BROTHER AND SISTER.
Happy those turtle-doves that went, my Queen,With you to the temple—tho’ to death they went.Could they have known, they had been full contentTo give their little lives. And well I weenYour pitying hand caressed them; and, betweenThe turns you took with Joseph (favored saint!)At carrying Jesus, you would soothe their plaint,And hold to your heart their bosoms’ silver sheen.But cherish more my sister-dove and me:Carrywithinyour heart, and all the way,Our souls to the true Temple. Offered so,They cannot perish—no, nor parted be:For He whom you presented on this dayWhom you present His own must ever know.
Happy those turtle-doves that went, my Queen,With you to the temple—tho’ to death they went.Could they have known, they had been full contentTo give their little lives. And well I weenYour pitying hand caressed them; and, betweenThe turns you took with Joseph (favored saint!)At carrying Jesus, you would soothe their plaint,And hold to your heart their bosoms’ silver sheen.But cherish more my sister-dove and me:Carrywithinyour heart, and all the way,Our souls to the true Temple. Offered so,They cannot perish—no, nor parted be:For He whom you presented on this dayWhom you present His own must ever know.
Happy those turtle-doves that went, my Queen,With you to the temple—tho’ to death they went.Could they have known, they had been full contentTo give their little lives. And well I weenYour pitying hand caressed them; and, betweenThe turns you took with Joseph (favored saint!)At carrying Jesus, you would soothe their plaint,And hold to your heart their bosoms’ silver sheen.But cherish more my sister-dove and me:Carrywithinyour heart, and all the way,Our souls to the true Temple. Offered so,They cannot perish—no, nor parted be:For He whom you presented on this dayWhom you present His own must ever know.
Happy those turtle-doves that went, my Queen,
With you to the temple—tho’ to death they went.
Could they have known, they had been full content
To give their little lives. And well I ween
Your pitying hand caressed them; and, between
The turns you took with Joseph (favored saint!)
At carrying Jesus, you would soothe their plaint,
And hold to your heart their bosoms’ silver sheen.
But cherish more my sister-dove and me:
Carrywithinyour heart, and all the way,
Our souls to the true Temple. Offered so,
They cannot perish—no, nor parted be:
For He whom you presented on this day
Whom you present His own must ever know.
Feast of the Purification, 1876.
CHRISTIANITY AS AN HISTORICAL RELIGION.
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To know the true genius of Christianity is the same thing as to know the true destiny of man, and the actual order of Providence by which he is conducted to its fulfilment, through the state of his earthly probation. The true destiny of man is supernatural; his end is beyond the earth and the present life, which is the place and period of origin and transit only, where he has his point of departure, his impulse of direction, the beginning of the movement which is to draw a line of endless length on the absolute duration and absolute space of eternity and infinity. The actual order of Providence, within the infinitesimal limits of time and extension which bound man’s earthly existence, is exclusively determined, as to its ultimate end, to this eternal and infinite sphere of being, where man shares with God, according to the mode and measure which is possible to his finite nature, the “total, simultaneous, and perfect possession of interminable life.” This is precisely what is meant by eternal salvation, final beatitude, union with God, and all other terms of similar import. Any temporal good, in comparison with this, is trivial. It cannot be an ultimate object of God’s providence, and ought not to be regarded as an end by a rational man. These are the suppositions, thepræcognita, from which all Christian philosophy must take its initial movement. Dr. Fisher enunciates, therefore, one of the axioms of Christianitywhen he says that in the design of the divine religion given by God to mankind, “the good offered is not science,” or, as is evidently implied, any other temporal good, “but salvation.” The original right to this salvation and to the means of attaining it having been forfeited in the fall and restored only through Christ, “the final cause of revelation is the recovery of men to communion with God—that is, to true religion.” As a consequence from this, “whatever knowledge is communicated”—and, equally, whatever other good is communicated for human perfection in this present state—“is tributary to this end” (p. 3). The whole of human history before the Christian epoch, in general, and specifically the whole inspired history of patriarchal and Judæan religion, being a record of events looking towards the coming of the Son of God to the earth, the learned professor proceeds logically in making the statements which follow:
“Christianity is the perfect form of religion. In other words, it is the absolute religion, ... the culminating point in the progress of revelation, fulfilling, or filling out to perfection, that which preceded.... In Jesus religion is actually realized in its perfection.... In Christ the revelation of God to and through man reaches its climax.... In Christianity the fundamental relations of God to the world are completely disclosed.... Through Christ the kingdom of God actually attains its universal character.”[166]
Many passages scattered throughout the entire work of Dr. Fisher repeat, confirm, or amplify these general statements of his fundamental conception of Christianity. Thus, he says that it “proposed the unification of mankind through a spiritual bond” (p. 42); that it brings God near “to the apprehension, not of a coterie of philosophers merely, but of the humble and ignorant” (p. 189); that it “made human brotherhood a reality” (p. 190). “From his first public appearance Jesus represented himself as the founder and head of a kingdom” (p. 443), and this kingdom “was to be bound together by a moral and spiritual bond of union” (p. 444). Moreover, “his kingdom was to act upon the world, and to bring the world under its sway” (p. 456); it was to “leaven human society with its spirit, until the whole world should be created anew by its agency”; “a world-conquering and world-purifying influence,” destined “for the accomplishment of a revolution, the grandest which it ever entered into the heart of man to conceive—it being nothing less than the moral regeneration of mankind” (ibid.)
The idea which lies at the foundation of all these statements is nothing else than that which St. Ignatius has made the basis of hisSpiritual Exercises, and which is fully developed in the meditations on fundamental Christian principles which are placed at the beginning of the series for a retreat in books like theRaccoltaof Father Ciccolini. On these principles is founded the whole system of instructions given to ecclesiastics and religious during their retreats, by which they are formed for the sacerdotal or religious lifeor renovated in the spirit of their state. The very same form the basis of the sermons preached at the beginning of missions given to the faithful in churches, “On the End of Man,” “On the Value of the Soul,” “On the Necessity of Salvation.” That man is the only being on the earth who is an end in himself, and that all other creatures, together with all arrangements of divine Providence respecting this world, are for him; that the chief and ultimate end of man is his eternal salvation, and that everything else is intended as a means for attaining this end; is the doctrine inculcated and preached in all Catholic spiritual books and in all sermons, in all theological treatises, and expositions of Catholic philosophy which profess to explain the fundamental relations of the natural to the supernatural order. Any other idea of Christianity than this is unworthy of its Author. It is a very low and childish view which represents the perfection of humanity in respect to the political, social, and intellectual spheres of the earthly and temporal order as the direct object of the mission and work of Christ in the world.Præterit figura hujus mundi.That which is transitory cannot be an ultimate end.
There is nothing permanent and having an eternal value on the earth except the spiritual perfection of the human soul and whatever appertains to it or is inseparably connected with it. The regeneration and perfection of men in the spiritual and divine life is necessarily the only direct and primary object of the theandric work of Christ as the mediator between God and mankind. His kingdom is in the soul, his reign and conquests are in the spiritual realm. St. Augustineexplains that difficult statement of St. Paul, that the Son will finally deliver up his kingdom to the Father, by means of this Scriptural conception of the nature of his kingdom. This kingdom is the multitude of the saved, the complete number of the elect, in whose glorification the special work of the Son as creator and redeemer reaches its consummation and attains its final end. The kingdom is delivered up when these souls, in whom the reign of Christ is perfectly and for ever established by grace and divine love, are united with the divine essence in the beatific vision. The initial and temporal conditions of the eternal kingdom of Christ, the kingdom of heaven, disappear, of course, in the fulfilment; as his human childhood, life, death, and resurrection were transient states or events, as the whole of human history is transient. In its initial state the kingdom of heaven on the earth is a preparation for its perfect state, which it contains in germ and principle, and with which it must necessarily have a similitude of nature. It is therefore only a truism to say that the kingdom of Christ is spiritual and its bond of unity spiritual. We may even say that the whole universe is a spiritual empire and its bond of unity spiritual. Physical beings, in the ontological order are metaphysical, and in the order of cognition are logical. All the transcendental predicates, which really express only phases of the same idea; being, unity, truth, and good; are, in an analogous sense, predicable of God and of everything which has or is capable of having existence. God is a spirit, and the ideal of all beings is in his intelligence. The [Greek: Logos] [Greek: endiathetos], in the bosom of the Father from eternity, and the [Greek: Logos] [Greek: prophorichos],uttering the creative word whose effect is in time, whose intelligible expression is in all creatures, are one—the Word of God. There are material substances and forces, but their origin is spiritual; their essence and existence are the expression of thought; the space in which they move has its foundation in the essence of God; they are an adjunct of the spiritual world, and are subordinated to it with a view to the same end. There are temporal and contingent things, but their duration has a fixed relation to the absolute duration of God, and to his eternal, immutable decree and foreknowledge. Though some things are trivial and worthless by comparison with others, and every being is infinitely less than God, yet nothing is absolutely trivial or worthless, and every finite thing has infinite relations. Bodies are infinitely inferior to spirits, yet they are infinitely superior to nothing, and not only the grand bodies which express in magnitude and number an image of the immensity of God, but grains of sand and the minutest molecules, are terms of divine Omnipotence, and their being presupposes and imitates the being of God. God formed the body of the first man out of the dust of the earth before he breathed into him the living soul, and he will awaken all human bodies to an everlasting life from the dust of the universal tomb of humanity. The Word assumed not only a rational but also a corporeal nature into hypostatic union with the divinity in his own person, and arose bodily from the sepulchre to glorify matter as well as spirit, and make it a gem eternally lustrous and sparkling with divine splendor. God came to this small solar system, a mere point in the milky way, tothis minute planet, to the insignificant country of Judæa, to the little village of Bethlehem, to the narrow cave of the Nativity, to the humble cottage of Joseph and Mary, and was born and brought up the son of a humble maiden under the guardianship of an obscure artisan. The future and eternal kingdom of heaven with all its splendor, which was only made that it may serve as a reflection of the glory of the Incarnate Word, has its origin from these mere points in time and space. Things which, isolated and in their mere physical quantity, are almost nothing receive an infinite value through their relations. Nude first matter, apart from form, is, as St. Augustine says, “fere nihil—a being not-being.” Yet it seems to be rigorously demonstrated that the active force of every material element is capable of attracting or repelling other elements in an infinite sphere of space around its centre. The visible universe, considered as having a mere isolated existence and motion in space and time, is not much, compared with even one finite spirit—isfere nihil. The intellectual creation, considered as isolated within the bounds of nature, finite, actually existing only in one indivisible now of time, which by its gliding from a beginning point on an endless line never actually draws more than a line of finite duration, compared with the infinite possibility is not much more. All creation, even supposing that God continued to extend and multiply it for ever, could never become anything which would not be infinitely less than absolute space and duration. On the lower surface of things which faces the nothingness out of which they came they participate in not-being and resemble nothingness. In their negationand privation, theyare not. On their upper surface which faces the being above them they participate with all being, even the highest. That which is lower touches by its highest point that which is lowest in the higher, and so from the bottom to the top. The physical universe has a sufficient reason of being in the intellectual universe, the intellectual in the spiritual, and the spiritual at its apex touches God by the union of the highest nature—the created nature of the Word, with the uncreated, divine essence. The universe, notwithstanding its intrinsically finite and contingent being, receives thus a mode and order of relation to the infinite and eternal being, giving it a species of divinization which extends to its least and lowest parts. Therefore we say that the whole universe is a spiritual empire and its bond of unity spiritual.
This world is a garden of God, set apart for the planting and growth of human souls. The garden of Eden, which God planted and beautified as the residence of the first parents of the human race, is a type of the ideal earth as it was conceived in the mind of God. The redemption, in its ideal form, is a work for the restoration of paradise on earth, under a modified condition suited to the fallen state of man, and in its actual results is an approximation to this idea. The growth of human souls in the regenerated and spiritual life is its end, and the only thing of absolute importance in the sight of God. The Creator himself came on the earth in human form expressly for the sake of fulfilling this divine intention of bringing souls to the completion of their growth in a perfect likeness to himself. It is needless to quote his own distinctand solemn affirmation of the value of the soul, and the worthlessness of the whole world beside, in comparison with its highest spiritual good. His great work in humanity may therefore be fitly summed up in the terse and succinct formula of “moral regeneration,” provided that these terms are so defined as to give them an adequate extension and comprehension. The whole plan of God in creating the universe, and elevating it through the microcosmical being man by the Incarnation, must be kept in view; and the nature of the regeneration to be effected must be so understood as to justify the necessity of the stupendous and multiplied means employed by the divine wisdom in bringing it to actual accomplishment. The universe, and this little epitome of creation which is man’s world, as well, is complex and composed of heterogeneous parts. The problem of man’s destiny and of the end proposed in the plan of the divine creator and redeemer of human nature is, therefore, necessarily complex. If it is expressed in a ratio of simple terms, these terms must be virtually equivalent to a great number and a great variety, corresponding to the complex reality which they denote and signify. A simplification of our ideas which is not the result of a combination of all the elements that ought to enter into composition, but is produced by the suppression of some, is a work of destructive and not of constructive philosophy. If we interpret, therefore, that spiritual doctrine which we have laid down in the beginning of this argument too literally and exclusively, we make a misinterpretation of the sense of Holy Scripture and of the writings of the saints, and manufacture forourselves a false and absurd doctrine.
A philosophy which aims to give the spirit a complete riddance of matter, and of the whole world beside spiritual existence in its purest and most immediate relation to God, may arrogate the name of spiritual philosophy, but it is a counterfeit spiritualism. If God desired that we should get rid of matter, and had no other aim except to produce purely spiritual being in his own likeness and in participation with his own pure essence, he would never have created anything except spirit, and he would have made it at once in that state of perfection which he willed it to possess. If this perfection were limited to the order of pure nature, nothing more was requisite than to create a multitude of intellectual beings naturally endowed with the intelligence and felicity conformed to their essence. If they were to be elevated to supernatural perfection in the beatific vision of God, one act of divine power and love would suffice to place them at the first instant of their creation in the term of being, the ultimate perfection, the everlasting felicity in the possession of the sovereign good, to which they were destined. There is no necessity for probation, gradual progress, or any sort of conditions precedent, in order that created spirits may be made perfect in cognition and volition, either natural or supernatural, in any finite degree and grade of existence and beatitude which God may choose in his pure goodness to communicate. Still less is there any reason, on the hypothesis of such an end in creation as we suppose, for the existence of matter and corporeal beings. Matter and body cannot help purely intellectual beings to attaintheir proper intelligible object. The light of glory, and the direct illumination which gives the spirit an immediate intuitive vision of the divine essence, cannot be conjoined with any material, corporeal medium or organ. Why, then, did not God create angels only, and, if he desired to elevate creation to the hypostatic union with himself, assume the angelic nature? The only possible answer to this question is derived from the manifestation which God has made, through his works and through his word, that his plan of creation included something besides the natural and supernatural communication of glory and beatitude to created spirits. It was his will to create the corporeal, visible universe in connection and harmony with the invisible and spiritual world. It was his will to place man in the middle-point of all creation, and to give him a complex essence composed of rationality and animality, that he might unite in his substantial being the highest with the lowest—ima summis. Moreover, the creating Word assumed this nature as microcosmical, that in humanity he might elevate the entire universe and bring it in his own person to its acme.
Even this might have been accomplished instantaneously, without probation, without the long procession of second causes, without the efforts and the pain which the struggle toward the ultimate end has cost the creature, and to which the Incarnate Word subjected himself when he becameobediens usque ad mortem, mortem autem crucis.
Why the long process from the chaos at the beginning toward the consummation of the end which has not yet been attained? The only answer to this question whichcan possibly be given is that God chose to make the creature concur to its own glorification by the way of merit, and to bring the utmost possible effect out of created causality. This is the reason for the probation of the angels and of man; for the full scope given to free-will, notwithstanding the incidental evil which through this avenue has rushed in upon the fair creation of God; and for the choice of the most difficult and painful way of redemption and restoration through ineffable labors and sufferings.
The regeneration of humanity must, therefore, take its character from the supernatural destiny of man, his complex nature, and the relations in which it places him to the complex plan of God which takes in all the parts of the universe, from the lowest to the highest, and gives the utmost possible play to the action of created causality. Its chief end is to prepare human souls, through the grace and fellowship of Christ, to share with the other sons of God, the holy angels, in the glory and beatitude of the Incarnate Word in the kingdom of heaven. Included in this end of beatification in God, which is essentially the same for all spiritual beings who attain it, are the distinctive grades of glory, gained through grace and personal merit, in an ascending scale from the souls of infants to the soul of Jesus Christ, by which the celestial firmament is decorated. This beatitude in the vision of God certainly does not exclude the secondary and natural beatitude arising from the knowledge and enjoyment of the creatures of God, and this must therefore be a secondary and subordinate end in the divine plan. Intellectual cognition and volition are not organicacts of human nature; and, therefore, if we believe in the bodily resurrection of our Lord and of the saints to a glorified corporeal life, we must admit the existence in the divine plan of some subordinate end, in view of which man was created as a composite being, and in view of which, also, the Word assumed the composite human nature, which is complete only by the union of the spiritual and material substances. The glorified body no doubt receives a reflected lustre from the glorification of the soul. But its glorified senses cannot be the organs of anything more than an elevated and sublimated sensitive cognition and enjoyment. The term of their action is the physical, visible creation to which human nature partially belongs; and therefore the final end of man is partially identified with the final cause for which the vast and everlasting visible universe was created. The Incarnate Word touches this visible, material realm of his creation by the bodily part of his human nature. The what and the wherefore of this almost infinite realm of nature we do not pretend to understand. It is certainly not a merejeu d’espritof Omnipotence, a causeless or transitory spectacle to excite the babyish wonder of the human race not yet out of its nursery. It belongs to the great sphere of the divine plan, a segment of one of whose great circles is human history on this earthly planet. As we cannot demonstrate the problem of this sphere and its great circles, we cannot completely solve the problem of man’s destiny on the earth. It is an enigma, a mystery. And, above all, the questionCur Deus Homo? the what and the wherefore of the Incarnation, is an enigma, a mystery for human reason,only obscurely manifested to faith. Christ in history, universal history as having itsmot d’enigmein Christ, must consequently present to the believing and enlightened mind of the Christian student an object of investigation and thought which he cannot hope to understand and know adequately, much less to comprehend. Whatever we can know must be learned by the manifestation which God makes of his wise intentions through his word and his works, the instruction which he deigns to give us by experience, reason, and divine faith.
For what is man being educated on the earth, and what did his Creator intend to bring him to when he came down in person, after a long series of precursors had prepared the way before him, to teach and to do that which could be entrusted to no mere creature, whether man or angel? The manifestation of Christ in the history of mankind on the earth will make known the answer to this question to all intelligent beings when this history is completed. But this will be only at the day of universal resurrection and final judgment. Until that day arrives there can only be a gradual and incomplete disclosure and justification of the ways of God to men, which are unsearchable and past finding out by human wisdom. The Eternal Word, who created all things, and directed all nations on the earth by his providence before he assumed human nature and died on the cross for their salvation, has not ceased, since his Incarnation, to carry on his work, or confined his care to a small number elected out of the mass of mankind. Nature has not been substantially or totally depraved by the fall, or become theproperty of Satan. The Incarnation is not a mere device and contrivance, to which God was forced to resort because he could not otherwise pardon the elect, and substitute for the eternal punishment which was due to them an eternal reward due to Christ, and transferred to them without any personal merit of congruity or condignity. The plan of God for salvation through Christ is not a mere segregation of a certain number of individuals from the world, that they may devote themselves exclusively to their sanctification by purely interior, spiritual acts—waiting until death shall release their souls from a bodily existence which is a mere degradation, and a world which is utterly accursed and given over to the dominion of the devil. Such ideas are exaggerations and perversions of Christian doctrine. They necessarily provoked a reaction and revolt in the minds and hearts of men whenever they were taught; and there has been, consequently, a perpetual effort, among Protestants who were not willing to abandon Christianity altogether, to find some kind of rational religion which can plausibly assume to be the pure, original Christianity of Christ. But by eliminating or altering and diminishing the mysteries and supernatural elements of Christianity, they change its nature and reduce it to something so ordinary and commonplace that its divinity is lost. The ideal Christianity becomes a sort of peaceable, orderly, moral, well-educated society, in which as nearly as possible all men enjoy the comfortable and respectable mode of life belonging to the gentry of England, and the poorest class are as well off as the ordinary inhabitants of a pleasant, old-fashioned NewEngland village. That there is something attractive about this picture we will not deny. But we cannot think that the production of a state of merely natural well-being in society, of commonplace human happiness, even supposing it founded upon religion, sanctified by piety, and tending toward a more perfect happiness in the future life, was the real, ultimate end which our Lord had in view when he founded the church. The old idea of a millennium which used to prevail among the Puritans of New England had something in it very beautiful; but it was only a beautiful dream, never destined to be realized in this world. The philosophical dream of a golden age, to be attained by progress in science, civilization, political and social reform, is still more futile. The doleful and terrible wail of the pessimist philosophers and poets of Germany, which begins to find an echo over all the civilized world, would be the outcry of a despair justified by the whole history of mankind, were it not for the light which faith casts across the gloom, and the solution of the dark enigma of life which is given by the cross on which Jesus died, exclaiming, “My God, my God, why hast thou forsaken me?” The drama of human history is grand and terrible and tragic. It has scenes and episodes which have a character of quiet, delightful, and joyous comedy, but it is a tragedy; it has been so from the first, and will be the same to the end. The Son of God came on the earth in the very crisis of human history, and his human life was a tragedy, ending in a sublime triumph, but a triumph won by sorrow, conflict, and conquest. All that was tragic in previous history culminated in him, and subsequenthistory can be nothing else than the last act of the tragedy hastening to thedénoûment, and preparing the way for the second coming of the Son of Man in the clouds of heaven, with great glory, to achieve his final triumph. The Apocalypse of St. John, in which all things that were to come to pass in the last age of the world passed before his entranced spirit in a series of sublime and awful pictures, shows that this horoscope is true. What for him was a vaticination is for us in great part a retrospect, by which it is historically verified, so far as the scroll of time has unrolled itself, and by which the similar character of that part which is still in prospect is surely foreboded.
Christianity is an historical religion. It is the outcome of all previous history, and its inspired documents alone, in which the genealogy of its founder is traced back to Adam, and the record of the origin of the human race preserved, give us authentic history of the most important facts which underlie all the great events and movements of the world. This history connects the beginning of human destinies with the earlier and higher sphere, where the history of the intelligent creation begins—with those great events, the trial of the angels, the rebellion of Lucifer, and the commencement of the warfare whose seat was transferred to the earth by the successful ruse of the serpent in the temptation of Eve. In the expulsion of our weeping parents from Eden into the outside world, humanity was led by a counter strategic movement upon the new battle-field, where Satan was to be vanquished in fair and open war. All the demons, reinforced by all the traitors and desertersthey could gain from among men, were allowed to pit themselves against the sons of God and the holy angels, and against the First-begotten Son himself when he came in the infirmity of human nature, as the captain of salvation, to become perfect through sufferings and to lead his brethren by the same arduous road to glory. Redemption and salvation consist essentially in liberation from the servitude of Satan; victory in the combat against that mass of false maxims, evil principles, and wicked men called the world, those low and vicious propensities called the flesh, and the seducing spirits sent forth by Satan to draw men into his rebellion against God. Human society was organized under the law of redemption, in the family, in the social, and in the political community, in religious communion, in order to reconstruct fallen humanity; to repair the ruin effected by the devil; to oppose a barrier against his further aggressions; to consolidate a perpetual force of resistance and warfare against him; and to be the instrument of the Son of God, the creator and redeemer of mankind, in effecting the final subjugation of the rebellion inaugurated and carried on by Lucifer. The division of nations, the colonization of the earth, the foundation of states, of industry and commerce, of art and science, of culture and civilization, is a divine work. Everything good in humanity is from the Word, the predestined Son of Man. The Book of Wisdom says that it was the delight of the eternal wisdom to be with the sons of men, and the early Fathers dilate on what is expressed in the German wordMenschenfreundlichkeit, better than in any equivalent English term, as anattribute of the Logos. That admirable sentiment of the Latin poet,Homo sum, et nihil humani alienum a me puto, may be most appropriately ascribed to the divine Person who joined the human nature to his uncreated essence in an indissoluble marriage. The devil is the author of nothing on the earth which has real being and life, but only of error and sin with their logical consequences—that is, of intellectual and moral perversion, of ruin, decay, and death. His kingdom is a graveyard and a realm of darkness beneath it. The kingdom of the living is the kingdom of Christ, and of the Holy Spirit, the Lord and Life-giver, who proceeds from the Father through the Son. The power of Satan on the earth is gained by the invasion and treasonable surrender of the cities and fortresses founded by the rightful King of men, and consists in the influence which he usurps in the affairs of men, in the schism and heresy by which he breaks the unity of human brotherhood in Christ. The apostasy, the false religions, the corrupted ethics, the degenerate institutions of the old heathen world were schisms and heresies against the primitive revelation and the patriarchal unity of mankind in one true doctrine, worship, and discipline. The foundation of Judaism was a measure which the Lord adopted to oppose a bulwark against universal apostasy, to preserve the treasure of revelation and grace, and to prepare the way for a more perfect organization of the universal religion. Without abandoning the other nations, he concentrated his special providence upon Israel. And even here the history of his own special kingdom and peculiar people is altogether different from what our human reason and sentiments would expectand wish for, and especially so in reference to the epoch when the Messias appeared. We cannot understand it, unless we recognize the universal law pervading the divine plan, by which almost unlimited play is given to free-will; the conflict of the powers of good and evil permitted to run its course; victory and salvation are achieved by labor, combat, and suffering; the world and humanity are set apart as a battle-field, between the Son of God, with his brethren by adoption among angels and men, on one side, Lucifer, with his army of apostate angels and men, on the other—a battle-field on which the everlasting destinies of the universe are decided for eternity.
After this long and circuitous digression we may direct our attention now on the specific nature of Christianity as an historical religion, and consider what organization Jesus Christ gave redeemed humanity in the universal church, how he embodied the absolute, universal religion, what means he adopted for achieving the work of the moral regeneration and eternal salvation of mankind.
The work undertaken by the Incarnate Word in person is evidently the continuation of that which he began through his ministering angels, his prophets, and his other human agents, and by far the most difficult and important part of the entire plan of God. Passing over his principal theandric work of redemption, we must affirm the same with equal emphasis and certainty of that which is supplementary to it, and by which it is extended to its term. In assuming human nature the Son of God assumed all its temporal and eternal relations; he grasped and drew into himself universal humanity and the whole creation. His first and direct objectwas the glorification and beatification of human souls in God, but his action toward this end drew into its current and impelled by its energy all things connected with and subordinate to this highest and purely spiritual sphere of his creative wisdom. The action of Christ in history after his resurrection is necessarily more complex, more far-reaching and universal, more manifest and immediate, more obviously dominant and victorious, more evidently bearing on the final and eternal consummation of the divine plan in the universe through the destinies of man and the earth, than it could have been before that glorious and decisive event. Christianity, as an historical religion, must have more comprehension in its actual development than in its inchoate state before Christ. While it remains true that it is characteristic of the pure and perfect religion taught by the mouth of its divine Author to lead men to an interior, spiritual life, to the contemplation and love of God, to a paramount desire and effort for the salvation of the soul, and to bring this way of union with God in loving, spiritual brotherhood among men down to the level of the lowly and the poor in all natural goods, this idea does not require an exclusion of other and different aspects of the same religion. The specific good proposed and placed within reach is salvation, and not science, art, civilization, political order, social well-being, national development, the natural progress of mankind, the production of a brilliant series of great men, extraordinary works and events in the temporal order. The empires and cities, the grand monuments, the intellectual masterpieces, the entire array of results produced by human activity, andall the splendor and felicity of the men who in outward seeming are the most favored and fortunate, are transient; they return to the nothingness from which they came. Nevertheless, they may be made tributary to something higher and more durable, and what is substantial and indestructible in and under these evanescent forms may survive and reappear, like the mortal part of human nature, by a future resurrection. There is no reason, therefore, why Christ, the Incarnate Word, in effecting the regeneration of the human race by means and instruments which are natural and human, yet not purely natural and human, or standing alone in their nude and finite essence, should not take hold of all human things and relations and subject them to his own special service. There is no reason why he should not have secondary and subordinate ends indirectly connected with his one principal and ultimate object. There is no reason why Christianity, though not identified with and merged in human affairs, should not be in intimate relations with them all. In fact, there is every kind of reason to the contrary, and as an historical religion it cannot be regarded in any other light. It must be in continuity with its own past on the same lines. The same constructive principles must pervade religion in all ages. The same law of curvature must be verified in every segment of the circle, and all the diameters must be equal. Unity is essential to universality. The superior courses of stone in the building must correspond to the inferior, and rest upon them and upon the foundation. Christianity as an historical religion must be of equal dimensions and similar structure to the substratum furnished by the pre-Christian universalhistory, where, so to speak, its sub-cellar, crypts, and basement are covered, and in great measure buried in inexplorable obscurity, beneath the walls of its colossal architecture.
When we consider Christianity as a religion in the precise and restricted sense, and the church as a strictly religious society, we cannot identify the Christian Church and religion so completely with Christianity in the wider sense as to confound the central nucleus with its environment and atmosphere. We must distinguish, accurately and carefully, those things which are really distinct, though not disunited and separate from one another. Religion is well defined by Mr. Baring-Gould as consisting essentially in dogma, worship, and discipline. The church is its organic embodiment. The absolute and universal religion must of course throw off what was proper only to a state of inchoate and imperfect development, and the church must be freed from what was proper only to a partial and national organic constitution. This is a doctrinal certitude with an actual verification in history. It is needless to prove that our Lord never thought of making Christianity a mere extension of Judaism, and of founding a universal kingdom which should be an enlargement, co-extensive with the world, of David’s monarchy, with the institutes of Moses and the religious ceremonial of Solomon’s temple as the model of its civil and ecclesiastical polity and its ritual of worship. It is equally unnecessary to prove that the divine Master thought as little of going back to the more ancient and simple dispensation of patriarchal religion. This would have been a regression instead of a progression; a dwindling and dwarfingof humanity into a second infancy instead of its expansion into adult proportions, similar to the absurd imagination of Nicodemus in respect to the process of regeneration. The absolute, universal religion, by virtue of the law of continuity in growth, must necessarily retain all that which pertained to the essence and properties of religion as such—that is, of religion generically and specifically considered in respect to human nature in a state of probation; a lapsed condition; and in the way of restoration, through the redemption with its law of grace, as revealed by God from the beginning. All pertaining to its integrity and to its accidents, in so far as any such appurtenance is suited to human nature in all ages and nations—giving greater perfection, adaptation to its end, and power in its operation to religion—must also be considered as permanent for a sufficient reason, viz., that its cause and motive are general and persistent, though it may undergo modification and be subject to variation. Natural religion is preserved in revealed religion, the patriarchal in the Mosaic, and all these in the Christian religion. Precisely how much has been preserved, how much modified or altered, and in what way, how much dropped as obsolete in Christianity considered as an historical religion, must be determined historically. We know, however, before we examine the historical documents of Christianity, that, unless God manifests in his actual providence a determination to derogate from constant and general laws by introducing an entirely miraculous dispensation, we shall surely find in historical Christianity certain features absolutely requisite in a human religion. There are such features or characteristicswhich in their generic ratio are known with certainty, prescinding from any information given by the actual, objective manifestation which Christianity presents in its history. It must be adapted to human nature—that is, it must be a religion suitable to a being who is not a pure spirit, or one united to a body by accidental, extrinsic, and temporary relations, but who is composed of soul and body in his specific and permanent essence. It must be adapted to the conditions in which human nature exists in its earthly stage of progress toward perfection—that is, suitable to men who are in multifarious relations with one another in the family, in society, in the state; relations both amicable and hostile, relations of similarity and of opposition, relations of great complexity and variability. It must be adapted to the character of the divine Person from whom it proceeds; as the Son of God and the Son of Man, united with the Father in one essence by the Holy Spirit; hypostatically united within his proper personality subsisting in two distinct natures, by the same Spirit; sanctified in soul and body by this life-giving Spirit; and by the same Spirit sanctifying, and uniting in himself to the Godhead, redeemed humanity. It must be adapted to the temporal and eternal end for which it is intended—that is, suitable for the instruction, sanctification, unification, temporal and eternal salvation of all mankind, in all nations and ages; for the work of regeneration, individual, social, political, intellectual, moral, and physical, as an absolute, universal, world-conquering power.
In order to meet these requisitions, its spirit and body must be essentially and indissolubly united;it must be organized in a perfect and unequal society of universal extension, sovereign independence, complex and irresistible forces. It must have both divine and human attributes, and be vivified by the divine Spirit. It must be inseparably united with its head and throughout its members, indefectible, immutable, and endowed with the plenitude of graces, gifts, and powers merited by Jesus Christ for mankind and sufficient for the production of the highest degrees of human virtue in the greatest possible variety. It must be supreme, and have all things subordinated to its own end, controlled by its influence, subservient to its purposes as instrumentalities of its dynamical action.
As the absolute world-religion, its dogma, worship, and discipline must vastly transcend the initial revelation, elementary ritual, and propædeutic order of Judaism. There is a kind of foreshadowing of all these features of the kingdom of Christ in universal history, and there are abundant types and prophecies of it in the history and inspired documents of the patriarchal and Judaic dispensations. We need only to confront the idea of Christianity, derivedà priorifrom the consideration of the plan of God manifested in his works and word before the time of Christ, with the actual, historical Christianity, in order to give this idea distinctness, and to add the last complement of certitude to our judgment that it truly represents the reality. Wherever we find existing as a concrete, historical fact that which realizes in the fullest and the highest sense the predictions of the prophets; that which fulfils in the most perfect manner the anticipations of history; that which is the most worthy of thestupendous miracles culminating in the resurrection; that which corresponds in magnitude and grandeur to all the great works of God; that which gives the most sublime significance to the destiny of man; that which magnifies in the most wonderful way the power and love of God and the object of the Incarnation—there we behold, with all the evidence which moral demonstration can furnish, the genuine, absolute religion, manifest before our eyes as historical Christianity. Facts interpret prophecy, confirm and consolidate the conclusions of reason, determine the sense of much that is ambiguous in the disclosures of revelation. The test of history is therefore safe and conclusive in respect to the genuine essence and nature of Christianity.
The application of this test shows that Catholic Christianity, which alone can claim unbroken, unaltered historical continuity and universality from the apostolic age, is the genuine and absolute religion of Christ. Any other species is unknown to history as an historical religion. The Catholic faith, worship, and discipline manifest themselves in the church of apostolic succession at the earliest period in which this church is clearly and distinctly visible through the medium of historical testimony. There is no resource for those who call in question the identity of Nicene Christianity with the apostolic religion, except in the obscurity of the century immediately following the death of St. John, and in the indistinct, incomplete, and, as considered separately from the traditional supplement and commentary, partly ambiguous records, allusions, and testimonies, in respect to some parts of Christian doctrine, worship, and discipline, of the New Testament. The noblerclass of modern Protestant writers admit in a general sense the historical continuity of the essence of Christianity in the Catholic Church, placing their own restrictions on the definition of that which is essential as distinguished from the non-essential, as well as from abnormal modifications. Those who are not of the semi-Catholic school are obliged to seek for some tenable ground on which to maintain their claim of fellowship in essentials with the universal church, in a theory of transition from apostolical to ecclesiastical Christianity during the period lying between the close of the first and the end of the second centuries. The hinge of the question is the institution of the episcopate, as a distinct and superior grade of the Christian presbyterate, with hierarchical authority. We do not propose to discuss the proofs from Scripture and the most ancient historical records of the apostolic institution of the episcopate, and of what is called the apostolic succession of bishops, as a principal and immutable part of organic Christianity. This controversy has been exhausted by the able writers of the high-church school. Professor Fisher presents but little in addition to what has been urged by the advocates of parity, and fully answered in several works easily accessible to English readers, though his manner of presenting his case is such as to make the most of it, and shows both critical ability and a candid spirit. A rejoinder ought to be minute and critical like the argument itself. As we have not at present time and space for this, we prefer to pass it over altogether. Our line of argument leads us to consider some deeper and more universal and at the same time more obvious and easily apprehended principles ofbringing the Catholic and Protestant theories of Christianity to an historical issue.
The essential nature of Christianity as represented by one of these theories is specifically different from what it is as represented by the other. According to the latter theory, the essence of the Christian religion is something exclusively spiritual and individual. The exterior organization is not in vital and substantial unity with it, but is an habiliment, an extrinsic instrument, a vehicle, or a separate medium. One who considers that faith, the way of salvation, spiritual union with God in Christ, are in a separate and independent sphere, very naturally and logically considers that questions of ecclesiastical organization and government are of inferior moment; that symbols of doctrine, forms of worship, and modes of discipline are not matters of perpetual and universal obligation as founded on divine right and law. Such a question as that of episcopacy must, therefore, appear to him as among the non-essentials; and even supposing that he admits the certainty or probability that it is the apostolic form, he will see no reason why it should be necessary to the being of the church, or even to its well-being, or why Christians should be divided in fellowship on account of matters merely belonging to exterior order and indifferent forms.
According to the former theory, the spiritual and corporeal parts, religion and the church, are after the model of human nature and the Incarnation, in vital, essential, and perpetual unity. The church is the way of salvation, the body of Christ vivified by his Spirit, the medium of union with God. Christianity is a sacramental religion. The episcopal order has been establishedand consecrated by Jesus Christ to possess and transmit the plenitude of sacerdotal grace and power received from him as a gift; to preserve and transmit the faith, sacramental grace, the pure oblation of Christian worship, the discipline of the New Law in Catholic unity.
A Christianity of the first species, loosely organized in an imperfect society, could never have been transmuted into the second species. The specific Catholic Christianity, hierarchical, dogmatic, sacramental, liturgical, is the historical Christianity of the period of the first six œcumenical councils, and appears at the Council of Nice, in the person of the great Athanasius, in all parts of the earth, in all the saints and doctors, in all writings and all monuments, pointing backward to the past, the era of martyrdom, the period of foundation and of apostolic labor, as the origin and source of its doctrine, discipline, and worship. A transmutation of species in Christianity like that which the Protestant theory supposes is rationally impossible. There is the additional impossibility to be taken into account of such a great and universal change having occurred without leaving its records and traces in history. Christianity is an historical religion, and the historical Christianity is identical with Catholicity. It is the absolute and universal religion which has manifested itself as a work which only divine power could have produced, in the history of the past; in present history it is showing before our eyes its supernatural and divine character; and the fulfilment of its end in the final consummation and triumph of the kingdom of Christ will finish the last chapter of the Revelation of Christ in History.