion of an ignorant politician and embracing that of eminent jurists, on a constitutional question, impels you to cast aside the novelties of religious innovators and to follow the unanimous sentiments of the Fathers in reference to the subject of purgatory.

Third—I would wish to place before you extended extracts from the writings of the early Fathers of the Church bearing upon this subject; but I must content myself with quoting a few of the most prominent lights of primitive Christianity.

Tertullian, who lived in the second century, says that “the faithful wife will pray for the soul of her deceased husband, particularly on the anniversary day of his falling asleep (death). And if she fail to do so she hath repudiated her husband as far as in her lies.”285

Eusebius, the historian (fourth century), describing the funeral of Constantine the Great, says that the body of the blessed prince was placed on a lofty bier, and the ministers of God and the multitude of the people, with tears and much lamentation, offered up prayers and sacrifice for the repose of his soul. He adds that this was done in acc