"Too late have I known thee, O ancient truth! Too long have I wandered from thee, O ancient beauty!"
Saint Augustine.
INSCRIBED TO THE REV. FATHER WELCH, S.J.
Is it too late, O Lord! too late,To thee who count'st not timeAs we thy finite creatures do,By cycles as they chime?By years, and months, and fleeting days—Not so thou countest, Lord;A thousand years are in thy sightAs yesterday's brief word.Or is it only late forme,Late for earth's fleeting day,Because the best of life is gone—My youth has passed away?Its fresh love, though, was given to thee;Yet now, how cold it seems,And I as one who shadows chasedIn labyrinths of dreams.In faith I walk now with thee, Lord,As when Incarnate hereThe wondering Jews looked on thy face,And to thy words gave ear.I am with thee at the marriage feastIn Cana's peaceful dale,I hear thy Blessed Mother's voiceO'er thee in love prevail.I hear thee answer her, and bringFrom water even wine,And mark that wondrous miracleWhich stamps thee God Divine!And then, amid thy chosen twelveThe mystic supper spread,With only juice pressed from the vine,And only wheaten bread;And yet, as at fair Cana's feast,Faith's miracle there stood,This bread thywordtransforms to flesh,This wine into thy blood!I hear thee say those solemn words,"Except my flesh ye eat,And drink my blood, no life have ye,"No love for me complete!I hear the Jew, "How can this manGive us his flesh to eat?"I mark thy silence; then, again,Thy solemn words repeat.This is faith's lesson. Lord, I bowSubmissive to thy word,Nor ask I "how:" it is enoughThat thou hast said it, Lord!O wondrous mystery of faith!Great God, thou dost retainThe vision of thypresencetillWe cease to say, "Explain."And last, I see thee on the cross,Thine arms extended wide,As if to draw the world to theeTo kiss thy wounded side.And then, down-lifted from the cross,And in the linen laid,With spices pressed by Mary's handIn wounds the spear had made.All this I see, and in the nightThy voice comes low and sweet,And bids me, sinner as I am,To kiss thy wounded feet.And each dear hand, once raised to bless,To heal, now torn and riven—Lord, in those bleeding hands takemine,Nor let them go till heavenShall take me, wanderer, safely in,Where all these tears and sighsShall on thy breast be hushed to rest,In golden paradise!Then is it late, "too late," O Lord?I am waiting in the porchTo hear those "gates of pearl" unbar,And enter in thy church;To find sure anchor, peace and rest,From error, sorrow, sin;I am very weary of earth's strife—Lord, let thy wanderer in.
Is it too late, O Lord! too late,To thee who count'st not timeAs we thy finite creatures do,By cycles as they chime?By years, and months, and fleeting days—Not so thou countest, Lord;A thousand years are in thy sightAs yesterday's brief word.
Or is it only late forme,Late for earth's fleeting day,Because the best of life is gone—My youth has passed away?Its fresh love, though, was given to thee;Yet now, how cold it seems,And I as one who shadows chasedIn labyrinths of dreams.
In faith I walk now with thee, Lord,As when Incarnate hereThe wondering Jews looked on thy face,And to thy words gave ear.I am with thee at the marriage feastIn Cana's peaceful dale,I hear thy Blessed Mother's voiceO'er thee in love prevail.
I hear thee answer her, and bringFrom water even wine,And mark that wondrous miracleWhich stamps thee God Divine!And then, amid thy chosen twelveThe mystic supper spread,With only juice pressed from the vine,And only wheaten bread;
And yet, as at fair Cana's feast,Faith's miracle there stood,This bread thywordtransforms to flesh,This wine into thy blood!I hear thee say those solemn words,"Except my flesh ye eat,And drink my blood, no life have ye,"No love for me complete!
I hear the Jew, "How can this manGive us his flesh to eat?"I mark thy silence; then, again,Thy solemn words repeat.This is faith's lesson. Lord, I bowSubmissive to thy word,Nor ask I "how:" it is enoughThat thou hast said it, Lord!
O wondrous mystery of faith!Great God, thou dost retainThe vision of thypresencetillWe cease to say, "Explain."And last, I see thee on the cross,Thine arms extended wide,As if to draw the world to theeTo kiss thy wounded side.
And then, down-lifted from the cross,And in the linen laid,With spices pressed by Mary's handIn wounds the spear had made.All this I see, and in the nightThy voice comes low and sweet,And bids me, sinner as I am,To kiss thy wounded feet.
And each dear hand, once raised to bless,To heal, now torn and riven—Lord, in those bleeding hands takemine,Nor let them go till heavenShall take me, wanderer, safely in,Where all these tears and sighsShall on thy breast be hushed to rest,In golden paradise!
Then is it late, "too late," O Lord?I am waiting in the porchTo hear those "gates of pearl" unbar,And enter in thy church;To find sure anchor, peace and rest,From error, sorrow, sin;I am very weary of earth's strife—Lord, let thy wanderer in.
Sophia May Eckley.
St. Gertrude's Day, Nov. 15, 1869.
TRANSLATED FROM THE GERMAN OF CONRAD VON BOLANDEN.
In the same deep valley where the brook rippled over the pebbles in its bed, where the mountain sides rose up abruptly, where the moss hung from the old oaks, where Klingenberg plucked the tender beard of the young professor of history, took place the meditated attack of the doctor on the poison of materialism which was destroying the body and soul of Richard.
Slowly and carefully the doctor advanced, as against an enemy who will defend his position to the last. But how was he astonished when, upon being attacked, Frank showed no disposition to defend that most highly-vaunted doctrine of modern science—materialism. This was almost as puzzling to the doctor as the eternity of matter. Tired of skirmishing, the doctor set to work to close with the enemy and strike him down.
"I have looked only cursorily at the writings of the materialists; you have studied them carefully; and you will oblige me much if you would give me the foundation on which the whole structure of materialism rests."
"The materialistic system is very simple," answered Frank. "Materialists reject all existence that is not sensibly perceptible. They deny the existence of invisible and supersensible things. There is no spirit in man or anywhere else. Matter alone exists, because matter alone manifests its existence."
"I understand. The materialist will only be convinced by seeing and feeling. As a spirit is neither spiritual nor tangible, then there is none. Is it not so, friend Richard?"
"You have included in one sentence the whole of materialism," said Frank coolly.
"I cannot understand," said Klingenberg hesitatingly, "how the materialists can make assertions which are untenable to the commonest understandings. Why, thought can neither be seen nor felt; yet it is an existence."
"Thought is a function of the brain."
"Then it is incomprehensible how the sensible can beget the supersensible. How matter—the brain—can produce the immaterial, the spiritual."
Richard was silent.
"At every step in materialism I meet insurmountable difficulties," continued the doctor. "I know perfectly the organization of the human body, as well as the function and purpose of each part. The physician knows the purpose of the lungs, heart, kidneys, and stomach, and all the noble and ignoble parts of the body. But no physician knows the origin of the activity of the organism. The blood stops, the pulse no longer beats, the lungs, kidneys, nerves, and all the rest cease their functions. The man is dead. Why? Because the activity, the movement, the force is gone. What then is this vivifying force? In what does it consist? What color, what taste, what form has it? No physician knows. The vivifying principle is invisible, intangible, perfectly immaterial. Yet it exists. Therefore the fundamental dogma of materialismis false. There are existences which can neither be felt, tasted, nor seen."
"The vivifying principle is also in animals," said Richard.
"Certainly; and in them also intangible and mysterious. Materialism cannot even stand before animal life; for even there the vivifying principle is an immaterial existence."
"The materialist stumbles at the existence of human spirit, because he cannot get a conception of it."
"How could this be possible?" cried the doctor. "The conception is a picture in the mind, an apprehension of the senses. Spiritual being is as unapproachable by the senses as the vivifying principle, of which also man can form no conception. To deny existence because you cannot have a conception of it, is foolish. The blind would have the same right to deny the existence of colors, or the deaf that of music. And who can have a conception of good, of eternity, of justice, of virtue? No one. These are existences that do not fall under the senses. To be logical, the materialist must conclude that there is nothing good, nothing noble, no justice; for we have not yet seen nor felt nor smelt these things. Virtuous actions we can, of course, see; but these actions are not the cause but the consequence, not the thing working but the thing wrought. As these actions will convince every thinking man of the existence of virtue and justice, so must the workings of the spirit prove its existence."
"Precisely," replied Frank. "Materialism only surprises and captivates one like a dream of the night. It vanishes the moment it is seen. I read the works of Vogt and Büchner only for diversion; my object was perfectly gained."
"You read for diversion! What did you wish to forget?"
"Dark clouds that lowered over my mind."
"Have you secrets that I, your old friend and well-meaning adviser, should not know?"
Frank was confused; but his great respect for the doctor forced him to be candid.
"You know my views of women. When I tell you that Angela, the well-known Angel of Salingen, has torn these opinions up by the roots, you will not need further explanation."
"You found Angela what I told you? I am glad," said Klingenberg. And his disputative countenance changed to a pleasant expression. "I suspected that the Angel of Salingen made a deep impression on you. I did not guess; I read it in large characters on your cheeks. Have you made an avowal?"
"No; it will never come to that."
"Why not? Are you ashamed to confess that you love a beautiful young lady? That is childish and simple. There is no place here for shame. You want a noble, virtuous wife. You have Angela in view. Woo her; do not be a bashful boy."
"Bashfulness might be overcome, but not the conviction that I am unworthy of her."
"Unworthy! Why, then? Shall I praise you? Shall I exhibit your noble qualities, and convince you why you are worth more than any young man that I know? You have not Angela's religious tone; but the strong influence of the wife on the husband is well known. In two or three years I shall not recognize in the ultramontane Richard Frank the former materialist." And the doctor laughed heartily.
"It is questionable," said the young man, "whether Angela's inclination corresponds to mine."
"The talk of every true lover," said the doctor pleasantly. "Pluckthe stars of Bethlehem, like Faust's Grethe, with the refrain, 'She loves, she loves not—she loves.' But you are no bashful maiden; you are a man. Propose to her. Angela's answer will show you clearly how she feels."
The doctor was scarcely in his room when Richard's father entered.
"All as you foretold," said Klingenberg. "Your son is cured of his hatred of women by Angela. The materialistic studies were not in earnest; they were only a shield held up against the coming passion. The love question is so absorbing, and the sentiment so strong, that Richard left me near Frankenhöhe to hasten over there. I expect from your sound sense that you will place no obstacles in the way of your son's happiness."
"I regret," said Frank coldly, "that I cannot be of the same opinion with you and Richard in this affair."
"Make your son unhappy?" said Klingenberg. "Do you consider the possible consequences of your opposition?"
"What do you understand by possible consequences?"
"Melancholy, madness, suicide, frequently come from this. I leave to-morrow, and I hope to take with me the assurance that you will sacrifice your prejudice to the happiness of Richard."
Among the numerous inhabitants of Siegwart's yard was a hen with a hopeful progeny. The little chicks were very lively. They ran about after insects till the call of the happy mother brought them to her. Escaped from the shell some few days before, they had instead of feathers delicate white down, so that the pretty little creatures looked as though they had been rolled in cotton. They had black, quick eyes, and yellow feet and bills. If a hawk flew in the air and the mother gave a cry, the little ones knew exactly what it meant, and ran under the protecting wings of the mother from the hawk, although they had never seen one—had never studied in natural history the danger of the enemy. If danger were near, she called, and immediately they were under her wings. The whole brood now stopped under the lindens. The little ones rested comfortably near the warm body of the mother. Now here, now there, their little heads would pop out between the feathers. One smart little chirper, whose ambition indicated that he would be the future cock of the walk, undertook to stand on the back of the hen and pick the heads of the others as they appeared through the feathers.
Angela came under the lindens, carrying a vessel of water and some crumbs in her apron for the little ones. She strewed the crumbs on the ground, and the old hen announced dinner. The little ones set to work very awkwardly. The old hen had to break the crumbs smaller between her bill. Angela took one of the chickens in her hand and fondled it, and carried it into the house. The hen went to the vessel to drink and the whole brood followed. It happened that the one that stood on her back fell into the water, and cried loudly; for it found that it had got into a strange element of which it had no more idea than Vogt and Büchner of the form of a spirit. At this critical moment Frank came through the yard. He saw it fluttering about in the water, and stopped. The old hen went clucking anxiously about the vessel. And although she could without difficulty have taken the chicken out with her bill, yet she did not do it. Richard observed this with great interest; but showed no desire to save the little creature, whichat the last gasp floated like a bunch of cotton on the water.
Angela may have heard the noise of the hen, for she appeared at the door. She saw Frank standing near the lindens looking into the vessel. At the same time she noticed the danger of one of her little darlings, and hastened out. She took the body from the water and held it sadly in her hands.
"It is dead, the little dear," said she sadly. "You could have saved it, Herr Frank, and you did not do it." She looked at Frank, and forgot immediately, on seeing him, the object of her regrets. The young man stood before her so dejected, so depressed and sad, that it touched her heart. She knew what darkened his soul. She knew his painful struggle, his great danger, and she could have given her life to save him. She was moved, tears came into her eyes, and she hastened into the house.
Siegwart was reading the paper when his daughter hastened in such an unusual way through the room and disappeared.
This astonished him.
"What is the matter, Angela?" he exclaimed.
There was no answer. He was about to go after her when Frank entered.
"I can give you some curious news of the assessor," said the proprietor after some careless conversation. "The man is terribly enraged against me and full of bad designs. The reason of this anger is known to you." And he added, "Angela is in the next room, and she must know nothing of his proposal."
Frank nodded assent.
"About ten paces from the last house in Salingen," continued Siegwart, "I have had a pile of dirt thrown up. It was now and then sprinkled with slops, to make manure of it. Herr Hamm has made the discovery that the slops smell bad; that it annoys the inhabitants of the next house; and he has ordered it to be removed."
Richard shook his head disapprovingly.
"Perhaps Herr Hamm will come to the conclusion that, in the interest of the noses, all like piles must be removed from Salingen."
"But that is not all," said Siegwart. "It has been discovered that the common good forbids my keeping fowls, because my residence is surrounded by fields and vineyards, where the fowls do great damage. The Herr Assessor has had the goodness, accompanied by the guards, to examine personally the amount of destruction. So I have got instructions either to keep my fowls confined or to make away with them."
"Mean and contemptible!" said Frank.
Angela came into the room. Her countenance was smiling and clear as ever; but her swollen eyes did not escape Richard's observation. She greeted the guest, and sat down in her accustomed place near the window. Scarcely had she done this, when Frank stood up, went toward her, and knelt down before the astonished girl.
"Miss, I have greatly offended you, and beg your pardon."
Siegwart looked on in surprise—now at his daughter, who was perplexed; now at the kneeling young man.
"For God's sake! Herr Frank, arise," said the confused Angela. She was about to leave the seat, but he caught her hand and gently replaced her.
"If I may approach so near to you, my present position is the proper one. Hear me! I have deeply offended you. I could with ease have saved a creature that was dear to you,and I did not do it. My conduct has brought tears to your eyes—hurt your feelings. When you went away to regain your composure, and to show your offender a serene, reconciled countenance, it made my fault more distressing. Forgive me; do not consider me hard and heartless, but see in me an unfortunate who forgets himself in musing."
She looked into Frank's handsome face as he knelt before her, in such sadness, lowering his eyes like a guilty boy, and smiled sweetly.
"I will forgive you, Herr Frank, on one condition."
"Only speak. I am prepared for any penance."
"The condition is, that you burn those godless books that make you doubt about the noblest things in man, and that you buy no more."
"I vow fulfilment, and assure you that the design of those books, which you rightly call godless, is recognized by me as a crime against the dignity of man—and condemned."
"This rejoices no one more than me," said she with a tremulous voice.
He stood up, bowed, and returned to his former place.
"But, my dear neighbor, how did this singular affair happen?" said the proprietor.
Frank told him about the death of the chicken.
"The love of the hen for her chickens is remarkable. She protects them with her wings and warns them of danger, which she knows by instinct. How easy would it have been for the hen to have taken the young one from the water with her bill—the same bill with which she broke their food and gave it to them. But she did not do it, because it is strange to her nature. This case is another striking proof that animals act neither with understanding nor reflection. Acts beyond their instinct are impossible to them. This would not be the case, if they had souls."
The old servant stood with an empty basket before the library of the son, as he had stood before that of the father. Büchner, Vogt, and Czolbe fell into the fire. Jacob shook his head and regretted the beautiful binding; but the evil spirits between the covers he willingly consigned to the flames.
Again the cars stopped at the station; again the two gentlemen stood at the open window of the car to receive their returning friends. The travellers took a carriage and drove through the street.
"Baron Linden has indeed gone headlong into misery," said Lutz humorously. "Eight days ago the young pair swore eternal fidelity. It was signed and sealed. Until to-day no one could know that they were on the brink of misery."
Richard remembered his remark on the former occasion, and wondered at his sudden change of opinion.
"I wish them all happiness," said he.
"Amen!" answered Lutz. "Richard, however, considers happiness in matrimony possible. So we may hope that he will not always remain a bachelor. How is the Angel of Salingen? Have you seen her since that encounter with the steer?"
"The angel is well," said Richard, avoiding the glance of his friend.
"What do you mean by the 'Angel of Salingen'?" said the father.
"Thereby I understand the unmarried daughter of Herr Siegwart, of Salingen, named Angela, who richly deserves to be called the 'Angel of Salingen.'"
Frank knit his brows darkly and drummed on his knees.
"And the encounter with the steer?" continued he.
The professor related the occurrence.
"Ah! you did not tell me anything of that," said the father, turning to Frank. "An act of such great courage deserves to be mentioned."
The carriage passed into the court of a stately mansion. The servant sprang from his seat and opened the carriage-door. The professor looked at his watch.
"Herr Frank, will you allow your coachman to drive me to the university? I must be at my post in ten minutes. I cannot go on foot in that time."
"With pleasure, Herr Professor."
"Richard," said the other friend, "shall we meet at the opera to-night?"
"Scarcely. I must to-day enter upon my usual business."
"Come, if possible. The evening promises great amusement, for the celebrated Santinilli dances."
The accustomed routine of business began for Richard. He sat in the counting-room and worked with his habitual punctuality. Nevertheless invidious spirits lured him toward Salingen, so that the figures danced before his eyes, words had no meaning, and he was often lost in day-dreams. The watchful father had observed this, and was perplexed.
Richard's plan of studies also underwent a change. He left the house regularly at half-past five and returned at half-past six. The father, desiring to know what this meant, set the faithful Jacob on the watch.
"Herr Richard," reported the spy, "hears mass at the Capuchins."
Frank drummed a march on his knees.
"So, so!" he hummed. "The ultramontanes understand proselytizing. They have turned the head of my son. If I live long enough, I may yet see him turn Capuchin, build a cloister, and go about begging."
When Herr Frank entered the counting-room, he found his son busy at work. He stood up and greeted his father.
"I have observed, Richard," he began after a time, "that you go out early every morning. What does it mean?"
"I have imposed upon myself the obligation of hearing mass every morning."
"How did you come to take that singular obligation upon yourself?"
"From the conviction that religion is no empty idea, but a power that can give peace and consolation in all conditions of life."
"It is evident that you have breathed ultramontane air. This church-going is not forbidden—but no trifling or fanatical nonsense."
"It is my constant care, father, to give you no cause of uneasiness."
"I am rejoiced at this, my son; but I must observe that a certain gloomy, reserved manner of yours disturbs me. Your conduct is exemplary, your industry praiseworthy, your habits regular; but you keep yourself too much shut up; you do not give evening parties any more. You do not visit the concert-hall or theatre. This is wrong; we should enjoy life, and not move about like dreamers."
"I have no taste for amusements," answered Richard. "However, if you think a change would be good, I beg you to permit me to take a run out to Frankenhöhe for a couple of days."
"And why to Frankenhöhe? I do not know any amusement there for you."
"I have planted a small vineyard, as you know, and I would like to see how the Burgundies thrive."
Herr Frank was not in a hurry togive the permission. He thought and drummed.
"You can go," he said resignedly. "I hope the mountain air will cheer you up."
Herr Siegwart had remarked the same symptoms in his daughter that Herr Frank had in his son; but Angela did not give way to discontent. She was always the same obedient daughter. The poor and sick of Salingen could not complain of neglect. But she was frequently absent-minded, gave wrong answers to questions, and sought solitude. If Frank was mentioned, she revived; the least circumstance connected with him was interesting to her. Her sharp-sighted father soon discovered the inmost thoughts and feelings of his daughter. He thought of Herr Frank's ill-humor toward him, and was disposed to regret the hour that Richard entered his house.
The Burgundies at Frankenhöhe were scarcely looked at. The young man hastened to Salingen. He found the landscape changed in a few weeks. The fields had clothed themselves in yellow. The wheat-stalks bent gracefully under their load. Everywhere industrious crowds were in the fields. The stalks fell beneath the reapers. Men bound the sheaves. Wagons stood here and there. The sheaves were raised into picturesque stacks. The sun beamed down hot, and the sweltering weather wrote on the foreheads of the men, "Adam, in the sweat of thy brow thou shalt eat thy bread."
In the proprietor's house all was still. The old cook sat beneath the lindens, and with spectacles on her nose tried to mend a stocking which she held in her hand. She arose and smiled on Richard's approach.
"They are all in the fields. We have much work, Herr Frank. The grain is ripe, and we have already gathered fifty wagon-loads. I am glad to see you looking so much better. The family will also be glad. They think a great deal of you—particularly Herr Siegwart."
"Give them many kind greetings from me. I will come back in the evening."
"Off so soon? Will you not say good-day to Miss Angela? She is in the garden. Shall I call her?"
"No," said he after a moment's reflection; "I will go into the garden myself."
After unlatching the gate, he would have turned back, for he became nervous and embarrassed.
Angela sat in the arbor; her embroidery-frame leaned against the table, and she was busily working. As she heard the creaking of footsteps on the walk, she looked up and blushed. Frank raised his hat, and when the young woman stood up before him in beauty and loveliness, his nervousness increased, and he would gladly have escaped; but his spirit was in the fetters of a strange power, and necessity supplied him with a few appropriate remarks.
"I heard that the family were absent; but I did not wish to go away without saluting you, Miss Angela."
She observed the bashful manner of the young man, and said kindly, "I am glad to see you again, Herr Frank," and invited him to sit down. He looked about for a seat; but as there was none, he had to sit on the same bench with her.
"Do you remain long at Frankenhöhe?"
"Only to-day and to-morrow. Work requires dispatch, and old custom has so bound me to my occupation that the knowledge of work to be done makes me feel uneasy."
"Do you work every day regularly in the counting-room?"
"I am punctual to the hours, for the work demands regularity and order. There are every day some hours for recreation."
"And what is the most pleasant recreation for you?"
"Music and painting. I like them the best. But of late," he added hesitatingly, "unavoidable thoughts press on me, and many hours of recreation pass in useless dreaming."
Angela thought of his former mental troubles and looked anxiously in his eyes.
"Now, you have promised me," she said softly, "to forget all those things in those bad books that disturbed your mind."
"The fulfilment of no duty was lighter or more pleasant to me than to keep my promise to you, Angela."
His voice trembled. She leaned over her work and her cheeks glowed. The delicate fingers went astray; but Frank did not notice that the colors in the embroidery were getting into confusion. There was a long pause. Then Frank remembered the doctor's final admonition, "Be not like a bashful boy; put aside all false shame and speak your mind;" and he took courage.
"I have no right to ask what disturbs and depresses you," said she, in a scarcely audible voice and without moving her head.
"It is you who have the best right, Angela! You have not only saved my life, but also my better convictions. You have purified my views, and influenced my course of life. I was deeply in error, and you have shown me the only way that leads to peace. This I see more clearly every day. The church is no longer a strange, but an attractive place to me. All this you have done without design. I tell you this because I think you sympathize with me."
He paused; but the declaration of his love hovered on his lips.
"You have not deceived yourself as to my sympathy," she answered. "The discovery that one so insignificant as myself has any influence with you makes me glad."
"O Angela! you are not insignificant in my eyes. You are more than all else on earth to me!" he cried. "You are the object of my love, of my waking dreams. If you could give me your hand before the altar in fidelity and love, my dearest wishes would be realized."
She slowly raised her head, her modest countenance glowed in a virginal blush, and her eyes, which met Richard's anxious look, were filled with tears. She lowered her head, and laid her hand in that of the young man. He folded her in his arms, pressed her to his heart, and kissed her forehead. The swallows flew about the arbor, twittered noisily, and threatened the robber who was trying to take away their friend. The sparrows, through the leaves of the vines, looked with wonder at the table where Angela's head rested on the breast of her affianced.
They arose.
"We cannot keep this from our parents, Richard. My parents esteem you. Their blessing will not be wanting to our union."
Suddenly she paused, and stood silent and pale, as though filled with a sudden fear. Richard anxiously inquired the cause.
"You know your father's opinion of us," she said, disturbed.
"Do not be troubled about that. Father will not object to my arrangements. But even if he does, I am of age, and no power shall separate me from you."
"No, Richard; no! I love you asmy life; but without your father's consent, our union wants a great blessing. Speak to him in love; beg him, beseech him, but do not annoy him on account of your selfishness."
"So it shall be. Your advice is good and noble. As long as this difficulty exists, I am uneasy. I will therefore go back. Speak to your parents; give them my kind greeting, and tell them how proud I shall feel to be acknowledged as their son." He again folded her in his arms and hastened away.
The old cook still sat under the lindens, and the stocking lost many a stitch as Frank, with a joyous countenance, passed her without speaking, without having noticed her. She shook wonderingly her old gray head.
Angela sat in the arbor. Her work lay idly on the table. With a countenance full of sweetness she went to her room, and knelt and prayed.
Herr Frank looked up astonished, as Richard, late in the evening, entered his chamber.
"Excuse me, father," said he joyfully and earnestly; "something has happened of great importance to me, and of great interest to you. I could not delay an explanation, even at the risk of depriving you of an hour's sleep."
"Well, well! I am really interested," said Herr Frank, as he threw himself back on the sofa. "Your explanation must be something extraordinary, for I have never seen you thus before. What is it, then?"
"For a right understanding of my position, it is necessary to go back to that May-day on which we went to Frankenhöhe. Your displeasure at my well-grounded aversion to women you will remember."
With childish simplicity he related the whole course of his inner life and trials at Frankenhöhe. He described the deep impression Angela had made upon him. He took out his diary and read his observations, his stubborn adherence to his prejudices, and the victory of a virtuous maiden over them. The father listened with the greatest attention. He admired the depth of his son's mind and the noble struggle of conviction against the powerful influence of error. But when Richard made known what had passed between himself and Angela, Herr Frank's countenance changed.
"I have told you all," said Richard, "with that openness which a son owes to his father. From the disposition and character of Angela, as you have heard them, you must have learned to respect her, and have been convinced that she and I will be happy. Therefore, father, I beg your consent and blessing on our union."
He arose and was about to kneel, when Herr Frank stopped him.
"Slowly, my son. With the exception of what happened to-day, I am pleased with your conduct. You have convinced yourself of the injustice of your opinion of women. You have found a noble woman. I am willing to believe that Angela is a magnificent and faultless creature, although she have an ultramontane father. But my consent to your union with Siegwart's daughter you will never receive. Now, Richard, you can without trouble find a woman that will suit you, and who is as beautiful and as noble-minded as the Angel of Salingen."
"May I ask the reason of your refusal, father?"
"There are many reasons. First, I do not like the ultramontane spirit of the Siegwart family. Angela is educated in this spirit. You would be bound to a wife whose narrow views would be an intolerable burden."
"Pardon, father! The extractsfrom my diary informed you that I have examined this ultramontane spirit very carefully, and that I was forced at last to correct my opinions of the ultramontanes—to reject an unjust prejudice."
"The stained glass of passion has beguiled you into ultramontane sentiments; and further, remember that Siegwart is personally objectionable to me." And he spoke of the failure of the factory through Angela's father.
"Herr Siegwart has told me of that enterprise, and, at the same time, gave me the reasons that induced him to prevent its realization. He showed the demoralizing effects of factories. He showed that the inhabitants of that neighborhood support themselves by farming; that the religious sentiment of the country people is endangered by Sunday labor and other evil influences that accompany manufacturing."
"And you approved of this narrow-mindedness of the ultramontane?" cried Frank.
"Siegwart's conduct is free from narrow-mindedness. You yourself have often said that faith and religion had much to fear from modern manufactories. If Siegwart has made great sacrifices, if he has interfered against his own interest in favor of faith and morality, he deserves great respect for it."
"Has it gone so far? Do you openly take part with the ultramontane against your father?"
"I take no part; I express frankly my views," answered Richard tranquilly.
"The views of father and son are very different, and we may thank your intercourse with the ultramontanes for it."
"Your acquaintance, father, with that excellent family is very desirable. You would soon be convinced that you ought to respect them."
"I do not desire their acquaintance. It is near midnight; go to rest, and forget the hasty step of to-day."
"I will never regret what has taken place with forethought and reflection," answered Richard firmly. "I again ask your consent to the happiness of your son."
"No, no! Once for all—never!" cried Frank hastily.
The son became excited. He was about to fly into a passion, and to show his father that he was not going to follow blind authority like an inexperienced child, when he thought of what Angela said, "Speak to your father in love;" and his rising anger subsided.
"You know, father," he said hesitatingly, "that my age permits me to choose a wife without reference to your will. As the consent is withheld without valid reasons, I might do without it. But Angela has urgently requested me not to act against your will, and I have promised to comply with her wishes."
"Angela appears to have more sense than you. So she requested this promise from you? I esteem the young lady for this sentiment, although she be a child of Siegwart, who shall never have my son for a son-in-law."
The young man arose.
"It only remains for me to declare," said he calmly, "that to Angela, and to her alone, shall I ever belong in love and fidelity. If you persevere in your refusal, I here tell you, on my honor, I shall never choose another wife."
He made a bow and left the room. It was long past midnight, and Herr Frank was still sitting on the sofa, drumming on his knees and shaking his head.
"An accursed piece of business!" said he. "I know he will not break his word of honor under any circumstances.I know his stubborn head. But this Siegwart, this clerical ultramontane fellow—it is incompatible; mental progress and middle-age darkness, spiritual enlightenment and stark confessionalism—it won't do. Angela certainly is not her father. She is an innocent country creature; does not wear crinoline, dresses in blue like a bluebell, has not a dainty stomach, and has no toilette nonsense. The nuns, together with perverted views of the world, may, perhaps, have taught her many principles that adorn an honorable woman; but—but—" And Herr Frank threw himself back grumbling on the sofa.
On the following day Richard wrote Angela a warm, impassioned letter. The vow of eternal love and fidelity was repeated. In conclusion, he spoke of his father's refusal, but assured her that his consent would yet be given.
Many weeks passed. The letters of the lovers came and went regularly and without interruption. She wrote that her parents had not hesitated a moment to give their consent. In her letters Richard admired her tender feeling, her dove-like innocence and pure love. He was firm in his conviction that she would make him happy, would be his loadstar through life. He read her letters hundreds of times, and these readings were his only recreation. He spoke not another word about the matter to his father. He kept away from all society. He devoted himself to his calling, and endeavored to purify his heart in the spirit of religion, that he might approach nearer to an equality with Angela. The father observed him carefully, and was daily more and more convinced that a spiritual change was coming over his son. Murmuringly he endured the church-going, and vexedly he shook his head at Richard's composure and perseverance, which he knew time would not change. The more quietly the son endured, the more disquieted Herr Frank became. "Sacrifice your prejudices to your son's happiness," he heard the doctor saying; and he felt ashamed when he thought of this advice.
"What cannot be cured must be endured," he was accustomed to say for some days, as often as he went into his room. "The queer fellow makes it uncomfortable for me; this cannot continue; days and years pass away. I am growing old, and the house of Frank must not die out."
One morning he gave Richard charge of the establishment. "I have important business," said he. "I will be back to-morrow."
The father smiled significantly as he said this. Richard heard from the coachman that Herr Frank took a ticket for the station near Frankenhöhe. He knew the great importance to him of this visit, and prayed God earnestly to move his father's heart favorably. His uneasiness increased hourly, and rendered all work impossible. He walked up and down the counting-room like a man who feared bankruptcy, and expected every moment the decision on which depended his happiness for life. He went into the hall where the desks of the clerks stood in long rows. He went to the desks, looked at the writing of the clerks, and knew not what he did, where he went, or where he stood.
The next day Herr Frank returned. Richard was called to the library, where his father received him with a face never more happy or contented.
"I have visited your bride," he began, "because I had a curiosity to know personally the one who has converted my son to sound views of womankind. I am perfectly satisfied with your taste, and also with myself; for I have become reconciledwith Siegwart, and find that he is as willing to live with his neighbors in harmony as in discord. You now have my blessing on your union. The marriage can take place when you please; only it would please me if it came off as soon as possible."
Richard stood speechless with emotion, which so overcame him that tears burst from his eyes. He embraced his father, kissed him tenderly, and murmured his thanks.
"That will do, Richard," said Herr Frank, much affected. "Your happiness moves me. May it last long. And I do not doubt it will; for Angela is truly a woman the like of whom I have never met. Her character is as clear and transparent as crystal; and her eyes possess such power, and her smile such loveliness, that I fear for my freedom when she is once in the house."
Crisp, cold weather. The December winds sweep gustily through the streets of the city, driving the well-clad wanderer before them and sporting with the weather-vanes. A carriage stops before the door of the Director Schlagbein. Professor Lutz steps out and directs the driver to await him.
Emil Schlagbein, Richard's unhappy married friend, had moved his easy-chair near the stove and leaned his head against its back. He looked as though despair had seized him and thrown him into it. Hasty steps were heard in the ante-room, and Lutz stood before him.
"Still in your working-clothes, Emil? Up! the tea-table of the Angel of Salingen awaits us."
"Pardon me; my head is confused, my heart is sad; grief wastes my life away."
"War—always war; never peace!" said Lutz. "I fear, Emil, that all the fault is not with your wife. You are too sensitive, too particular about principles. Man must tolerate, and not be niggardly in compliance. Take old Frank as a model. With Angela entered ultramontanism into his house. Frank lives in peace with this spirit—even on friendly terms. Angela reads him pious stories from the legends of the saints. He goes with her to church, where he listens with attention to the word of God. He hears mass as devoutly as a Capuchin; not to say any thing of Richard, who runs a race with Angela for the prize of piety. Could you not also make some sacrifice to the whims of your wife?"
"Angela and Ida—day and night!" said the director bitterly. "The two Franks make no sacrifice to female whims. They appreciate her exalted views, they admire her purity, her unspeakable modesty, her shining virtues. The two Franks acted reasonably when they adopted the principles that produced such a woman. Angela never speaks to her husband in defiance and bad temper. If clouds gather in the matrimonial heaven, she dissipates them with the breath of love. Is the sacrifice of a wish wanted? Angela makes it. Is her pure feeling offended by Richard's faults? She kisses them away and raises him to her level. My wife—is she not just the opposite in every thing? Is she not quick-tempered, bitter, loveless, extravagant, and stiff-necked? Has she a look—I will not say of love—but even of respect for me? Do not all her thoughts and acts look to the pleasures of the toilette, the opera, balls, and concerts? O my poor children! who grow up without a mother, in the hands of domestics. How is any concession possible here? Must not my position, my self-respect, the last remnant of manly dignity go to the wall?"
"Your case is lamentable, friend! Your principles and those of yourwife do not agree. Concession to the utmost point of duty, joined with prudent reform in many things, may, perhaps, bring back harmony and a good understanding between you. You praise Angela: follow her example. She abominates the air of the theatre. The opera-glasses of the young men levelled at her offend her deeply, and bring to her angelic countenance the blush of shame. Her fine religious feeling is offended at many words, gestures, and dances which a pious Christian woman should not hear and see. Yet she goes to the opera because Richard wishes it. Her husband will at last observe this heroism of love, and sacrifice the opera to it. What Angela cannot obtain by prayers and representations, she gains by the all-conquering weapons of love. In like manner and for a like object yield to your wife. She is, at least, not a firebrand. Love must overcome her stubbornness."
Schlagbein shook his head sadly.
"A father cannot do what is inconsistent with paternal duty," said he. "Shall I join in the course of my wife? Whither does this course lead? To the destruction of all family ties, to financial bankruptcy—to dishonor. For home my wife has no mind, no understanding. My means she throws carelessly into the bottomless pit of pleasure-seeking and love of dress. She does not think of the future of her children. Every day brings to her new desires for prodigality. If her wishes are fulfilled, ruin is unavoidable. If they are not fulfilled, she sits ill-humored and obstinate in her room, and leaves the care of the house to her domestics, and the children to the nurses. How often have I consented to her vain desire for show, only to see her extravagant wishes thereby increased. She is without reason."
The unfortunate man's head sunk upon his breast. Lutz stood still without uttering a word.
"Yes, Angela is a noble woman," continued Emil, "she is the spirit of order, the angel of peace and love. Just hear Richard's father. He revels in enthusiasm about her. 'My Richard is the happiest man in the world,' said he to me lately. 'I myself must be thankful to him for his prudent choice. Abounding in every thing, my house was empty and desolate before Angela came; but now every thing shines in the sun of her orderly housekeeping, of her tender care. Although served with fidelity, I have been until the present almost neglected. But now that the angel hovers over me, observes my every want, and with her smile lights my old age, I am perfectly happy.' Has my wife a single characteristic of this noble woman?"
"Angela is unapproachable in the little arts that win the heart and drive away melancholy," said Lutz. "A few weeks ago, Herr Frank came home one day from the counting-room all out of sorts. He sat silently in his easy-chair drumming on his knee. Angela noticed his ill-humor. She sought to dissipate it—to cheer him; but she did not succeed. She then arose, and, going to him, said with unspeakable affection, 'Father, may I play and sing for you the "Lied der Kapelle?"' Herr Frank looked in her face, and smiled as he replied, 'Yes, my angel.' When her sweet voice resounded in the next room in beautiful accord with the accompaniment, which she played most feelingly, the old man revived and joined in her song with his trembling bass."
"How often we have twitted Richard with his views of modern women," said Emil. "It was his cool judgment, perhaps, that saved him from a misfortune like mine."
Just then a carriage stopped beforethe house. Emil went uneasily to the window, and Lutz followed him. Bandboxes and trunks were taken from the house. The professor looked inquiringly at his friend, whose hand appeared to tremble as it rested on the window-glass.
"What does this mean, Emil?"
"My wife is going to her aunt's for an indefinite time. She leaves me to enjoy the pleasures of Christmas alone. The children also remain here; they might be in her way."
The professor pitied his unhappy friend.
"Emil," said he, almost angrily, "it is for you to determine how a man should act in regard to the freaks and caprices of his wife. But you should not steep yourself in gall, even though your wife turn into a river of bitterness. Drive away sadness and be happy. Do not let your present humor rob you of every thing. Forget what you cannot change."
A beautiful woman approached the carriage. Schlagbein turned away from the sight. Lutz observed the departing wife and mother. She did not look up at the window where her husband was. She got into the carriage without even saying farewell. She sat in the midst of bandboxes, surrounded by finery and tinsel; and as the wheels rolled over the pavement, the director groaned in his chair.
"A happy journey to you, Xantippe!" cried the angry professor. "Emil, be a man. Dress yourself; forget at the Angel of Salingen's your domestic devil."
Schlagbein moved his head disconsolately.
"What have the wretched to do in the home of the happy? There I shall only see more clearly that I suffer and am miserable."
Lutz, out of humor, threw himself into the carriage. With knitted brows he buried himself in one of its corners. That professional head was perplexed with a question which ordinary men would have quickly seen through, and settled. Frank's happiness and Schlagbein's misery stood as two irrefutable facts before the mind of the professor. Now came the question, Why this happiness, why this misery? The dashing Ida he had known for years; also her enlightened views of life, and her flexible principles, perfectly conformable to the spirit of progress. Whence, then, the dissoluteness of her desires, the bitterness of her humor, the heartlessness of the wife, the callousness of the mother?
The professor continued his musing. He gave a scrutinizing glance at the marriages of all his acquaintances. Everywhere he found a clouded sky, and, in the semi-darkness, lightning and thunder. Only one marriage stood before him bright and clear in the sunlight of happiness, in the raiment of peace, and that was ultramontane. That ultramontane principles had produced this happiness and peace, the professor's industrious mind saw with clearness. He raised his head and said solemnly, "Marriage is an image of religion. It proceeds from the lips of God, and is perfected at the altar. The marriage duties are children of the religious sentiment, fetters of the divine law. Ida was faithful and true so long as it agreed with the longings of her heart. But with the cooling of affection died love and fidelity. She recognizes no religious duty, because she has progressed to liberty and independence. From this follows with striking clearness the incompatibility of Christian marriage with the spirit of the age. Marriage will be a thing of the past as soon as intellectual maturity conquers in the contest with religion. Sound sense, liberty of emotion andinclination will supplant the terrible marriage yoke."
The professor paused and examined his conclusion. It smiled upon him like a true child of nature. It clothed itself in motley flesh, and passed through green meadows and shady forests. It pointed encouragingly to the beasts of the field and the birds of the air, long in possession of intellectual maturity. Sensual marriages, intended to last only for weeks or months, danced around the professor. Cannibal hordes, who extended to him their brotherly paws and claws, pressed about him. In astonishment, he contemplated his conclusion; it made beastly grimaces, knavish and jeering, and he dashed into fragments the provoking mockery.
In strong contrast to the animal kingdom, stood before him again the Christian marriage. He cunningly tried to give his new conclusion human shape; but here the carriage stopped, and the speculation vanished before the clear light in the house of the "Angel of Salingen."
The religious controversies of the last three centuries have given birth to many new and strange things, but scarcely to any thing more wonderful than the letter of Mr. E. S. Ffoulkes to Archbishop Manning, entitledThe Church's Creed or the Crown's Creed. It is hard to discern the precise mental condition of the author, or the temper with which he writes; while the whole letter is a bundle of misstatements and misunderstandings, calculated to produce an impression only upon the ignorant or prejudiced reader. It has been used in this country as an argument against the Catholic Church by the advance-guard of Episcopalians, whose sparse ranks are daily depleted by conversions to Rome. It has more than once happened that individuals even in high position have proved unfaithful, and we know of one or two converts to the church for whom the yoke of Christ proved too heavy. Nothing is more natural than to hold up these examples to the doubtful and the wavering as warnings. "Here is one who has tried the Roman communion and found it oppressive to his heart, or irreconcilable with his views of Christianity. Hesitate long before you take the step which he found occasion to regret." Such a warning is not without effect upon minds so tempted and anxious as are those of Protestants, when, called by conscience, they forsake the associations of childhood and accept for the first time, in the spirit of obedience, a religion which God has revealed to faith alone. We have known some to be deterred from the great step by such warnings, which are purely personal, and hardly merit the name of arguments. For surely individual experiences are not to be taken as the basis of any reasoning. They are good only as far as the person concerned may be deemed an infallible criterion of right or wrong. Every one is liable to mistake or positive error, and while there have been a few dissatisfied Catholics, and a veryfew concerts who have regretted the step they took, there have been many more who have daily found new cause to thank God for the peace they have experienced in the old faith. If the testimony of individuals is to be taken, we have the preponderance of argument in our favor. Defections from our ranks will never even approximate to an equality in moral weight with the accessions, nor ever furnish any plausible objection against the invincible demonstration of the authority of the church. We do not deny that difficulties may be raised which it may require time and patience to remove, nor that there are oftentimes trials which prove the sincerity of every individual believer. But there are nologicalobjections to the claims of an authority which professes to be divine, and gives to the honest mind just grounds for its high pretensions. The defection of Mr. E. S. Ffoulkes, or of many others like him, is in itself no argument whatever, and cannot be taken as any thing conclusive against us, any more than can the treason of Judas Iscariot. If he, or any other adversary, will try in a manly way to confute the arguments by which we substantiate our position, let us listen with patience and candor, and give to his reasonings the attention which they merit. Has Mr. Ffoulkes done this in the letter before us, and what answer shall Catholics make to his attack? The full and complete replies which have been made to his pamphlet in England may not have reached many here whom his assertions have surprised, and therefore it may be well to give room in these pages to a brief discussion of the charges which he makes against the Catholic Church.
They resolve themselves into the following:
1. The pope allowed the civil power to make an alteration in the creed—a thing distinctly forbidden by the Fourth General Council.
2. The pope afterward altered the creed on his own authority.
3. He made use of the forged Isidorian decretals to build up a power which he did not possess in earlier ages.
4. He even inspired the Crusades for the purpose of putting down the patriarchal sees of the east and exalting his own dignity, thus showing himself to be a man of blood.
5. The fruits of faith, on the testimony of Mr. Ffoulkes's experience, are greater in the Anglican Church than they are in the Catholic communion; therefore the former is more truly a church than the latter.
The inferences to be drawn from these charges, if they could be substantiated, would be, that the pope has been very wicked, and has made himself liable to excommunication, and that the see of Rome is to blame for all the divisions of the church. This produces a sad ecclesiastical dilemma; for if the supreme pontiff be excommunicated, who will take his place, and where shall we find the true body of Christ?
"Rome," says Mr. Ffoulkes, "has abundantly proved, during the last thousand years, that she can be a negligent, hesitating, fickle, self-seeking, hypocritical guide to others,even where the faith is concerned."
"Rome," says Mr. Ffoulkes, "has abundantly proved, during the last thousand years, that she can be a negligent, hesitating, fickle, self-seeking, hypocritical guide to others,even where the faith is concerned."
Let us examine these fearful charges, one by one, and then perhaps we may have time to notice some singular assertions which are scattered through the letter, though they have nothing to do with the main argument.
1. "The Fourth General Council set forth a creed in which the perfect doctrine was taught concerning the Father, Son, and Holy Ghost. Then it decreed that it was lawful for nobody to propose or teach others another faith. Those who should dare to do it, if bishops or clergy, were tobe deposed; if laymen, to be anathematized." Now, in violation of this canon, one King Reccared, in Spain, in the year 589, did ignorantly or wilfully put the procession of the Holy Ghost from the Son into the Nicene Creed, and sing the addition in his private chapel. After him it appears that Charlemagne committed the same offence, and the pope, though he objected to the proceeding, did not stop it. The conclusion, therefore, is that, even though this doctrine be true, the civil power, or "the crown in council," defined it; and secondly, that the Roman pontiff is worthy of deposition because he winked at this disobedience to a decree of the œcumenical council. We consider this whole charge as rather trivial, and as already answered by the words of Mr. Ffoulkes himself. He admits that the popes, while always defending the doctrine as true, did not approve the addition to the creed in the way in which it took place. It was, however, an expression of an orthodox dogma which came spontaneously from the people and bishops, in which they were seconded by their rulers. The papal objection to the movement was manifestly on the ground that additions to the creed should come from the proper authority, and that the precedent of Reccared was dangerous in practice. To say that the civil power was the tribunal which settled this doctrine, is to say something supremely ridiculous, when the very words of the objector show that the whole movement came from the ecclesiastical body. Catholics believe that the procession of the Holy Ghost from the Son was always a part of the deposit of faith, and that its expression in the symbols of the church was only the confession of a dogma ever at least implicitly professed. When the head of the church by his supreme authority placed this doctrine in the creed—which he had, according to our belief, an undoubted right to do—he did not sanction the action of Reccared or Charlemagne, although he certainly gave his infallible approval to the dogma. We think this proceeding of the "crown in council" a very harmless one. Would that Elizabeth had been as innocent in regard to the church which she established!
It seems, then, that the pope did not allow the thing of which our objector complains, and so charge the first falls to the ground.
2. "The Roman pontiff, however, did himself alter the creed, and thus break the canon of the Council of Ephesus." We admit the gravamen of this accusation. The pope did, in answer to the wish of the great majority of the Christian world, place the "Filioque" in the Nicene symbol, or sanction its insertion. But three questions arise, the reply to which will settle very clearly the whole difficulty. What is the true meaning of the Ephesine canon to which Mr. Ffoulkes so often refers? Is the doctrine of the procession of the Holy Ghost from the Son a true doctrine? Did the pontiff go beyond his authority in allowing its introduction into the creed?
In the first place, we find that our objector has put a singular and most impossible construction upon the seventh canon of the Council of Ephesus, which forms the one string upon which he harps with such a dissonant monotony. He interprets that canon to forbid any after definitions of faith, and to altogether abdicate the infallibility of the church. In his view the Council of Chalcedon takes up the same theme, and virtually renounces for all time the power which Christ left on earth to teach and decide in questions of doctrine. It is evident to any sane person that the church could not have thus renounced itsown gifts, and practically voted itself out of existence. And facts beyond all question prove that such an idea never entered into the heads of the fathers of Ephesus or Chalcedon. The Roman pontiff, as the head of the Catholic Church, and the councils which have been assembled under his direction, have ever dealt with heresy as did the first five councils, and have even made, as time rendered it necessary, fresh definitions of faith. By Mr. Ffoulkes's construction of the canons, the popes and all the western bishops have been deposed and excommunicated since the Fifth General Council.[147]
The simple truth is, that the Ephesine canon only forbade any one to bring in a faithcontraryto the one already defined, and never dreamed of denying the office of the church to do for future ages what theEcclesia docenswas then doing for its own times. The words of the council are, "It shall be lawful for no one to put forth another faith than that defined by the Fathers of Nice," "Alteram fidem nemini licere proferre, præter definitam a Sanctis Patribus qui in Nicæâ cum Sancto Spiritu congregati fuerunt." Any person not bewildered by religious eccentricities can easily see that this canon, in the first place, only refers to any denial of the creed of Nice; and, secondly, that it has in view the actions of private individuals, and in no way that of the church collectively or its supreme ruler. Mr. Ffoulkes then harps upon the creations of his own fancy, and the legitimate consequence of his conclusions is the annihilation of the whole ecclesiastical body, and thereductio ad absurdum.
But is the doctrine of the procession of the Holy Ghost from the Son true or false, according to authorities which even our objector considers adequate? Those who are best acquainted with patristic theology tell us that this doctrine was always taught by both eastern and western fathers, though the mode of expression might differ. The Greeks afterward misunderstood the Latin "Filioque" as if in the act of spiration the Father and the Son were as two distinct principles. The Latins, however, objected to the preposition "per," as if in the eternal act the Son were only an instrument or canal. The dogma that the Holy Ghost proceeds eternally from the Father and the Son as from one principle, and in one action, was unquestionably the belief of the early church. Pope Hormisdas,A.D.521, seventy years before the conversion of Reccared, thus writes to the emperor, "It is known to all that the Holy Ghost proceeds from the Father and the Son under one substance of the Deity." The same doctrine is clearly stated in the synodical epistle of St. Cyril of Alexandria. There is no necessity in this place to refer to other authorities, which are very numerous. The Roman pontiff, acting, as Catholics believe, in his capacity as the head of the church, allowed this dogma to be confessed in the Constantinopolitan creed; and afterward the Synod of Florence, at which Greek bishops were present, solemnly defined it. The action in this matter of the holy see is very simply stated. It is hard to say at what precise time the "Filioque" was first inserted in the symbol of faith. It seems to have been used in Spain in the time of Reccared, and thence to have passed into Germany, Gaul, and Italy. The objection of the pope to its introduction in the first instance was, that it was done by private individuals and without authority. Thus, St.Leo III., while commanding the doctrine to be taught, orders its ejection from the creed only on this ground. So much is taught us by Mr. Ffoulkes himself. At last, when its use became general and was demanded by the consent of all, Benedict VIII. gave to it his supreme sanction.
The question now arises, if the Roman pontiff exceeded his authority in this action? By the testimony of fathers and councils, we are certain that he only sanctioned the confession of a doctrine received by the early church, and solemnly defined by later days as a part of the original deposit of faith, and as contained in the revelation of the mystery of the Holy Trinity. Had he the right thus to act in controversies of faith? If he had not, then not in this instance alone, but in many others has he gone beyond the bounds of his authority, and objectors might as well find fault with every pope from St. Peter down as to weary themselves over a single fact of history. The popes have always claimed the right thus to act, and the Christian world has yielded it to them, and Catholics believe that they have it from Christ. According to the Catholic doctrine, the papacy is essential to the constitution of the church. There could no more be a church without the pope than a man without ahead. Writers like Mr. Ffoulkes do not seem to comprehend this, and so, taking for granted that which should be proved, indulge in much self-complacency. We pass on, then, to examine whether the Roman pontiffs owe any of the power which they exercised to the forged decretals of Isidore.
3. It is now pretty well settled that the Isidorian collection of canons had their origin in France, and not at Rome, and that they were framed not in the interest of the holy see, whose powers were unquestioned, but in the interest of the bishops. The decretals of the popes and of the œcumenical councils formed the canon law of the church; and the first code of canons which received any kind of official sanction at Rome was that of Dionysius in the sixth century. Whenever the need of a new rule was felt, the pontiffs legislated by their decretals, the originals of which were preserved in the papal archives. That these decretals had full authority, appears by the epistles of Celestine I. and Leo the Great, and from the preface of Dionysius to his collection. The false decretals of Isidore began to be circulated about the year 853, and at first attracted little attention. Pope Nicholas I., in a letter to Hincmar of Rheims,A.D.863, commanded that "no one should dare to pronounce a judgment except in accordance with the canons of Nicæa, and of the other councils, and in agreement with the decrees of the Roman pontiffs Siricius, Innocent, Zosimus, Celestine, Boniface, Leo, Hilary, Gregory, and others, saving in all things the rights of the apostolic see."
He makes no reference to the decretals of Isidore, which were then gaining acceptance, and certainly never thought of basing his authority upon them. These decretals may be reduced to three classes: first, the genuine canons or decrees of popes; second, those which were substantially genuine; third, those which were wholly spurious. "This last class," says theAmerican Cyclopædia, "only contained what already existed. The evil done by this forgery was to history and erudition, and not to the discipline of the church." They were in accordance with the recognized ecclesiastical system, and good counterfeits of the true decretals. It was not wonderful, therefore, that they should have gradually come into use, as a genuine collection ofthe early code of the church. For two centuries after their first appearance, they remained neglected by the popes, and apparently unknown to them. With the exception of one or two quotations by Hadrian II. and Stephen IV., no one of the pontiffs referred to them before the middle of the eleventh century. After this period, when they were generally received, and no doubt was entertained of their authenticity, the popes began to quote them with the same freedom as was used in the case of the Hadrianic collection.