Story Of The Carved Oak Pulpit.
Henry Verbruggen was heart and soul an artist. Gay, careless, pleasure-loving, he appeared to live but for two things; his art, first, and then his amusements.
Verbruggen married Martha Van Meeren, the pretty, the timid, the good Martha Van Meeren. In the mirage of his artist's enthusiasm her sweetness, her grace, her beauty, made her at first appear to him a sylph, a muse, an angel.
Alas! though gentle and attractive, Martha was, after all, only a woman, of the earth, earthy. In a quiet, well-ordered household Martha would have been a treasure; but in the eccentric home of the artist she was out of her element.
A pattern of neatness and economy, an accomplished Flemish house-wife, a neat domicil and well-spread table possessed for Martha more attraction than the imaginary world of beauty in which her artist husband revelled, even when poverty threatened or want oppressed them. Poor Martha! In vain she remonstrated; in vain she implored. Henry would neglect his work; he would be idle and spend his days at thecabaret, in the society of those who were even more idle and more dissipated than himself.
Thus years went on. Martha was not happy. A tinge of moroseness shaded the clear sunshine of her usual mildness. Occasionally, too, she came out of her quiet sadness and found sharp words of reproof for Henry, and anger for the companions who kept him from home. And so it came about that soon, in Verbruggen's eyes, Martha appeared harsh and repulsive. Then swiftly followed dispute and recrimination. His early enchantment had disappeared; Martha was not the wife for him, thought Verbruggen. He should have had one as careless, as enthusiastic as himself. Would such a wife have suited him, think you—you who know the human heart?
Meantime things went from bad to worse. Verbruggen scarcely came home, totally neglected his art, fell into utter idleness and the slough of despond, and his family was soon reduced to want—almost to beggary.
In this crisis—it was in the year 1699—a Jesuit father who had heard of Verbruggen's talent, called upon him, supplied him with means, and ordered a pulpit, the most beautiful his art could produce, for the church at Louvain.
Surprise, gratitude, joy, enthusiasm, all contributed to arouse the dormant energies of the artist. He set himself energetically at the composition of a design for his work.
"I will make," said he, "of this pulpit my greatest production. It shall be," he exclaimed, growing radiant with artistic inspiration, "something that shall display at a glance the history of the Christian religion. I will place," thus he mused, "under the terrestrial globe, Adam and Eve the moment after the fatal act of disobedience. This globe shall be the pulpit. Around it shall watch the four Evangelists. Over it shall hang the canopy of heaven, supported on the right by angels, on the left by Truth herself. The date-tree shall lend its shade. The long scaly wings of the serpent shall encircle it, reaching from man on earth to the Blessed Virgin in heaven. By the side of man I will place the cherubim armed with his flaming sword, and near Eve, young and beautiful, a hideous figure of Death. Higher up shall be the divine infant, with one foot on the head of the serpent; he shall stand by the side of his august mother, resplendent in her crown of stars, surrounded by angels, cherubs, and seraphs.Yes, all this and more will I do. The very wood shall grow into life under my hands, and ages yet unborn shall hear of Henry Verbruggen of Antwerp."
The artist went at his work with all the enthusiasm of genius, and had completed the body of the pulpit without placing the Evangelists according to his original design, when, in a moment of malicious spite, he imagined he would punish Martha by displaying near Eve various satirical emblems of her sex's qualities.
On the branches, then, that entwine the staircase leading up on the side of Eve, he placed a peacock, symbol of pride; a squirrel, symbol of destruction; a cock, symbol of noise; and an ape, image of malice; of all which defects, poor Martha, as the angels well knew, was as innocent as an infant.
Of the statue of Adam, Verbruggen made achef d'oeuvre—a figure full of dignity and manly beauty. The figure of Eve is inferior, and has less grace and animation.
And now to complete his sculptured marital spite, on Adam's side he carved an eagle, symbol of genius.
Thus far had he progressed when poor Martha sickened and died. In his motherless household Verbruggen soon discovered the extent of his misfortune, and learned, as Shakespeare has so well told the world, that
"What we have we prize not to the worth; But being lacked and lost,We then do know its value."
And now came the reaction. Verbruggen deeply mourned Martha. He sincerely deplored her. Her admirable qualities came fresh upon his memory, and he bitterly reproached himself for his unkindness and neglect.
Soon he fell into fits of despondency. Discouragement took possession of him, and his pulpit, begun with so much energy, stood unfinished.
Accustomed to find his home in order, his table spread, he soon discovered their loss, as well as the want of a thousand little attentions and kindnesses which none could now give him; and in short, as he was in the high road for discoveries, we may safely conclude that he found out, with Ben Franklin, that a lone man is but the half of a pair of scissors.
Twelve months passed by. Verbruggen's friends counselled him to remarry. "You are but thirty-six," said they. "You have sincerely mourned Martha's loss, and have done full justice to her excellent qualities; but you can yet do as well, if not better. There is Cecily Van Eyck, talented, a painter, an artist, like yourself. Your dispositions accord, and if she consents to have you, she will be a mother to your little girl and make you an admirable wife."
Henry listened to his friends, thought over what they said, and followed their advice. He became Cecily's suitor, and was accepted.
Now Cecily Van Eyck was very smiling, very sweet, very charming; but Cecily had a will of her own.
Scarcely had the honeymoon gone by, when she enlightened Henry with some new ideas, and gave him several very distinct notions as to the proper distribution of domestic power in a household. In a more propitious age Cecily would have made her mark in aSorosis, and been a leader of the most advanced radical wing of a woman's rights party.
Her mastery over Verbruggen was complete, and the poor artist even kissed his chains.
One day she said to him, "What are you doing? Your apathy is complained of, and I am taunted with it. Remember, if you please, that Van Eyck is a name not unknown. Let me not lose, I pray you, by changing it for that of Verbruggen. Where is the pulpit, thatchef d'oeuvreyou so long since announced?"
In reply he led her to his studio. Cecily had an artist's eye, and more—a woman's.
"What mean," said she, "these emblems by the side of Eve?"
The sculptor blushed.
"When I made them," he answered, "I did not know Cecily Van Eyck."
"'Tis well. But after these emblems of defects, which perhaps women have not, what do you intend to bestow upon your own sex?"
"I had already commenced," stammered Verbruggen—"you see the eagle. 'Twas perhaps somewhat vain."
"Vain! Oh! no; not at all. The eagle—a bird of prey and rapine, the symbol of brutal tyranny—nothing could be fitter. Well, and what further do you intend?"
Verbruggen could find no reply.
"Well, then, listen," continued his wife, "to render full justice to your sex, near the eagle you will place a fox, emblem of deceit; a parrot, emblem of noisy chatter; a monkey eating grapes, symbol of intoxication; and a jackdaw, emblem of silly pride."
Verbruggen executed her orders with a docility most edifying. The pulpit was soon finished, and, fortunately for us, has been preserved intact through years of war and revolution. Higher teachings have been proclaimed from it, but to those who know its story even its dumb wood speaks a salutary lesson.
"Ah sir!" ejaculated the old sexton, when he had finished the story of the pulpit, "if I had known the history of that pulpit before I married a second time, I—"
Just then I came away.
We propose to devote a few pages to the consideration of Ritualism and its probable future, because it is an interesting religious movement which is of great importance to many souls, and because it seems to us to have reached its crisis. A writer in theChurchman(an Episcopalian journal of Hartford, Ct.) wonders that Catholics take such an interest in his communion and its members. "Our bishops being no bishops," he says, "our clergy only decently behaved laymen, our laity a perverse generation whose only chance of salvation lies in the charitable hope of their invincible ignorance, surely it is wasting powder and shot upon us to criticise our doings when we are thus only playing at being a church." It is certainly true that in the eyes of the Catholic Church, and also of every ecclesiastical body which has the apostolic succession, the bishops of the Episcopal Church are no bishops, and the clergy are mere laymen.It is also true that the extreme High-Churchmen are "playing at being a church." But cannot the writer understand our zeal for the salvation of souls and our honest desire to help those whose religion is only a logical farce? We assure him that if he does not appreciate our sincerity, he does injustice to the feelings which should animate every Christian heart. We see that which every intelligent and unbiased mind can see, a party in the Episcopal Church holding opinions which are suicidal to every species of Protestantism, and which lead directly to the Catholic faith, and we know that those who belong to this party cannot long continue in their present position. They must come honestly forward to us, or go backward to lose what little faith they have. Is it wonderful that for the love of Christ we beg them to be truthful to their convictions, and manly in their profession? Is it strange that we attempt to show them that the doctrines they profess to hold have no home in Protestantism, and that the church they pretend to venerate is only a fiction of their imagination?
In this spirit we write now a few words which will, we hope, fall into the hands of Ritualists, and help at least some to the knowledge of the truth. Let us say at once, and in all candor, that our sympathy is with the movement which is called Ritualism, and that from its beginning we have earnestly prayed to God to bless it to the conversion of many souls. We hope it will go on and prosper, and be truthfully developed; for we can think of nothing so fearful as "playing church," when the question is one of salvation. There is, however, among some of the leaders of this movement, a want of honesty and a direct untruthfulness which surprise us greatly. If this dishonesty be not wilful, it is owing to an obliquity of mind which it is hard to comprehend. The object of this article is to show that Ritualism can have no standing in the Episcopal Church, and that they who would propagate it had better lay down the weapons of insinuation and falsehood and be brave enough to look the truth full in the face.
There is nothing gained by attempting to skulk away under thegeneralmeaning of the name which the world has applied to a particular signification. "There can be no religion without external ceremonies, say the High-Churchmen, "therefore, Ritualism is proper and necessary." This argument is as fallacious as the following "There is no man without a body, therefore the negro is a necessity to the human race." The question, honest friends, is not whether the religion of Christ demands ceremonies, but whether it demands the particular ceremonies advocated at St. Alban's and other ritualistic churches. And Ritualism does not mean the adoption of any rites in the service of God, but the use of the peculiar ones which are recommended by the leaders of the movement in the Episcopal Church. Why, then, not say so at once with manliness? A man will make little progress in our day who is afraid to avow his creed.
Ritualism means a good deal more than mere rites and ceremonies. We do not take our good friends who put on Catholic vestments as automatons who are dressed up by the tailor to show off his art. They are not so senseless as to play for the benefit of the dress-maker alone. There is doctrine beneath all this external ritual which is intended to show forth the sacrifice of the mass, and the real presence of our Lord in the holy Eucharist.It includes the whole sacramental system, and the power of the priesthood. There is little outward distinction between the tenets of the Ritualists and the creed of the Catholic Church. They may pretend to draw a line for the satisfaction of fearful disciples, but really there is little difference. As far as we can see, they are willing to accept our faith, so long as they can enjoy it without submitting to the Catholic Church. They go to confession, and invoke the saints, and pray for the dead, and believe in the seven sacraments, and kneel devoutly before the bread and wine which they elevate for the adoration of the people. "You can have," said a leading Ritualist of this city, "everything in the Episcopal Church which you can find in the Catholic communion, and why therefore should you go away from the fold in which you were born?" We ought, therefore, to define Ritualism as a movement toward the actual faith and worship of the one church of Christ, which were rejected by all Protestants at the Reformation. This is its true definition before every honest mind, and any attempts to hide under generalities, are attempts at deception. It will perhaps bring our remarks to more clear conclusions, if we show, first, that these doctrines which underlie the whole movement can have no status in the Episcopal Church; secondly, that any attempts at disguising the truth, only injure the leaders in their enterprise; and lastly, from the indications of the present, conclude the future of Ritualism.
Little time need be spent to persuade any honest mind that the sacramental system can have no home in the Anglican communion. First of all, the great body of the people reject it, and can never be made to accept it, while they say with sincerity that they see no distinction between it and the teachings of the Catholic Church. If it be deemed worth while to profess substantially all the doctrines of Trent, why not undo the Reformation and go back at once to the fold which their forefathers forsook? And, as Bishop Lee remarked at the opening of the late Episcopal Convention, what right had the church organized by Queen Elizabeth to set forth articles of faith, or in fact to be a church at all, if not on the Protestant principle of private judgment? The majority of Episcopalians have the greatest possible aversion to anything that can be called Romanism, and will, as a body, never allow themselves to be catholicised. In this country there is great liberty of speech, and great pretensions are easily tolerated; but when it is understood that such pretensions mean more than words, the spirit of Protestantism, which is the only living thing in the Episcopal Communion, shows itself in full armor. Individuals daily come to the one fold of Christ, but the body will never move from its hostile attitude. It will stand consistent to its own principle until the hour of dissolution. If any Ritualist doubts this, let him actually practise all he preaches, and openly avow all he believes. His eyes will soon be opened sufficiently to see that the antagonism between himself and his surroundings can never be removed.
Our friends, the High-Churchmen, are zealous upholders of church authority; but where is the authority to which they submit? Their own church ought to be an authority to them, yet we find that its decisions have no weight for their minds. The articles are against them, and every doctrinal judgment that has been made throughout the history of the controversy is distinctly adverse to their views; yet they insist on holding on, and appealing from the stern present to the impossible future.The thirty-nine articles are really the doctrinal standards of the English Church and truly express the belief which formed and animates their communion. When these articles are given up, if such an event should ever take place, the Episcopal brotherhood will commit suicide and vote itself out of existence. These remarkable canons of doctrine condemn the whole sacramental system, deny any real presence of Christ in the blessed Eucharist, and cut away, root and branch, any encouragement which the Ritualists might find in the other portions of the Prayer-Book. Whatever authority therefore the Episcopal Church has, is most decidedly against the unnatural children who profess great fondness for their mother, call her by great names which she disowns, and still never obey her. We have before us a declaration of principles made in the year 1867, in which are contained the very doctrines which the articles condemn, and which the bishops, whenever they have spoken, have rebuked. One sentence particularly pleases us by its great frankness and amiable sincerity. "We heartily and loyallyobeythe authority of our own particular church, receiveevery oneof her doctrines, and adopt, as our own, her every act of devotion." Article xxviii says, "The sacrament of the Lord's supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped." The declaration of theseloyalchildren declares that "Christ isreally presentin the Holy Eucharist, and being present, is of course to be adored."
Now, if the bishops of the Anglican communion have any right to decide in litigated questions, they have spoken with sufficient plainness. The "Catholic school" in England has had a hard road to travel while one after another their favorite positions have been condemned. The last decision of the Privy Council is adverse to the ceremonies of Ritualism, and of course to the doctrines which underlie them. Twenty-eight bishops of the American Episcopal Church have published an open protest against the new movement, and the late Pastoral of the Convention reasserts the principles of the Reformation, denies the presence of our Lord in the Eucharist, and concludes the subject by saying: "We would most earnestly deprecate those extravagances in Ritualism, recently introduced, which tend to assimilate our worship to that of a church hostile to our own. And we must urge you to remember that the reverent obedience to their bishops and other chief ministers, promised by the clergy at their ordination, would, if faithfully rendered, prevent these evils." We are not aware that anything more explicit be required by our friends who "love their own particular church" so well; but if the above be not enough, we imagine they will not wait very long for something more.
The most painful feature, however, in this movement, is an apparent want of truthfulness and a disingenuousness which are inconsistent with the earnest desire to know the faith of Christ. It is very hard to comprehend the course of some of the leaders in this "Catholic revolution," unless their aim be to maintain a cause without any regard for truth or justice. They are sometimes very insincere in their condemnations of Romanism before the people, when in their hearts they must see that they are making dupes of the ignorant.
A very vapid book has been handed to us, entitledConversations on Ritualism. The Rev. Mr. Wilson (Ritualist) instructs Mr. Brown, and opens his eyes to see that there is a pure Catholicity all unknown to Rome, and even to the (beloved) East, which is now about to revive and do wonders. Mr. Brown is informed that the American Church has not yet been put together. The elements of which it is composed are floating around; but so sure as the sun rises some bright day, the chaos will be one beautiful scene of order and unity, when all shall think alike, and the brilliant altars shall blaze with candles and smoke with incense. Now, Rev. Mr. Wilson "doubts if there are many of his bishops and priests who know more than the mere A, B, C, of the real question of the church worship." They will, however, be enlightened, because the world is to see the "gorgeous Ritual without the doctrinal errors and corruptions of Rome," and to take a "pill which is not to be gilded." Puritanism comes in for a terrible malediction. "If ever an evil spirit has appeared on the earth, of such a character as to put men out of patience with its inconsistencies and absurdities, that spirit is Puritanism." O Puritanism, Puritanism, thou that abhorrest pictures and flowers, stained glass and altar-cloths, thou that lovest whitewash and blank hard-finish, with what amazement shalt thou hereafter discern the glories of the heavenly city, the New Jerusalem! "This Puritanism is a very subtle and persistent poison; I have known it to crop out where least expected; I have even known of mitred heads which seem in some way turned by it." But, bad as it is, it is not worse than Popery, which good Mr. Brown is taught to distinguish well from Ritualism. Then Rev. Mr. Wilson, speakingex cathedra, defines what this Popery is. Its errors are "the cultus of the Blessed Virgin; adoration of the cross, images, and relics; the doctrine of purgatory, Transubstantiation, Papal pardons, indulgences and dispensations, supererogatory merits, and forbidding the clergy to marry." Pope Wilson, who rejects the authority of Pius IX., pronounces these doctrines and practices as grave errors. There can be no doubt, therefore, of the clearness of his vision, and discussion were useless and certainly inappropriate. But, behind the scenes, what is the practical difference between the Catholic doctrine condemned, and the belief symbolized by the Ritualists? Mr. Brown has gone home quite satisfied, and he will not hear our conversation, and we can afford to talk our honest convictions. The cultus of the Blessed Virgin and the saints is nothing more than the devotion which our friend, Mr. Mackonochie approves under another name. Catholics do notadorethe cross, nor images, nor relics. They treat them with veneration and religious respect, and so do the Ritualists. Rev. Mr. Wilson prays for his departed friends, though for the world he would not say out loud Purgatory. Transubstantiation he does not accept, though he believes that the bread and wine are the body and blood of Christ, and to be adored with every outward symbol of devotion. Pardons are very good in themselves, if the Pope has nothing to do with them; and as for forbidding the clergy to marry, he would leave that an open question. Many of the Ritualists have evinced a preference for a single life, and a desire even to establish convents and monasteries. Mr. Brown is sleeping quietly on his Protestant pillow while Mr. Wilson prays before his crucifix, and is a Romanist at heart though not in name.We fear there are many Mr. Browns, and Madame Browns, and Misses Brown, who are likewise deceived. In religion we would prefer more manliness and outspoken honesty. TheseConversations on Ritualismare only an example of what we have often seen and heard with much pain. We have great hopes of any man who is truthful; but when there is a desire to deceive, and an unwillingness to follow truth to its just conclusions, there is little chance for argument. But some of the Ritualists are as unfair toward their own church as they are toward us. It cannot condemn them; for whatever language it may use, they will interpret it to suit their own case. When Tract No. XC. appeared, the entire English communion scouted its attempt to reconcile the articles with Catholic doctrine. Now, there is no difficulty in explaining away every objectionable point and making those thirty-nine daggers inoffensive. TheBaptist Quarterlysays: "The twenty-fifth article declares, 'The sacraments were not ordained to be gazed upon,' an unquestionable interdiction of eucharistic adoration. But this, we are told, must mean that they are not to be looked upon without reverence and devotion. So article twenty-eight says, 'The sacrament of the Lord's supper was not by Christ's ordinance lifted up or worshipped.' This, it is said, may mean that elevation may not be practised, on the ground of its being done by Christ's ordinance, but it may be done on some other ground. What may be the casuistry of men who can so defend their principles, it is difficult for minds accustomed to frank and straightforward actions to comprehend." If the Privy Council forbids the practices of the Ritualists, theChurch Recordtells us that "they must indeed be short-sighted who suppose that the disuse under compulsion of the ritual expression of a doctrine will hinder it from being taught and believed." If the whole house of American bishops distinctly deny any presence of the body and blood of Christ in the Eucharist, and forbid any worship of the elements, on the ground that Christ is not there, then these loyal churchmen are "cheered," and take refuge under the incautious use of a term which in one sense might be objected to even by Catholics. Say the bishops, "Especially do we condemn any doctrine of the holy Eucharist which implies that, after consecration, the proper nature of the elements of bread and wine does not remain; whichlocalizesin them the bodily presence of our Lord." The prelates meant to say that our Lord is not really in the sacrament, and had no idea of the theological objection which Catholic doctors might find to the use of the word localize. TheCatechismof the Council of Trent tells us that our Lord is not in the sacrament "ut in loco" that is, he is not limited or circumscribed by the ordinary laws of quantity and extension. This is evident, because our Lord is present by miracle and according to the conditions of his glorified humanity. "When the Pastoral is examined," says theChurchman, "it turns out to be a denial of a physical or carnal presence, which the writer (inThe Catholic World) not having the fear of the Council of Trent before his eyes, declares must belocal." The Pastoral says nothing about a physical or carnal presence, the precise meaning of which in high-church casuistry we do not know; but it denies any "bodily presence." Now, if our Lord's body is there at all, there is a bodily presence, and that presence is localized, that is to say, he is within the species of bread and wine.To use the words of St. Cyril, "That which appears to be bread is not bread, but the body of Christ; and that which appears to be wine is not wine, but the blood of Christ." It is hard for us to believe that the author of the above stricture on the Pastoral knows what he means himself. If by "physical" he means according to the ordinary laws of physics, he need not beat the air any more. If by "carnal" he intends to say that our Lord is not in the Eucharist, as when in the days of his sojourn on earth, he was subject to all the natural conditions of flesh and blood, he will find no adversary in the Catholic Church. The substance of the bread and wine is changed into the substance of the body and blood of Christ, and he is in the Eucharist sacramentally, but as truly and really as he is at the right hand of the Father in heaven. Two substances cannot coexist at one time in one and the same space, and so, according to the plain definition of our creed, the Incarnate Word is miraculously present, whole and entire in either form, and under every consecrated host in the world. That the bishops meant to deny distinctly any true presence of Christ in the sacrament, is evident enough to any mind, and we cannot admire the candor of the writer who would try to escape from it by a quibble upon a word whose common acceptation is quite plain. TheChurch Recordwould have us believe that anything can here be tolerated, provided you do not use the word "Transubstantiation."
But what shall we say of the following language taken from theChurchman? "The Romish Church does not, comparatively speaking, care one fig for transubstantiation, the celibacy of the clergy, the employment of her particular liturgy and ceremonial. She has sacrificed these for dominion in times past. She will do it again. She will explain away transubstantiation, she will admit the marriage of the clergy, she will make almost any other concession, if she can get her penny's worth in return. But one thing she does care about, and that is the Pope's supremacy." The author of this famous passage is unsafe in any community, and ought to be continually watched by detectives. It is easy to write falsehood, and not very hard to speak it; but it avails very little those who have the hardihood to use it. We have come to the conclusion, from a long experience, that high-churchmen will never be driven from their ground by any decisions of their own church, and that many of them are exceptions to the ordinary laws of humanity. They are inaccessible to reason. On this ground they will excuse us if we pray the more earnestly for them, or endeavor to point out to the world their wonderful inconsistency. They advocate a kind of infallibility which, to be sure, is not within the reach of any one, and yet when the Catholic Church is called infallible, they find the very idea inconsistent with their reason. "So long as Rome keeps to itself, it is grand, imposing, and may pass for powerful. But when it appeals to argument and ventures into the province of reason, it admits the possibility of an adverse conclusion. Infallible men must not reason, they can only pronounce." Perhaps it was a hoary head that indited these words in theChurchman, or it may have been a young and inexperienced warrior. Is there any objection to show the grounds of our faith to one who asks for them, and may not even the writer of the above enter upon an argument to prove the existence of God, "without admitting the possibility of an adverse conclusion"?It is something new to us that we can only defend by argument the things that we doubt. We do not reason on theintrinsiccredibility of the doctrine proposed to our belief, but upon the extrinsic evidence that God, the only revealer, really proposes the doctrine. And we are quite ready to show to any honest mind the proofs that the Catholic Church is the one and only church of God. Nay, this has been done by our fathers and doctors from the beginning. Every Catholic is infallible so far as his faith goes, because he relies upon the church which is infallible; but this does not prevent him from defending by reason the creed which he holds. The same luminous author asks if "Rome will stand equally well the daylight which will be let into her secret places." So also the accusation has been made, that "the Romish Church has one set of doctrines for the public and another for the initiated; that to converts she always showed her best face, and did not reveal her true features until she had fairly caught them in her iron grasp." In reply to these nursery tales, meant for crying children only, we say briefly that Rome has no "secret places" whatever; that the daylight shines in her, and through her; and that all she holds and teaches is in her catechism, which is taught to young and old. Any one who wishes to know her creed can easily find it out, and it is as much in the possession of the unlettered peasant as it is of the learned philosopher. It is barely possible that they who write and speak such silliness as the above may be honest; but surely, if they are in their right minds, there is no excuse for their ignorance. Dear Ritualists, when you wish to keep your friends or parishioners from going Romeward, pray tell the truth; for when they find out that you have tried to deceive them, they will all the faster run from a system which cannot bear honesty and plain-dealing.
There is another point in which our good friends who like to call themselves Catholics are manifestly either ill-informed or disingenuous. They profess to see a great distinction between the schismatic Greek communion and the Catholic Church, and speak as if there were the slightest hope of any intercourse between themselves and the Eastern sects. The separated Greeks are certainly in a lifeless state, owing to their schism and their slavish subjection to the state; but their standards are as decisive against Protestantism and the English pretensions as even the canons of Trent. To speak otherwise, and to represent to an unlettered person that there is any approximation between Anglicanism and the East, is only an attempt to deceive. The position of the schismatic Christians of the East is quite simple upon our views of Catholic unity; but we venture to again urge our brethren of the Episcopal Church, to prosecute their investigations and do something more than pass resolutions such as are every year triumphantly carried at the sessions of the American and Foreign Christian Union. "Why not quietly wait," says theChurchman, "and let us be snubbed?" We are quite willing to wait; but in this day of telegraph and steam improvements, may we not beg the committee to move a little faster? In the mean time, we would place in their hands a little manual, by Dr. Overbeck, a Russian priest, who speaks only the sentiments of his whole communion.We quote from the English edition of his work on Catholic orthodoxy. Speaking in the name of the Greek Church, he says in answer to Dr. Pusey'sEirenicon, (page 97,) "We do not want your power nor your riches; these are no baits for us. We are content with our poverty and our pure faith, which nobody shall sully; and are we to commune with a churchso replete with heresyas the English Church is! Are we to expose our only treasure, our pure faith! You have installed heresy in your pulpits; you do not cast it out; nay, you cannot cast it out, because your church is historically a Protestant Church, and Protestants framed your articles which you contrive in vain to unprotestantize. God forbid!No communion with an heretical church! No communion with the English Church—it would be the grave of orthodoxy." Again, (page 89,) "The Orthodox Church does not recognize the English Church to beachurch, in her own meaning of the word, any more than the Lutheran, Reformed, or any other Protestant Church. If we, nevertheless, use the termchurchin the controversy, it is only a conventional mode of speaking, while disproving the fact, and denying the truth of the underlaid idea." "The English Church is not, and never was recognized by any Catholic Church."
From what we have seen, the prospects of Ritualism are not very bright. Whatever authority the Episcopal Church possesses will undoubtedly be used to prevent its growth and influence. It is quite certain that it can never be grafted upon the service or discipline of a communion whose very existence depends upon its Protestantism. The bishops are in a directly hostile attitude toward the movement; and if some of them let it alone, it is, perhaps, because they think that it will the sooner die out. Ritualists will go forward to a certain point, and High-Churchmen will stand ungenerously behind to take any advantage of their success, and to disavow all responsibility when the hour of trouble comes.
After a while, the whole revolution will cease, and while many will become Catholics, others will return to indifference, and to greater torpidity than at the beginning. Already there are signs of division among the movers in the drama. They are not agreed on the question of quantity, some proposing to go much further Romeward than others are willing to follow. English Ritualists are dissatisfied with their American friends, and accuse them of cowardice or want of frankness. The bishops snub them at every opportunity, the powers of the state fall down upon them, and they cannot come to any settled conclusion what to do. In this country they can act as they like, untouched by civil authority, and yet the whole land can boast of only one or two churches where ceremonies are carried out according to the code. It is doubtful how long these churches can be supported on the voluntary principle. Our own judgment is, that a few years will see the end of a movement which ought to result in many conversions to the Catholic faith. If there were strict honesty among the leaders, we should be more hopeful; but when false statements are constantly made, and the "No Popery" cry is held up as a blind by even the advance-guard who wear chasubles and hear confessions, what encouragement have we for the future? It is so easy to retrace one's steps and to look unconscious of all harm if the tide of battle turns. We know of more than one bishop, and many ministers in the Episcopal Church, who have recanted their errors with more or less manliness, and are now in the surgeon's tent, far away from all danger.The lawn-sleeves and the fair heritage have proved too much for their faith in things eternal. They who once were ready to accept all the decrees of Trent and utterly reject the articles of their own church, have become doctors of divinity, with large families of children, and the pangs of conscience have ceased. Monasteries well organized have been broken up by the marriage of nearly all the reverend monks, and communities of sisters have been seriously embarrassed by the drafts the clergy have made upon their number. We mention these facts in sorrow; for it is a sad proof of the inconsistency of man in matters of religion. Why should we expect any more from the Ritualists than we have realized from their cotemporaries or progenitors? Especially, when we behold among them a self-sufficiency and untruthfulness which have no parallel in ecclesiastical history, what shall we dare hope?
The Anglican communion can never be unprotestantized. It may in the course of time fall to pieces, and every living moment within its bosom will help its dissolution. As a body, it never can take any Catholic position, nor wash off the birthmarks which prove its parentage.
Those who really wish for a divine church and the rites which speak the old unchangeable faith, will come one by one "to the pillar and ground of truth." Having tried shadows long enough, being wearied by "playing at church," and tired of holding up a religion by their own strength, they will come where God hath established his covenant in Zion and his mercy in Jerusalem. No honest man can long hold the doctrine of the Real Presence and remain away from the altars where alone the Holy of Holies can be found. No man can seek to confess his sins and often kneel to one who is afraid to hear him openly, who presents at best a doubtful code of morals, and plays, like a foolish child, with tools whose proper use he knows not. The end will soon come. The Catholic Church would have perished long ago, if her life had not been the life of God, and no counterfeit of her august creed can survive the changes of time. Ritualism will pass away, and something else will take its place. The Holy Spirit of truth speaks through this movement to honest hearts who will hear and obey. Many are like the young man in the gospel, who went away from Christ because the sacrifice was too great. He was "not far from the kingdom of God," neither are our Ritualistic brethren far distant from the portals of the true Zion. God grant that they may be not unfaithful to the truth they know, nor lastingly unwilling in the day of the divine power.
[Footnote 292]
[Footnote 292:Memorials of those who suffered for the Catholic Faith in Ireland in the Sixteenth, Seventeenth, and Eighteenth Centuries. Collected and edited from the original authorities. By Myles O'Reilly, B.A., LL.D. New York: Catholic Publication Society. 1869. 12mo, pp. 462.]
The Catholic Church in Ireland, oppressed from the days of the Norman invasion, became, from the time of Henry VIII., a living martyr; her sufferings having no parallel in Europe from the time of the three centuries of persecution under the Roman emperors. It was not so much the persecution and martyrdom of individuals so much as of a race and nation. Hence, while theActs of the Early Roman Martyrs, formally drawn up, have long since been collected by Ruinart; while a Challoner, for England, collected records of the martyrs of the faith in hisMissionary Priests, that all-absorbing favorite of our earliest days; while even the memorials of the missionary martyrs in our own land had been collected, no one seemed to think of selecting the records of Ireland's martyred priests from the harrowing tale of the suffering and unconquerably faithful people amid whom they perished.
It has been well that this pious task has at last been undertaken, and so well accomplished. This work of Mr. O'Reilly is a plain, unvarnished collection of contemporary accounts, with no attempt to make, from the simple details given, a graphic and affecting picture. Brief, too brief, indeed, many of these records are; but further researches, unexplored archives, correspondence not hitherto consulted, will, we trust, ere long, give more extended and edifying memorials of these faithful clergymen, these bishops, priests, secular and regular, of the Isle of Saints.
During much of the period of the great Irish persecution, during that long interval between 1540 and 1701 it was scarcely possible to draw up and send out of Ireland, much less preserve in it, extended accounts of the martyrdom of those who died for the faith. Research or inquiry into their births or early lives was out of the question.
The chief sources where we can now seek information as to these heroic men are the historical writings of the religious orders who labored in Ireland. Among the Franciscans, the great annalist of the order is Father Luke Wadding, an Irishman, who has preserved many valuable accounts relating to his native country. Colgan, another Irish writer of the same order, in the preface to theActa Sanctorum Hiberniae, gives an account of the death of two of his literary associates, Fathers Fleming and Ward.
De Burgo, of the order of Preachers, published a well-known work,Hibernia Dominicana, devoted to the history of his order in Ireland.
The Jesuit, Father Tanner, in hisSocietas Jesu Militans, records the lives of many of his order who died for the faith in Ireland, and, in another work, not cited by our author, hisMortes Illustres, while treating of distinguished Irish members, enters into the persecutions of the church in their native land.
Then there were special works on the various persecutions: theRelatio Persecutionis Hiberniae, by Father Dominic a Rosario, published at Lisbon in 1655; Bruodin'sPropugnaculum Catholiae Veritatis, issued at Prague in 1669; Bishop Rothe'sAnalecta Sacra Nova et Mira de Rebus Catholicorum in Hibernia pro Fide et Religione Gestis, published at Cologne, in 1617, under the assumed name of Philadelphus; and theProcessu Martyrialisof the same author, which appeared two years later; thePersecutio Hiberniae, 1619; Morrison'sThrenodia Hiberno-Catholica, sive Planctus Universalis totius Cleri et Populi Regni Hiberniae, published at Innspruck, in 1659; and Carve'sLyra, Sulzbach, 1666, with other works of more general scope.
Besides these printed works, Mr. O'Reilly cites several manuscripts preserved in the Burgundian Library at Brussels—Magna Supplicia, written about 1600; an account of the martyrdom of Bishop Dovany in 1612; Mooney's account of the Franciscan Province in Ireland; and unpublished letters of Irish Jesuits.
The first blows at the Catholic Church in Ireland were struck under Henry VIII. at the monasteries; then came the intrusion of men, as bishops, who acknowledged that monster as head of the church, and the expulsion of those who refused to admit this new power in the crown. In the reign of his daughter Elizabeth came the doctrine that the sovereign, provided always, nevertheless, that he be not a Catholic, is not only head of the church, but empowered to make creeds and a ritual for worship. In a few reigns more came the doctrine that the Calvinists in a nation are the head of the church and state, may behead kings, make and unmake worships and creeds, and put to death all who gainsay them.
The persecution under Henry was comparatively bloodless; the plunder was too plentiful for men to stop to slay. Only one instance is recorded—that of the beheading of the guardian of the Franciscan convent at Monaghan, and of several of his friars; but we can scarcely credit that under so sanguinary a tyrant so little blood was shed in Ireland, where no scruple ever held back the English sword from slaughter, only a few Irish families or bloods being recognized as men whom to kill was murder.
England had her illustrious martyr, Cardinal John Fisher, Bishop of Rochester; Ireland in her hierarchy had an illustrious confessor in William Walsh, Bishop of Meath, a Cistercian, born at Dunboyne, and a monk in the Abbey of Bective, till its suppression.
"Whatever doubt there may be about the place of his birth and his early history, there is none whatever as to his eminent virtues, distinguished abilities, and the heroic fortitude with which he bore numerous and prolonged sufferings for the faith. His unbending orthodoxy and opposition to the innovations of Henry VIII. and Edward VI. marked him out for promotion after the accession of Mary, and accordingly we find him associated with the zealous primate, Dr. Dowdall, in the commission to drive from the sanctuary all such as were faithless to their trust.
"Dr. Walsh was consecrated about the close of 1554, and immediately applied himself with zeal and energy to reform abuses, and to heal the wounds which during the last two reigns had been inflicted on faith, morals, and discipline. The period of his usefulness was, however, destined to be brief, and he had time merely to stimulate his priests and to fortify his diocese when the gathering storm burst over the Irish church, and sacrificed the Bishop of Meath among its first and noblest victims. Queen Mary died in 1558, and was succeeded by Elizabeth, who at once publicly embraced the reformed tenets, and proceeded to have them enforced on all. In 1560, an act was passed, under the deputyship of the Earl of Suffolk, which ordered all ecclesiastical persons, judges, officers, justices, mayors, and all the other queen's officers, to take the oath of supremacy under penalty of forfeiture, and also enacted that if any person should, by writing, printing, teaching, preaching, by express words, deed, or act, maintain any foreign spiritual jurisdiction, he should for the first offence forfeit all his goods and suffer one year's imprisonment, for the second offence should incur the penalty of praemunire, and for the third be deemed guilty of high treason."