Is Life Worth Living?, William Hurrell Mallock [if you give a mouse a cookie read aloud txt] 📗

of other religions to the Christian. But the men who hold such language, though they may affect to think that such religions are superior in certain moral points, yet never dream of claiming for them the miraculous and supernatural authority that they deny to Christianity. No man denies that Christ was born of a virgin, in order to make the same claim for Buddha: or denies the Christian Trinity in order to affirm the Brahminic. There is but one alleged revelation that, as a revelation, the progressive nations of the world are concerned with, or whose supernatural claims are still worthy of being examined by us: and that religion is the Christian. These claims, it is true, are being fast discredited; but still, as yet they have not been silenced wholly; and what I propose to ask now is, what chance is there of their power again reviving.

Now considering the way in which I have just spoken of Protestantism, it may seem to many that I have dismissed this question already. With the 'enlightened' English thinker such certainly will be the first impression. But there is one point that such thinkers all forget: Protestant Christianity is not the only form of it. They have still the form to deal with which is the oldest, the most legitimate, and the most coherent—the Church of Rome. They surely cannot forget the existence of this Church or her magnitude. To suppose this would be to attribute to them too insular, or rather too provincial, an ignorance. The cause, however, certainly is ignorance, and an ignorance which, though less surprising, is far deeper. In this country the popular conception of Rome has been so distorted by our familiarity with Protestantism, that the true conception of her is something quite strange to us. Our divines have exhibited her to us as though she were a lapsed Protestant sect, and they have attacked her for being false to doctrines that were never really hers. They have failed to see that the first and essential difference which separates her from them lies, primarily not in any special dogma, but in the authority on which all her dogmas rest. Protestants, basing their religion on the Bible solely, have conceived that Catholics of course profess to do so likewise; and have covered them with invective for being traitors to their supposed profession. But the Church's primary doctrine is her own perpetual infallibility. She is inspired, she declares, by the same Spirit that inspired the Bible; and her voice is, equally with the Bible, the voice of God. This theory, however, upon which really her whole fabric rests, popular Protestantism either ignores altogether, or treats it as if it were a modern superstition, which, so far from being essential to the Church's system, is, on the contrary, inconsistent with it. Looked at in this way, Rome to the Protestant's mind has seemed naturally to be a mass of superstitions and dishonesties; and it is this view of her that, strangely enough, our modern advanced thinkers have accepted without question. Though they have trusted the Protestants in nothing else, they have trusted them here. They have taken the Protestants' word for it, that Protestantism is more reasonable than Romanism; and they think, therefore, that if they have destroyed the former, à fortiori have they destroyed the latter.41

No conception of the matter, however, could be more false than this. To whatever criticism the Catholic position may be open, it is certainly not thus included in Protestantism, nor is it reached through it. Let us try and consider the matter a little more truly. Let us grant all that hostile criticism can say against Protestantism as a supernatural religion: in other words, let us set it aside altogether. Let us suppose nothing, to start with, in the world but a natural moral sense, and a simple natural theism; and let us then see the relation of the Church of Rome to that. Approached in this way, the religious world will appear to us as a body of natural theists, all agreeing that they must do God's will, but differing widely amongst themselves as to what His will and His nature are. Their moral and religious views will be equally vague and dreamlike—more dreamlike even than those of the Protestant world at present. Their theories as to the future will be but 'shadowy hopes and fears.' Their practice, in the present, will vary from asceticism to the widest license. And yet, in spite of all this confusion and difference, there will be amongst them a vague tendency to unanimity. Each man will be dreaming his own spiritual dream, and the dreams of all will be different. All their dreams, it will be plain, cannot represent reality; and yet the belief will be common to all that some common reality is represented by them. Men, therefore, will begin to compare their dreams together, and try to draw out of them the common element, so that the dream may come slowly to be the same for all; that, if it grows, it may grow by some recognizable laws; that it may, in other words, lose its character of a dream, and assume that of a reality. We suppose, therefore, that our natural theists form themselves into a kind of parliament, in which they may compare, adjust, and give shape to the ideas that were before so wavering, and which shall contain some machinery for formulating such agreements as may be come to. The common religious sense of the world is thus organized, and its conclusions registered. We have no longer the wavering dreams of men; we have instead of them the constant vision of man.

Now in such a universal parliament we see what the Church of Rome essentially is, viewed from her natural side. She is ideally, if not actually, the parliament of the believing world. Her doctrines, as she one by one unfolds them, emerge upon us like petals from a half-closed bud. They are not added arbitrarily from without; they are developed from within. They are the flowers contained from the first in the bud of our moral consciousness. When she formulates in these days something that has not been formulated before, she is no more enunciating a new truth than was Newton when he enunciated the theory of gravitation. Whatever truths, hitherto hidden, she may in the course of time grow conscious of, she holds that these were always implied in her teaching, though before she did not know it; just as gravitation was implied in many ascertained facts that men knew well enough long before they knew that it was implied in them. Thus far, then, the Church of Rome essentially is the spiritual sense of humanity, speaking to men through its proper and only possible organ. Its intricate machinery, such as its systems of representation, its methods of voting, the appointment of its speaker, and the legal formalities required in the recording of its decrees, are things accidental only; or if they are necessary, they are necessary only in a secondary way.

But the picture of the Church thus far is only half drawn. She is all this, but she is something more than this. She is not only the parliament of spiritual man, but she is such a parliament guided by the Spirit of God. The work of that Spirit may be secret, and to the natural eyes untraceable, as the work of the human will is in the human brain. But none the less it is there.