The temporal mission of the Holy Ghost : or, Reason and revelation

LONDOX
PRINTED BY1 SPOTTI8WOODB AND CO.

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THE

TEMPORAL MISSION

OP

THE HOLY GHOST

OR

EEASON AND KEVELATION.

BY

HENRY EDWARD,
ARCHBISHOP OF WESTMINSTER.

Tis ovv &pa f) xctpts, ^ Trdvrcas rj rov aytov Tlvevfiaros xvffls V *v TCUS
KapSiais r)fjL(2v yivop.tvr)) /caret r^jv rov Hav\ov <^<avi]v . . . avrovpybv &pa
rb Ili/eOyna ev "TjfJuv, dA.rj0ws oeyid^ov nal tvovv -^/ias eavrip Stct rrjs irpbs
adrb ffvvcupelas, Geias re Qvfffas diror€\ovv KOIVWVOVS.

S. CYRIL. ALEX. Thesaur. de Trin. Assert, xxxiv.

Si dicatur : In sanctam Ecclesiam Catholicam, hoc est intelligendum aecundum
quod fides nostra refertur ad Spiritum Sanctum, qui sanctificat Ecclesiam, ut sit
sensus : Credo in Spiritum Sanctum sanctificantem Ecclesiam.

S. THOM. Sum. Theol. 2da 2<^ Quces. 1. Art. 9. ad 5.

LONDON :

LONGMANS, GREEN, AND CO.
1865.

TO THE CONGREGATION

OF THE

OBLATE S OF S. CHARLES,

IN THE

DIOCESE OF WESTMINSTER

KEVEREND AND DEAR FATHERS,

To whom can I more fittingly dedi-
cate the following pages than to you, with whom
I have spent eight of the happiest years of my
life ? If the book has no worth in itself, at
least it will express my affection. It was written
last year under the quiet roof of S. Mary of the
Angels, at a time when I had no thought of
being parted from you ; if, indeed, I may call
that a parting which, though it suspends our

VI DEDICATION.

daily and hourly meeting in community, unites
us doubly in the bonds of mutual confidence
and service. Nevertheless, though written in
other days, I see no reason why it should not
be published now.

.
Such, as it may be, you will there find the

result of the days which are now, I fear, not
to return. S. Augustine says, ' Otiuni sanctum
qussrit charitas veritatis. Negotium justurn sus-
cipit necessitas charitatis. Quam sarcinam si
nullus imponit, percipiendas atque intuendas va-
candum est veritati.' * I cannot say that our
life together had much leisure in it, but it had
times of quiet and many helps, and facilities of
theological reading and calm thought, which I
can hardly hope for again. The ' Sarcina ne-
gotii ' has been laid upon me, and I must bear
my burden as I may.

You will, I hope, see in these pages nothing
contrary to the spirit of our glorious Father and

* S. Aug. De Civit. Dei, lib. xix. c. 19. torn. vii. p. 563.

DEDICATION. Vll

Patron, S. Charles, who has always seemed to
me to represent in an especial way, not so much
any particular doctrine of the Faith, as the Di-
vine authority of the Church, expressed by its
Councils, its Pontiffs, and its continuous livihg
and infallible voice. And this appears to me the
truth which the great religious confusions of the
last three hundred years have completely effaced
from the intelligence of the greater part of our
countrymen. S. Charles would seem, therefore,
to have a special mission to England and to the
nineteenth century.

I hope, too, that in these pages will be found
nothing inconsistent with the injunctions of our
Eule, which binds us ' ad studium culturamque
disciplinarum Theologicarum quas pro consilio
Sancti Caroli ad normarn Tridentini Concilii ex-
actse maxime sint ; eoque pertineant ut Komanse
Sedis auctoritas splendescat.'* If we are to 'serve
our generation by the will of God,' it must be
by the boldest and clearest enunciation of the

* Instit. Oblatorum S. Caroli, &c., p. 11.

Vlll DEDICATION.

great principles of Divine certainty in matters of
Faith, and by pointing out the relations of Faith
to human knowledge, scientific and moral.

On this will depend the purity of Catholic
education; and the reconciliation of ' Faith with
science and dogma with free-thought,' — pro-
blems insoluble to all who reject the infallibility
of the Church, because by that rejection they de-
stroy one of the terms of the question. On this
also will depend many practical consequences of
vital moment at this time : such as the relations
of the Church and of the Faith to the political
and social changes of this age: the limits of
true and of false liberty of the intellect and the
will, in individuals and in societies of men, for
which the Sovereign Pontiff has lately given to
us, in the Encyclical of last year, an outline and
guidance worthy of the Supreme Teacher of the
faithful. But it is not my object to anticipate
the matter of this book, nor to do more than
to point to subjects of which, I trust, if God so
will, I may have time to speak hereafter.

DEDICATION. IX

I remember in one of the last nights when I
was watching by the dying-bed of our dear and
lamented Cardinal, that these thoughts, on which
I had heard him so often speak with the abun-
dance and vigour of his great mind, came with
a special vividness before me, and I thanked
God from my heart for having laid upon us this
work through the wisdom of our great Pastor
and Friend who was so soon to be taken from
us. To him we owe the direction which every
year more luminously shows to be the only true
remedy, both intellectually and spiritually, for
the evils of our time and country. I little
thought at that hour that I should date these
words to you from under the same roof, where
everything speaks to me, all the day long, of his
memory and of our loss.

Persevere, then, Eeverend and dear Fathers,
in the path into which he led us. The English
people are fair and truthful. They are listening
for a voice to guide them in the midst of their
contradictory teachers. The errors of the last

X DEDICATION.

three hundred years are passing fast away.
Preach the Holy Catholic and Eoman Faith in
all its truth, and in all its fulness. Speak, as none
other can, with the authority of God and His in-
fallible Church. Preach as the Apostles preached,
and, as the Eule enjoins, with a 'sancta et virilis
simplicitas,' with a holy and manly simplicity.
Contend with men, as a loved and honoured
friend has said of the Apostles, * They argued
not, but preached ; and conscience did the rest/
If what I here offer you may help you, use it. If
it come short, follow out the same studies and
fill up what I have left imperfect.

If I had been able, as I thought, to go to
Eome before publishing these pages, I should
have submitted them to examination before I
made them public. As it is, I can only com-
mend them to the censure of those who can
correct me if I shall have erred, and above
all to the unerring judgment of the Holy See ;
taking S. Bernard's words as my own : ' Quae
autem dixi, absque prajudicio sane dicta sint

DEDICATION. xi

sanius sapientis. Eomange prassertirn Ecclesias
auctoritati atque examini totum hoc, sicut et
castera quas ejusmodi sunt, universa refero : ipsius
si quid aliter sapio, paratus judicio emendare.'*

My prayers, day by day, are offered up for
you at the altar that every grace may prosper
you and the Congregation of S. Charles.

Believe me, Eeverend and dear Fathers,

Always your very affectionate Servant
in Jesus Christ,

* H. E. M.

8 YORK PLACE : July 15, 1865.

* Epist. ad Canon. Lugdun., torn. i. p. 76.

CONTENTS.

INTRODUCTION.
(pp. 1-34.)

Object and method of the work. A Divine Teacher always present.
Reason either a disciple or a critic. Rationalism true and false. In
the former sense it signifies the use of the reason in testing the
evidence of a revelation alleged to be divine, or in perceiving the har-
mony of the Divine Revelation with the human reason. In the latter
sense defined to be an abnormal and illegitimate use of the reason.
Divided into perfect and imperfect, or fully-developed and incipient.
1. The former assumes reason to be the fountain of all knowledge
relating to God and to the soul, and therefore the source, measure,
and limit of what is credible in the theology of natural religion, to
the exclusion of all supernatural revelation. 2. The latter assumes
reason to be the supreme test or judge of the intrinsic credibility of
revelation admitted in the main to be supernatural. Both kinds of
Rationalism are one in principle : both lower the reason. Incipient
Rationalism in the Anglican Church. The Church teaches that
Faith is an infused grace which elevates and perfects the reason.
Object of the present work to show : 1. That to believe in Revelation
is the highest act of the human reason. 2. That to believe in Reve-
lation, whole and perfect, is the perfection of the reason. 3. That
to submit to the Voice of the Holy Spirit in the Church is the
absolute condition to attain a perfect knowledge of Revelation.
4. That the Divine Witness of the Holy Spirit in the Church antici-
pates the criticism of the human reason, and refuses to be subject to
it. The four bases or motives of Faith are : 1. That it is a violation
of reason not to believe in the existence of God. 2. That it is a
violation of our moral sense not to believe that God has made Him-

XIV CONTENTS.

self known to man. 3. That the Revelation He has given is
Christianity. 4. That Christianity is Catholicism. Each of these
four truths certain by its own proper evidence, and each also con-
firmatory of the other.

Christianity the summing up and final expression in the Person of
JESUS CHRIST, of all the truths of the natural and supernatural order
in Judaism and Paganism. Other religions fragmentary and local.
Belief in the Holy Trinity leads to believing in Catholicism.

Three Divine Persons : three Divine offices — the Father and
Creation ; the Son and Redemption ; the Holy Ghost and the Church.
Definition of the TEMPORAL MISSION OF THE HOLT GHOST: The
sending, advent, and office of the Holy Ghost through the Incarnate
Son, and after the day of Pentecost. The Eternal Procession of the
Holy Ghost completes the mystery of the Holy Trinity ad intra ;
the Temporal Mission of the Holy Ghost completes the revelation of
the Holy Trinity ad extra.

Testimony of S. AUGUSTINE. The Author's retractation of three
errors : 1. Of false rule of Faith. 2. Of false theory of unity. 3. Of
false view of the position of the Roman Pontiff Unity of the Church
indivisible and singular. Passing away of the so-called reformation.

CHAPTER I.

THE RELATION OF THE HOLY GHOST TO THE CHURCH,
(pp. 35—86.)

In the Baptismal Creed the article on the Church is united to the
article on the Holy Ghost, to signify that the union between the Holy
Ghost and the Church is divinely constituted, indissoluble and eternal.
By this union the Church is immutable in its knowledge, discern-
ment, and enunciation of the truth. 1. Proved from HOLY SCRIPTURE,
8. John xiv. xvi., Eph. iv., Rom. xii., 1 Cor. xii. 2. Proved by pas-
sages from the Fathers, S. IREN^EUS, TERTULLIAN, S. AUGUSTINE, S.
GREGORY OF NAZIANZUM, S. CYRIL OF ALEXANDRIA, and S. GREGORY
THE GREAT. Two conclusions follow : 1. The present dispensation
that of the Holy Spirit. 2. It differs from His presence and office
before the advent of JESUS CHRIST in many gifts, graces and mani-
festations, and principally in five ways :

CONTENTS. XV

I. The Holy Ghost came before into the world by His universal
operations in all mankind, but now He comes through the Incarnate
Son by a special and personal presence. Proved from H. SCRIPTUBE,
S. AUGUSTINE, and S. THOMAS. Explained by SUAREZ and PETAVIUS.

II. Before the day of Pentecost the Mystical Body of Christ was
not complete : the Holy Ghost came to perfect its creation and organi-
zation. The Constitution of the Body was deferred until the Head
was glorified. 1. Christ, as Head of the Church, is the fountain of
all sanctity to His mystical Body. Col. i. 19, Eph. i. 22. S. GREGORY
THE GREAT and S. AUGUSTINE. 2. The sanctification of the Church
is effected by the gift of the Holy Ghost. Eph. ii. 22, Rom. v. 5,
1 Cor. iii. 16. S. ATHANASIUS and S. CYRIL OF ALEXANDRIA. 3. The
Holy Ghost dwells personally and substantially in the mystical Body,
which is the incorporation of those who are sanctified. 4. The
members of the mystical Body who are sanctified, partake not only
of the created graces, but of a substantial union with the Holy
Ghost. 5. The union of the Holy Ghost with the mystical Body,
though analogous to the hypostatic union, is not hypostatic ; foras-
much as the human personality of the members of Christ still
subsists in this substantial union. References to PETAVIUS and

THOMASSINUS.
i

III. The Holy Ghost came at Pentecost to constitute a union between
Himself and the mystical Body that would be absolute and indis-
soluble. Before the Incarnation He wrought in the souls of men,
one by one. His presence, therefore, was conditional, depending on
the human will, as it is now in individuals as such ; but in the
Church His presence depends on the Divine will alone and is there-
fore perpetual. 1. The union of the Holy Ghost with the Head of
the Church, both as God and as Man, is indissoluble. 2. There will
always be a mystical Body for that Divine Head, although indi-
viduals may fall from it. Three divine and eternal unions, (1.) Of
the Head with the members, (2.) Of the members with each other,
(3.) Of the Holy Ghost with the Body, constitute the complete
organization of the Church. Its endowments are derived from the
Divine Person of its Head, and the Divine Person who is its Life.
It receives a communication of the perfections of the Holy Ghost.
It is imperishable, because He is God ; indivisibly one, because He

a

XVI CONTENTS.

is numerically one ; holy, because He is the fountain of holiness ;
infallible, because He is the Truth. Its members not only called or
elected, but aggregated or called into one. The Church, therefore, is
a mystical person, not on probation, but the instrument of probation
to others.

IV. Before the Incarnation the Holy Ghost wrought invisibly : now
by his Temporal Mission He has manifested His presence and His
operations by the Visible Church of Jesus Christ. 1. The Church is
the evidence of the presence of the Holy Ghost among men, the
visible incorporation of His presence: (1.) By its supernatural and
world- wide unity. S. AUGUSTINE quoted. (2.) By its imperishable-
ness in the midst of the dissolving works of man. (3.) By its
immutability in doctrine of faith and morals. 2. The Church is the
instrument of the power of the Holy Ghost: (1.) By the perpetuity
and diffusion of the light of the Incarnation. (2.) By the perpetuity
of sanctifying grace by means of the Seven Sacraments. 3. It mani-
fests for various ends and at various times His miraculous power.

4. It is the organ of His voice.

General Summary. — From the indissoluble union of the Holy
Ghost flow : 1. The three properties of UNITY, VISIBLENESS and
PERPETUITY; 2. The three endowments, namely; INDEFECTIBILITY
in life and duration, INFALLIBILITY in teaching, and AUTHORITY in
governing ; 3. The four notes, namely, UNITY, SANCTITY, CATHOLICITY,
and APOSTOLICITY.

V. Before the Incarnation the Holy Ghost taught and sanctified
individuals, but with an intermitted exercise of His visitations ; now
He teaches and sanctifies the Body of the Church permanently.

Three possibly conceivable Kules of Faith ; 1. A living Judge and
Teacher, or the Divine Mind declaring itself through an organ of its
own creation. 2. The Scriptures interpreted by the reason of indi-
viduals. 3. Scripture and Antiquity. The two last resolvable into
one, namely, the human mind judging for itself upon the evidence
and contents of revelation. Its refutation. False theory of a Church
once undivided and infallible and afterwards divided and fallible.

5. CYPRIAN and S. BEDE quoted.

The office of the Holy Ghost as Illuminator consists in the follow-
ing operations : 1. In the original revelation to the Apostles. 2. In

CONTENTS. XV11

the preservation of what was revealed. 3. In assisting the Church
to conceive, with greater fulness, explicitness and clearness, the
original truth in all its relations. 4. In denning that truth in
words. 5. In the perpetual enunciation and propositions of the
same immutable truth. De Locis Theologicis : (1.) Voice of the
Living Church, (2.) The Holy Scriptures, (3.) Tradition, (4.) The
decrees of General Councils, (5.) The definitions and decrees of
Sovereign Pontiffs speaking ex cathedra, (6.) The unanimous voice
of the Saints, (7.) The consent of Doctors, (8.) The voice of the
Fathers, (9.) The authority of Philosophers, (10.) Human History,
(11.) Natural Eeason.

CHAPTER II.

THE RELATION OF THE HOLY GHOST TO THE
HUMAN BEASON.

(pp. 87—125.)

Two ways of treating this relation : 1. In those who do not believe.
2. In those who do believe. In the former case Eeason must, by
necessity, ascertain, examine, judge, and estimate the evidence of
the fact of a revelation, its motives of credibility and its nature. In
the latter case it submits as a disciple to a Divine Teacher. S.
THOMAS quoted to show the office of reason in regard to revelation ;
1. Faith presupposes the operations of reason, on the motives of
credibility for which we believe. 2. Faith is rendered intrinsically
credible by reason. 3. Faith is illustrated by reason. 4. Faith is
defended by reason against the sophisms of false philosophy.

The relations of reason to revelation are principally five :

I. Reason receives Revelation by intellectual apprehension. Analogy
of the eye and light. Knowledge of God both in Nature and Reve-
lation a gift or infusion to man, not a discovery by logic or research.
Reference to VIVA. What was revealed by our Lord and the Holy
Ghost inherited and sustained by the Church.

II. Reason propagates the truths of Revelation. The Divine Com-
mission to the Apostles. Faith came by hearing.

a 2

XV111 CONTENTS.

III. Reason defines the truths of Revelation divinely presented to
it. The Creeds, General Councils, Definitions, and the science of
Theology.

IV. Season defends Revelation. 1. Negatively, by showing the
nullity of arguments brought against it : 2. positively, by demon-
strating its possibility, fitness, necessity, and reality. Sketch of the
history of Theology. The ancient Apologies of the early Fathers.
The Greek and Latin Fathers. S. JOHN OF DAMASCUS, De Orthodoxa
Fide in the eighth century. LANFRANC and S. ANSELM in the
eleventh. Cur Deus Homo. S. BERNARD and ABELARD. PETER
LOMBARD, Liber Sententiarum. ALBERTUS MAGNUS, S. BONAVEN-
TURA, S. THOMAS. Summa Theologica. The Dominican and Jesuit
Commentators. The Council of TRENT. History of Dogma.

V. Reason transmits Revelation by a scientific treatment and tra-
dition. Theology though not a science proprie dicta, may be truly
and correctly so described. The definition of Science in Scholastic
Philosophy taken from ARISTOTLE. The sense in which Theology is
a Science. Opinions of S. THOMAS, CAJETAN, VASQUEZ, and GREGORY
OF VALENTIA. Fourteen General Conclusions stated as propositions.

CHAPTEE III.

THE RELATION OP THE HOLT GHOST TO THE
LETTER OF SCRIPTURE.

(pp. 126—171.)

Object of this chapter to trace an outline of the history of the
Doctrine of INSPIRATION.

I. In every century there have been objectors, gainsayers and un-
believers, from Cerinthus, Marcion, and Faustus the Manichsean, to
Luther, Spinoza, Paine, and modern rationalists.

II. Doctrine of INSPIRATION in the Church of England. Eeferences
to HOOKER, WHITBY, and Bishop BURNET. Various modern opinions.
The Essays and Reviews.

III. The Catholic Doctrine of INSPIRATION. Five points of faith.

CONTENTS. XIX

«

1. That the writings of the Prophets and Apostles are Holy Scripture.

2. That God is the Author of the Sacred Books. 3. That the Sacred
Books are so many in number and are such by name. 4. That these
books in their integrity are to be held as sacred and canonical. 5. That
the Latin version called the Vulgate is authentic.

First period of simple faith, — The Fathers both of the East and
West extend the Inspiration of the Holy Ghost to the whole of
Scripture, both to its substance and to its form. Proved from S.
IRENJEUS, S. MACABIUS, S. CHBYSOSTOM, S. BASIL, S. GREGORY OF
NAZIANZUM and S. JOHN OF DAMASCUS. Also from S. AUGUSTINE,
S. GREGORY THE GREAT, and S. AMBROSE.

Second period of analysis as to the nature and limits of Inspira-
tion.— Two schools of opinion.

1. Every particle and word of the Canonical books was written by
the dictation of the Holy Spirit. TOSTATUS. ESTIUS. Faculties of
LOUVAIN and DOUAI, MELCHIOR CANUS, BANEZ, and the Dominican
Theologians generally.

2. The whole matter of Holy Scripture was written by the assistance
of the Holy Spirit, but not the whole form dictated by Him. BELLAR-
MINE, the Jesuit Theologians, and the majority of recent writers
on the subject. Opinions of Luther and Erasmus. Discussion caused
by the propositions of Lessius and Hamel. P. Simon and Holden.
Definition of Inspiration, Revelation, Suggestion, and Assistance.

Inspiration includes : 1. The impulse to put in writing the mat-
ter which God wills. 2. The suggestion of the matter to be written.

3. The assistance which excludes liability to error. Theologia
Wirceburgensis. Statement of supposed difficulties. Eeply to ob-
jections gathered from S. JEROME. In what sense the Vulgate is
authentic.

Whensoever the text can be undoubtedly established, the supposition
of error as to the contents of that text cannot be admitted. Where-
soever the text may be uncertain, in those parts error may be present
— this would be an error of transcription or translation. 1. The
Holy Scripture does not contain a revelation of the physical sciences.
2. No system of chronology is laid down in the Sacred Books. 3.
Historical narratives may appear incredible and yet be true. S.
AUGUSTINE quoted.

XX CONTENTS.

CHAPTER IV.

THE RELATION OF THE HOLY GHOST TO THE

INTERPRETATION OF SCRIPTURE.

(pp. 172—209.)

Christianity neither derived from Scripture, nor dependent upon
it. What the Incarnate Son was to the Scriptures of the Old Testa-
ment, that the Holy Ghost, servatd proportione, is to the Scriptures
of the New. England has hitherto preserved the belief that
Christianity is a Divine Revelation, and that the Holy Scripture is
an inspired Book. Fruits of the Reformation in other countries.
In the Catholic Church the relations of the Holy Ghost to the
interpretation of Scripture are :

I. The Revelation of the Spirit of God was given, preached, and
believed before the New Testament existed. S. IBEN^EUS quoted.

II. This Revelation was also divinely recorded before the New
Testament Scriptures were written. 1. Upon the minds of pastors
and people. 2. In the Seven Sacraments. 3. In the visible worship
of the Church. 4. In the early creeds. Table of the dates of the
Books of the New Testament.

III. The Science of God, incorporated in the Church, is the true
key to the interpretation of Scripture. The unvarying witness of
the Catholic Faith contrasted with the divers interpretations of
Protestant sects.

IV. The Church is the guardian both of the Faith and of the Scrip-
tures. It received both from its Divine Head. It alone witnesses to
both : 1. "With a human and historical testimony. 2. With a divine
and supernatural testimony.

V. The Church is not only the interpretation, but the interpreter of
Holy Scripture. Refutation of the Protestant theory of private in-
terpretation. How the Divine Scriptures become human. S. JEROME
quoted. Scripture abused by heretics. S. AUGUSTINE and VINCENT
OF LEBINS quoted. Anecdote of HENRY III. of England and S.
Louis of France. Answer to two accusations brought against the
Church; 1. That it supersedes to so great an extent the use of

CONTENTS. XXI

Scripture in the devotions of the people ; and, 2. That it enunciates
its doctrines in an arbitrary and dogmatic way, regardless of the facts
of Christian antiquity and history. In the Church alone the Scrip-
tures retain their whole and perfect meaning. Examples given. The
Church has a profound sense of their sacredness. Illustrations from
the lives of S. PAULINUS, S. EDMUND, and S. CHARLES.

CHAPTER V.

THE RELATION OF THE HOLT GHOST TO THE DIVINE
TRADITION OF THE FAITH.

(pp. 210—248.)

Christianity has been preserved pure. Analogy between the
Church in Eome in the fourth century and in England in the pre-
sent. Signs of the dissolution of the various forms of Protestantism.
The real question between the Catholic Church and all Christian
bodies separated from it — not one of detail but of principle. Charge of
corruption brought against Catholic doctrines. God alone can reform
His Church. The ' Unction from the Holy One' always present to
preserve the Faith. Proof from 1 S. JOHN ii. drawn out in full.
As a consequence of this truth it follows :

I. All the doctrines of the Church to this day are incorrupt.

II. They are also incorruptible.

III. They are also immutable. Change of growth different from
that of decay. Sense in which the doctrines of the Church are said
to grow; e.g. the dogmas of the Holy Trinity, of the Incarnation,
of the Blessed Eucharist, and of the Immaculate Conception. In
Protestantism the doctrines of Christianity have suffered the change
of decay.

IV. The doctrines of the Church are always primitive. The
Church ever ancient and ever new.

V. They are also transcendent because divine. In the super-
natural order, Faith must come before understanding. S. AUGUSTINE
quoted. Credo quia impoSsibile. The Holy Spirit is the Author and

XX11 CONTENTS.

Guardian of the Tradition of Christian Truth. He diffuses the light
by which it is known, and presides over the selection of the terms in
which it is defined and enumerated. Objection against Dogmatism, —
The Theology of the Nineteenth Century should be moral and spiritual.
Answer to objection. Analogy of philosophical truths. Dogmatic
Theology consists in the scientific arrangement of the primary and
secondary orders of Christian truth. A dogma is the intellectual
conception and verbal expression of a divine truth. Consequently it
cannot essentially change. Answer to objection that Dogmatic
Theology is barren and lifeless. Theology divided into Dogmatic,
Moral, Ascetical, and Mystical. Their mutual relations. Use made
of Catholic sources by Protestant writers. Devotions of the Church
founded on its doctrines : e.g. The Blessed Sacrament, The Sacred
Heart, The Passion, etc. The Spiritual Exercises of S. IGNATIUS.
Summary and Conclusion.

APPENDIX,
(pp 249—277.)

THE

TEMPOEAL MISSION

OF

THE HOLY GHOST.

INTKODUCTION.

BEFORE the reader proceeds to the following pages,
I wish to detain him with a few introductory words.
1. Some time ago my intention was to publish a
volume of Sermons on Eeason and Kevelation as a
sequel to those on Ecclesiastical Subjects. In the
preface to that volume I expressed this purpose. But
when I began to write I found it impossible to throw
the matter into the form of sermons. I do not ima-
gine that the following pages have any pretensions
to the character of a treatise, or any merit beyond,
as I hope, correctness and conformity to Catholic
theology. But I have found it necessary to treat

B

2 INTRODUCTION.

the subject in a less popular form than sermons
would admit, and to introduce much matter which
would be out of place if addressed to any such
audience as our pastoral office has to do with. I
was therefore compelled to write this volume in the
form of a short treatise, and though I am fully con-
scious of its insufficiency, nevertheless I let it go
forth, hoping that it may help some who have not
studied these vital questions of our times, and pro-
voke others who have studied them to write some
work worthier of the subject.

Another departure from my first intention was
also forced upon me. When I began to consider the
nature and relations of Eeason and Bevelation, I
found myself compelled to consider the Author and
Giver of both,, and the relations in which He stands
to them, and they to Him. This threw the whole
subject into another form, and disposed the parts of
it in another order. I found myself writing on the
relations of the Divine Intelligence to the human ;
but as these intelligent and vital powers are personal,
I was led into that which seems to me, in the last
analysis, to comprehend the whole question of Divine
Faith, the temporal mission of the Holy Grhost, and
the relations of the Spirit of Truth to the Church, to
the human reason, to the Scriptures, and to the

A DIVINE TEACHER ALWAYS PRESENT. 3

dogma of Faith. In ascending this stream of light, I
found myself in the presence of its Fountain, and I
have been unable, whether it be a fault or not, to con-
template the subject in any other way. It seems to
me as impossible to conceive of the relations of Reason
and Eevelation without including the Person and
action of the Spirit of Truth, as to conceive a circle
without a centre from which its rays diverge. I do
not deny that by intellectual abstraction we may do
so, but it would be to mutilate the diagram and
the truth together.

2. Now my object, in the following pages, is
to show that the reason of man has no choice but to
be either the disciple or the critic of the revelation
of Grod. The normal state of the reason is that of a
disciple illuminated, elevated, guided, and unfolded
to strength and perfection by the action of a Divine
Teacher. The abnormal is that of a critic testing,
measuring, limiting the matter of Divine revelation
by his supposed discernment or intuition. The
former is the true and Divine Rationalism ; the latter,
the false and human Rationalism.

Now as, in the following pages, the words rationalism
and rationalistic occur, and always in an ill sense, it
will be well to say here at the outset in what sense I
•use it, and why I always use it in a bad signification.

B 2

4 INTRODUCTION.

By Kationalism, then, I do not mean the use of the
reason in testing the evidence of a revelation alleged
to be divine.

Again, by Eationalism I do not mean the perception
of the harmony of the Divine revelation with the
human reason. It is no part of reason to believe
that which is contrary to reason, and it is not Eation-
alism to reject it. As reason is a divine gift equally
with revelation — the one in nature, the other in
grace — discord between them is impossible, and har-
mony an intrinsic necessity. To recognise this
harmony is a normal and vital operation of the reason
under the guidance of faith ; and the grace of faith
elicits an eminent act of the reason, its highest and
noblest exercise in the fullest expansion of its powers.

By Eationalism I always intend an abnormal and
illegitimate use of the reason, as I will briefly here
explain. The best way to do so will be to give a
short account of the introduction and use of the term.

Professor Hahn, in his book, ' De Eationalismi, qui
dicitur, vera indole, et qua cum Naturalismo con-
tineatur ratione,' says, 'As to Rationalism, this
word was used in the seventeenth and eighteenth
centuries by those who considered reason as the
source and norm of faith. Amos Comenius seems
first to have used this word in 1661, and it never

REASON EITHER A DISCIPLE OR A CRITIC. 5

had a good sense. In the eighteenth century it was
applied to those who were in earlier times called by
the name of Naturalists.' l

6 Naturalism, as Staiidlin says, 'is distinguished
from Rationalism by rejecting all and every revela-
tion of Grod, especially any extraordinary one, through
certain men. . . . Supernaturalism consists in
general in the conviction that God has revealed
Himself supernaturally and immediately. What is
revealed might perhaps be discovered by natural
methods, but either not at all, or very late, by those
to whom it is revealed.'2

Bretschneider says that the word 'Rationalism has
been confused with Naturalism since the appearance of
the Kantian philosophy, and that it was introduced
into theology by Reinhard and Grabler. An accurate
examination respecting these words gives the follow-
ing results. The word Naturalism arose first in the
sixteenth century, and was spread in the seventeenth.
It was understood to mean the theory of those who
allowed no other knowledge of religion except the
natural, which man could shape out of his own
strength, and consequently excluded all supernatural
revelation.' He then goes on to say that theologians

1 H. T. Rose's State of Protestantism in Germany, Introd. xx.

2 Ib. XYiii.

6 INTRODUCTION.

distinguish three forms of Naturalism. First, Pela-
gianism, which admits revelation, but denies super-
natural interior grace. Secondly, a grosser kind,
which denies all particular revelation, such as modern
Deism. Lastly, the grossest of all, which considers
the world as Grod, or Pantheism.1 Upon this it is
obvious to remark, that the term Kationalism has
been used in Germany in various senses. It has
been made to comprehend both those who reject all
revelation and those who profess to receive it.2 The
latter class, while they profess to receive revelation,
nevertheless receive it only so far as their critical
reason accepts it. They profess to receive Chris-
tianity, but they make reason the supreme arbiter in
matters of faith. ' When Christianity is presented to
them, they inquire what there is in it which agrees
with their assumed principles (i.e. of intrinsic credi-
bility), and whatsoever does so agree they receive as
true.' Others again affect to allow fa revealing
operation of Grod, but establish on internal proofs
rather than on miracles the Divine nature of Christi-
anity. They allow that revelation may contain much
out of the power of reason to explain, but they say
that it should assert nothing contrary to reason, but

1 H. T. Rose's State of Protestantism in Germany, Introd. xx. xxi.

2 Ib. xxiii.

RATIONALISM. ONE IN PRINCIPLE. 7

rather what may be proved by it.' But, in fact, such
divines reject the ' doctrines of the Trinity, the Atone-
ment, the Mediation and Intercession of our Lord,
Original Sin, and Justification by Faith.'

I need not prolong these quotations. They suffice
to show that Rationalism has various senses, or rather
various degrees ; but, ultimately, it has one and the
same principle, namely, that the Reason is the supreme
and spontaneous source of religious knowledge. It '•'
may be therefore distinguished into the perfect and
imperfect Rationalism, or into the fully-developed
and the incipient Rationalism, and these may perhaps
be accurately described as follows :—

1. The perfect or fully-developed Rationalism is
founded upon the assumption that the reason is the
sole fountain of all knowledge relating to God and to
the soul, and to the relations of God and of the soul.
This does not mean the reason of each individual, but I
of the human race, which elicits from its own intel-
lectual consciousness a theology of reason, and trans-
mits it as a tradition in the society of mankind.

The reason is therefore the source and the measure j
or the limit of what is credible in the theology of j
rational religion. This, necessarily, excludes all
supernatural revelation.1

1 Rose, ut supra, xxv. xxvi.

8 INTRODUCTION.

2. The imperfect, or incipient,, Eationalism rests
upon the assumption that the reason is the supreme test
or judge of the intrinsic credibility of revelation ad-
mitted in the main to be supernatural. It is easy to
see that nothing but the inconsequence of those who
hold this system arrests it from resolving itself into its
ultimate form of perfect Eationalism. In both the
reason is the critic of revelation. In the latter, it re-
jects portions of revealed truth as intrinsically in-
credible ; in the former, it rejects revelation as a whole
for the same reason. The latter criticises the contents
of revelation, accepting the evidence of the fact, and
rejects portions ; the former criticises both the con-
, tents and the evidence, and altogether rejects both.

Now, it is evident that in England we are as yet
in the incipient stage of Kationalism. Materialism,
Secularism, and Deism are to be found in individuals,
but not yet organised as schools. Eationalism in the
perfect form is also to be found in isolated minds ;
but the incipient, or semi-Eationalism, has already
established itself in a school of able, cultivated, and
respectable men. I need not name the writers of
whom Dr. Williams, Mr. Wilson, and Dr. Colenso are
the most advanced examples. In this school most of
the followers and disciples of the late Dr. Arnold are
to be classed. It does not surprise me to see the

RATIONALISM LOWERS THE REASON. 9

rapid and consistent spread of these opinions ; for ever
since by the mercy of Grod I came to see the principle
of divine faith, by which the human reason becomes
the disciple of a Divine Teacher, I have seen, with
the clearness of a self-evident truth, that the whole of
the Anglican reformation and system is based upon
the inconsequent theory which I have designated as
incipient Eationalism. It admits revelation, but it
constitutes the reason as the judge by critical inquiry
of the contents of that revelation, of the interpretation
of Scripture, and of the witness of antiquity.

The Church teaches that faith is an infused grace
which elevates and perfects the reason; but as
rationalists allege that faith detracts from the per-
fection of reason, my object will be to show :

1. That to believe in revelation is the highest act
of the human reason.

2. That to believe in revelation, whole and perfect,
is the perfection of the reason.

3. That to submit to the Voice of the Holy Spirit
in the Church is the absolute condition to attain a
perfect knowledge of revelation.

4. That the Divine witness of the Holy Spirit in
the Church anticipates the criticism of the human
reason, and refuses to be subject to it.

Lest anyone should imagine that in these propo-

ir^f

10 , INTRODUCTION.

sitions I limit the activity and office of the human
reason in matters of faith, I will add also the follow-
ing propositions : —

1. It would be a violation of reason in the highest
i degree not to believe that there is a Grod. To be-
lieve that this visible world is either eternal or self-
created, besides all other intrinsic absurdities in tfre
hypothesis, would simply affirm the world to be Grod

1 in the same breath that we deny His existence. It
would be a gross and stupid conception of an eternal
and self-existent being; for to believe it self-created
is a stupidity which exceeds even the stupidity of
atheism. But if the world were neither eternal nor
self-created, it was made ; and, if made, it had a
maker. Cavil as a man will, there is no escape from

! this necessity. To deny it is not to reason, but to
violate reason ; and to be rationalists, by going con-
trary to reason.

2. Secondly, it would be a violation of the moral
sense, which is still reason judging of the relations
between my Maker and myself, not to believe that He
has given to me the means of knowing Him. The
consciousness of what I am gives me the law by which

j to conceive of One higher and better than I am. If I
am an intelligent and moral being, and if my dignity
and my perfection consist in the perfection of my

THE FOUR BASES OK MOTIVES OF FAITH. 11

reason and of my will, then I cannot conceive of a
Being higher and better than myself, than as One who
has, in a higher degree, those things which are the best
and highest in myself. But my intelligent and moral
nature, and the right exercise and action of its powers,
is the highest and best that is in me. I know it to
exceed all the other excellences which are in me. It
exceeds, too, all the perfections of other creatures to
whom gifts of strength and instinct have been given,
without reason and the moral will.

I am certain, therefore, that my Creator is higher
than I am in that which is highest in me, and
therefore I know Him to be a perfect intelligence
and a perfect will, and these include all the perfec-
tions of wisdom and goodness. I say then it would
violate the moral sense to believe that such a Being
has created me capable of knowing and of loving
Him- — capable of happiness and of misery, of good
and of evil, and that He has never given to me the
means of knowing Him, never spoken, never broken
theete7n^^iTeTac^n5y*a sign of His love to me, on
which depend both my perfection and my happiness.

Now it is certain, by the voice of all mankind,
that God speaks to us through His works — that He
whispers to us through our "natural conscience — that
He attracts us to Him by instincts, and desires, and

12 INTRODUCTION.

aspirations after a happiness higher than sense, and
more enduring, more changeless, than this mortal
life. Grod speaks to me articulately in the stirring life
of nature and the silence of our own being. What is all
. this but a spiritual action of the intelligence, and the
will of God upon the intelligence, and will of man ?

and what is this but a Divine inspiration ? Critically ii

/ ''»•'•• * '•« "' " ' • I|,

and specifically distinct^ as inspiration and revelation i

in their strict and theological sense are from this
inward operation of the Divine mind upon mankind,
yet generically and in the last analysis it is God speak-
ing to man, God illuminating man to know Him, and
drawing man to love Him. The inspiration and
revelation granted to patriarchs, prophets, apostles,
seers, and saints, are of a supernatural order, in
which the lights of nature mingle and are ele-
vated by the supernatural and divine. These mani-
festations of Himself to men are bestowed upon us
out of the intrinsic perfections of His own Divine
attributes. He created us as objects whereon to
exercise His benevolence. His love and His goodness
are the fountains of the light of nature. His image,
in which He has created us, by its own instincts turns
to Him with the rational and moral confidence that
if we feel after Him, we shall find Him. And His
love and His goodness are such, that our yearnings

EACH CERTAIN BY ITS PROPER EVIDENCE. 13

for a knowledge of Him are satisfied not only by the
light of nature, but through His grace by the super-
natural revelation of Himself.

3. Thirdly, I am certain, with a certainty which is
higher than any other in the order of moral convic-
tions, that if there be a revelation of Grod to man, that
revelation is Christianity. The reason of this belief
is, that I find in Christianity the highest and purest
truth, on the highest and purest matter of which the
human intelligence is capable; that is to say, the
purest Theism or knowledge of Grod, the purest
anthropology or science of man, and the purest
morality, including the moral conduct of Grod towards
man, and the moral action of man towards Grod.
These three elements constitute the highest know-
ledge of which man is capable, and these three are
to be found in their highest and purest form
Christianity alone. All the fragments or gleams
original truth which lingered yet in the religions and
philosophies of the world are contained, elevated,
and perfected in the doctrine of the Holy Trinity, and
of the Divine perfections revealed in it ; in the
doctrine of the Incarnation, and the perfections of
our manhood manifested in the person of Jesus
Christ ; and in the Sermon on the Mount, interpreted
by the example of Him who spoke it. In these three

14 INTRODUCTION.

revelations of the Divine and human natures, Grod
has made Himself known to us, as the object of our
love and worship, the pattern of our imitation, and
the source of our eternal bliss. Now no other pre-
tended revelation, no other known religion, so much as
approximates to the truth and purity of the Christian
faith. They are visibly true and pure only so far as-
they contain germs of it. They are visibly impure
* and false wheresoever they depart from it. They

(bear a twofold testimony to its perfection, both where
"""' ' "" ' m ••««"""". ^ --_I'»U'£»CU1

they agree and where they disagree with it. And

that which is true of Christianity, viewed objectively
in itself, is also visibly true when viewed subjectively
in its history. Christianity has created Christendom ;
and Christendom is the manifestation of all that is
highest, purest, noblest, most Grod-like in the history
of mankind. Christianity has borne the first-fruits

fgfewrWMfWiMfc^MMWM** v ~~~~~^^^^^^MHB**l**titllll^*^m*^t*11***

of the human race.

4. Fourthly, Christianity, in its perfection and its
\^ f* } purity, unmutilated, and full in its orb and circum-
ference, is Catholicism. All other forms of Christianity
are fragmentary. The revelation given first by Jesus
Christ, and finally expanded to its perfect outline by
the illumination of the day of Pentecost, was spread
throughout the world. It took possession of all
nations, as the dayspring takes possession of the

EACH CONFIRMATORY OF THE OTHER. 15

face of the earth, rising and expanding steadily and
irresistibly. So the knowledge of Grod and of His
Christ filled the world. And the words of the prophet
were fulfilled, ' The idols shall be utterly destroyed' ; l
not with the axe and the hammer only, but by a
mightier weapon. f Are not my words as a fire, and as a
hammer that breaketh the rock in pieces ? ' 2 Idolatry
was swept from the face of the world by the inunda-
tion of the light of the knowledge of the true Grod.
< The earth shall be filled, that men may know the
glory of the Lord, as waters covering the sea.' 3 The
unity and universality of Christianity, and of the
Church in which it was divinely incorporated, and of
Christendom, which the Church has created, exclude
and convict as new, fragmentary,, and false, all forms
of Christianity which are separate and local. .

Now these four truths, as I take leave to call them, t3 .
— first, that it is a violation of reason not to believe in
the existence of Grod ; secondly, that it is a violation
of our moral sense not to believe that Grod has made
Himself known to man ; thirdly, that the revelation
He has* given is Christianity ; and, fourthly, that
Christianity is Catholicism — these four constitute a
proof the certainty of which exceeds that of any other
moral truth I know. It is not a chain of probabilities,

1 Isaias ii. 18. 2 Jer. xxiii. 29. 8 Hab. ii. 14.

16 INTRODUCTION.

depending the one upon the other, but each one
morally certain in itself. It is not a chain hanging
by a link painted upon the wall, as a great philoso-
phical writer of the day well describes the sciences
which depend upon a hypothesis.1 These four truths,
considered in the natural order alone, rest upon the
~ \ reason and the conscience, upon the collective testi-
mony of the highest and purest intelligences, and
! upon the maximum of evidence in human history.
1 The intellectual system of the world bears its witness
to them; the concurrent testimony of the most elevated
races of mankind confirm them. They are not four
links of an imaginary chain, but the four corner-
stones of truth. ( Sapientia sedificavit sibi domum.'
And the house which the wisdom of God has built to
dwell in is the cultivated intellect, or reason of the
mystical body, incorporated and manifested to the
world in the Visible Church. This wisdom of God
has its base upon nature, which is the work of God,
and its apex in the Incarnation, which is the manifes-
tation of God. The order of nature is pervaded with
primary truths which are known to the natural
reason, and are axioms in the intelligence of mankind.
Such, I affirm, without fear of Atheists, or Secularists,
or Positivists, are the existence of God, His moral

1 "Whewell's History of the Inductive Sciences, vol. i. p. 16.

THE FAITH THE PERFECTION OF REASON. 17

perfections, the moral nature of man, the dictates
of conscience, the freedom of the will. On these
descended other truths from the Father of Lights
as He saw fit to reveal them in measure and in season,
according to the successions of time ordained in the
Divine purpose.

The revelations of the Patriarchs elevated and
enlarged the sphere of light in the intelligence of
men by their deeper, purer, and clearer insight into
the Divine mind, character, and conduct in the world.
The revelation to Moses and to the Prophets raised
still higher the fabric of light, which was always
ascending towards the fuller revelation of Grod yet
to come. But in all these accessions and unfoldings
of the light of God, truth remained still one, har-
monious, indivisible ; a structure in perfect symmetry,
the finite but true reflex of truth as it reposes in the (/w^«4
Divine Intelligence.

What is Christianity but the summing up and
final expression of all the truths of the natural and
supernatural order in the Person of Jesus Christ?
God has made Him to be the ava/cefaXalcoa-is, or
recapitulation, of all the Theism, and of all the
truths relating to the nature of man and of the
moral law, which were already found throughout the
world; and has set these truths in their place and

c

18 INTRODUCTION.

proportion in the full revelation of ' the truth as it is
in Jesus.' S. Paul compares the Incarnation to the
Divine action, whereby the light was created on the
first day. ' Gk>d, who commanded the light to shine
out of darkness, hath shined in our hearts, to give
the light of the knowledge of the glory of God in the
face of Jesus Christ.' l

And here, perhaps, I may repeat the words in
which I expressed the same truth some twenty years
ago.

* By the unity of doctrine or faith the Church has
taken up all philosophies, and consolidated them in
one. Whether by the momentum of an original
revelation, or by the continual guidance of a heavenly
teaching, or by the natural convergence of the reason
of man towards the UDseen realities of truth, it is
certain that all thoughtful and purer minds were
gazing one way. As the fulness of time drew on,
their eyes were more and more intently fixed on one
point in the horizon, e more than they that watch for
the morning;' and all the lights of this fallen world
were bent towards one central region, in which at last
they met and kindled. The one Faith was the focus
of all philosophies, in which they were fused, purified,
and blended. The eternity, the uncreated substance,

1 2 Cor. iv. 6.

OTHER RELIGIONS FRAGMENTARY AND LOCAL. 19

the infinity of goodness, wisdom, and power, the trans-
cendent majesty, the true personality, and the moral
providence of the One supreme Maker and Ruler of
the world was affirmed from heaven. The scattered
truths which had wandered up and down the earth,
and had been in part adored, and in part held in un-
righteousness, were now elected and called home, and
as it were regenerated, and gathered into one blessed
company, and glorified once more as the witnesses of
the Eternal.

e Grod was manifested as the life of the world, and
yet not so as to be one with the world ; but as dis-
tinct, yet filling all things. Grod was manifested as
the source of life to man. The affinity of the soul of
man to (rod was revealed ; and the actual participa-
tion of man, through the gift of grace, in the Divine
nature, and yet not so as to extinguish the distinct
and immortal being of each individual soul.

'In thus taking up into itself all the scattered
family of truth, the one Faith abolished all the inter-
mingling falsehoods of four thousand years. There-
fore it follows, as a just corollary, that in affirming
the unity and the sovereignty of Grod, it annihilated
the whole system of many subordinate deities. It
declared absolutely that there is no God but one ;
that all created being is generically distinct, and has

c 2

20 INTRODUCTION.

in it no Divine prerogative. It taught mankind that
the wisest and the best of earth pass not the bounds
of man's nature ; that the passions and energies of
mankind are, by (rod's ordinance, parts of man's own
being; that they are not his lords, but themselves
subject to his control ; that the powers of nature are
no gods, but pressures of the one Almighty hand;
and that the visible works of God are fellow-creatures
with man, and put under his feet.' l

To say that Christianity is Catholicism, and Catho-
licism is Christianity, is to utter a truism. There
was but One Truth, the same in all the world, until
the perverse will and the perverted intellect of man
broke off fragments from the great whole, and de-

0»*JT t&ine(l them in combination with error, ' holding the
truth in injustice' — that is, imprisoned in bondage to
human falsehood, and turned against the Eevelation
r\ Pta/v4l£ God. There cannot be two Christianities, neither
U<*v» C*<Ju-^-g can a fragment be mistaken for the whole. The
mountain has filled the whole earth, and the drift and
| detritus which fall from it cannot be taken, by any
illusion, to be the mountain. The unity of Chris-
? j tianity is its identity with its original, and its identity
in all the world. It is one and the same everywhere,

The Unity of the Church, pp. 205, 206.

DEFINITION OF THE TEMPOEAL MISSION. 21

and therefore it is universal. The unity of Chris-
tianity is related to its universality, as theologians say
of God, who is One not so much by number as by
His immensity, which pervades eternity and excludes
all other. So it may be said there is one truth which
pervades the rational creation in various degrees from
the first lights of nature, which lie upon the circum-
ference, to the full illumination of the Incarnation of
God, which reigns in its centre; and this divine order
and hierarchy of truth excludes all other, and is both
the reflex and the reality of the Truth which inhabits
the Divine Intelligence. When then I say Catholi-
cism, I mean perfect Christianity, undiminished, full-
orbed, illuminating all nations, as S. Irenseus says,
like the sun, one and the same in every place.1 It
seems to me that no man can believe the doctrine of
the Holy Trinity in its fulness and perfection without
in the end believing in Catholicism. For in the
doctrine of the Holy Trinity are revealed to us Three
Persons and three offices — the Father and Creation ;
the Son and Eedemption ; the Holy Ghost and the
Church. Whosoever believes in these three Divine
Works, holds implicitly the indivisible unity and the
perpetual infallibility of the Church. But into this,

1 S. Iren. Contra H&ret. lib. i. cap. x. sect. 2.

22 INTEODUCTIOK

as it will be the subject of the first of the following
chapters, I shall not enter now.

I will make only one remark upon it in explana-
tion of the title of this volume. By the Temporal
Mission of the Holy Ghost, Catholic theologians un-
derstand the sending, advent, and office of the Holy
Ghost through the Incarnate Son, and after the day
of Pentecost. This is altogether distinct from His
Eternal Procession and Spiration from the Father
and the Son. Now it is remarkable that the schisma-
tical Greeks, in order to justify their rejection of the
Filioque, interpret the passages of the Scriptures and
of the Fathers in which the Holy Ghost is declared
to proceed or to be sent from the Father and the Son,
of His Temporal Mission into the world. On the
other hand, in these last centuries, those who have
rejected the perpetual office of the Holy Ghost in the
Church by rejecting its perpetual infallibility, inter-
pret the same passages, not of the Temporal Mission,
but of the Eternal Procession.

The Catholic theology, with the divine tradition of
faith which governs its conceptions and definitions,
propounds to us both the Eternal Procession and the
Temporal Mission of the Holy Ghost, from the Father
and the Son — the one in eternity, the other in time ;
the eternal completing the mystery of the Holy

TESTIMONY OF S. AUGUSTINE.

23

Trinity ad intra, the temporal completing the reve-
lation of the Holy Trinity ad extra.

In commenting on the sin against the Holy Grhost,,
S. Augustine says : f And for this cause both the
Jews and such heretics, whatsoever they be, who be-
lieve in the Holy Grhost, but deny his presence in the
body of Christ — that is, in His only Church, which is
no other than the Church, one and Catholic — without
doubt are like the Pharisees who, at that day, though
they acknowledged the existence of the Holy Spirit,
yet denied that he was in the Christ.' He then
argues as follows : ( For to Him [the Spirit] belongs
the fellowship by which we are made the one body of
the only Son of Grod ; . . . wherefore,' he says again,
6 Whosoever hath not the spirit of Christ, he is none
of His. For, to whom in the Trinity should pro-
perly belong the communion of this fellowship but to
that Spirit who is common to the Father and the
Son ? That they who are sejmrated from the Church
have not this Spirit, the Apostle Jude openly de- dx
clared.' In these passages S. Augustine distinctly
affirms that, to deny the office of the Holy Grhost in
the Church, is to deny a part of the doctrine of the —
Trinity. So again, speaking of the absolution of sin,
S. Augustine ascribes it to the operation of the Three
Persons. 'For the Holy Grhost dwells in no one

n

24 INTRODUCTION.

without the Father and the Son; nor the Son without
the Father and the Holy Ghost; nor without them
the Father. For their indwelling is inseparable whose
operation is inseparable. . . . But, as I have already
often said, the remission of sins, whereby the king-
dom of the Spirit divided against Himself is over-
thrown and cast out — and, therefore, the fellowship
of the unity of the Church of God, out of which the
remission of sins is not given — is the proper office of
the Holy Ghost, the Father and the Son cooperating ;
for the Holy Ghost Himself is the fellowship of the
Father and the Son. . . . Whosoever therefore is
guilty of impenitence against the Spirit, in whom the
unity and fellowship of the communion of the Church
is held together, it shall never be forgiven him, be-
cause he hath closed against himself the way of
remission, and shall justly be condemned with the
spirit, who is divided against himself, being also
divided against the Holy Ghost, who, against Himself,
is not divided. . . . And, therefore, all congregations,
or rather dispersions, which call themselves churches
of Christ, and are divided and contrary among them-
selves, and to the congregation of unity which is His
true Church, are enemies : nor because they seem to
have His name, do they therefore belong to His con-
gregation. They would indeed belong to it if the

CONTAINS THE INFALLIBILITY OP THE CHURCH. 25

•'•

Holy Grhost, in whom this congregation is associated
together, were divided against Himself. But, because
this is not so (for he who is not with Christ is against
Him, and he who gathers not with Him scatters),
therefore, all sin and all .blasphemy shall be remitted
unto men in this congregation, which Christ gathers
together in the Holy Ghost, and not in the spirit
which is divided against himself.' l

Like as in the old world the divine tradition of
the knowledge of (rod was encompassed by corrupt
and fragmentary religions, so the divine tradition of
the faith is encompassed by fragmentary Christian-
ities and fragmentary churches. The belief in the
unity of Grod, before the Incarnation, was broken up
into the polytheisms of Egypt, Greece, and Rome.
Since the Incarnation this can not be. The illumi-
nation of the Word made flesh renders impossible all
polytheism and idolatry. The unity and the spiri-
tuality of the eternal (rod are now axioms of the
human reason. But, as S. Augustine profoundly
observes, the analogy still holds between the errors
of the old creation and of the new. Satan, as he
says, c can no longer divide the true (rod, nor bring
in among us false gods, therefore he has sent strifes
among Christians. Because he could not fabricate

1 8. Aug. Sermo LXXI., in Matt, xii., torn. v. pp. 386, 398, 401, 403.

26 INTRODUCTION.

i many gods, therefore he has multiplied sects, and

. sowed errors, and set up heresies.' l

And here I desire to fulfil a duty which I have
always hoped one day to discharge ; but I have
hitherto been withheld by a fear lest I should seem
to ascribe importance to anything I may have ever
said, — I mean, to make a formal retractation of cer-
tain errors published by me when I was out of the
light of the Catholic faith, and knew no better. I do
not hereby imagine that anything I may have written
carries with it any authority. But an error is a denial
of the truth, and we owe a reparation to the truth ;
for the Truth is not an abstraction, but a Divine
Person. I desire therefore to undo, as far as I may,
the errors into which I unconsciously fell. They are
chiefly three; and these three are the only formal
oppositions I can remember to have made against
the Catholic Church. They were made, I believe,
temperately and soberly, with no heat or passion —
without, I trust, a word of invective.

1. First, in the year 1838, 1 published a small work
on ( The Eule of Faith/ in which, following with im-

1 'Unum Deum nobis dividere non potest. Falsos deos, nobis
supponere non potest.' . , . 'Lites immisit inter Christianos quia
multos deos non potest fabricare : sectas multiplicayit, errores senri-
navit, hsereses instituit.'

RETKACTATIO^ OF FALSE EULE OF FAITH. 27

plicit confidence the language of the chief Anglican
divines, I erroneously maintained that the old and
true rule of faith is Scripture and antiquity, and I
rejected as new and untenable two other rules of faith,
— first, the private judgment of the individual ; and,
secondly, the interpretations of the living church.

2. Secondly, in 1841, I published a book on the
' Unity of the Church,' in which I maintained it to be
one, visible, and organised, descending by succession
from the beginning by the spiritual fertility of the
hierarchy. But while I thought that the unity of
the Church is organic and moral — that the organic
unity consists in succession, hierarchy, and valid
sacraments, and the moral in the communion of
charity among all the members of particular churches,
and all the churches of the Catholic unity, I erro-
neously thought that this moral unity might be
permanently suspended, and even lost, while the
organic unity remained intact, and that unity of
communion belongs only to the perfection, not to
the intrinsic essence of the Church.

3. Thirdly, in a sermon preached before the Uni-
versity of Oxford on November 5, 1843, speaking of
the conflicts between the Holy See and the Crown of
England, I used the words : ( It would seem to be
the will of heaven that the dominion of the Koman

28 INTRODUCTION.

Pontificate may never be again set up in this Church
and realm.'

Now I feel that I owe a reparation to the truth for
these three errors. Beyond these, I am not -aware
that, for any published statements, I have any repa-
rations to make. And I feel that, as the statements
were not declamations, but reasoned propositions, so
ought the refutation to be likewise.

The whole of the following work will, I hope, be
a clear and reasoned retractation of those errors,
so that I need now do no more than express, in the
fewest words, what it was which led me in 1851 to
revoke the statements I had made in 1841 and 1838.

It was, in one word, the subject of this volume,
the Temporal Mission of the Holy Grhost. As soon
as I perceived the Divine fact that the Holy Spirit
of G-od has united Himself indissolubly to the mys-
tical body, or Church of Jesus Christ, I saw at once
that the interpretations or doctrines of the living
Church are true because Divine, and that the voice
of the living Church in all ages is the sole rule of
faith, and infallible, because it is the voice of a Divine
Person. I then saw that all appeals to Scripture
alone, or to Scripture and antiquity, whether by
individuals or by local churches, are no more than
appeals from the divine voice of the living Church, and

RETRACTATION OF FALSE THEORY OF UNITY. 29

therefore essentially rationalistic. I perceived that
I had imposed upon myself by speaking of three
rules of faith ; that the only question is between two
judges — the individual proceeding by critical reason,
or the Church proceeding by a perpetual Divine
assistance. But as I shall have to touch upon this
in the first chapter, I dismiss it now.

As to the second point, the unity of the Church,
I had not understood from whence the principle of
unity is derived. It had seemed to be a constitutional
law, springing from external organisation, highly
beneficial, but not a vital necessity to the Church.
I seemed to trace the visible Church to its Founder
and His apostles as a venerable and world-wide
institution, the channel of grace, the witness for Grod,
and the instrument of the discipline and probation
to men.

I had not as yet perceived that the unity of the
Church is the external expression of the intrinsic and
necessary law of its existence ; that it flows from the
unity of its Head, of its Life, of its mind, and of its
will ; or, in other words, from the unity of the Per-
son of the Incarnate Son, who reigns in it, and of the
Holy Ghost, who organises it by His inhabitation,
sustains it by His presence, and speaks through it by
His voice. The external unity, therefore, is not the

30 INTRODUCTION.

cause but the effect of a vital law, which informs
and governs the organisation of the Mystical Body,
springing from within, and manifesting itself without,
like as the animation and development of the body
of a man, which springs from a vital principle, one
and indivisible in its operations and its essence. All
this escaped me while my eyes were holden in the
way of twilight where I had been born. The more I
read of Anglican writers upon the Church, such as
Hooker, Field, Bilson, Taylor, Barrow, the more con-
fused all seemed to become. The air grew thick
around me. When from them I came to the Fathers,
the preconceived modes of interpretation floated be-
tween me and the page. The well-known words of
S. Cyprian, ' Unus Deus, unus Christus, una Ecclesia,'
read to me 'One God, one Christ, one Church,' of
many branches, many streams, many rays; one,
therefore, in the trunk, the fountain, and the source,
but not one by a continuous and coherent expansion
and identity. I seemed to see the old dream of
organic unity surviving where moral unity is lost. I
failed to see that in this I was ascribing to Grod a
numerical unity, to Christ a numerical unity, to the
Church a numerical plurality; that I was playing
fast and loose, using the word One in two senses;
that while I confessed that Grod is one to the

UNITY OF CHURCH INDIVISIBLE AND SINGULAR. 31

exclusion of plurality and division, and that Christ
is one to the exclusion of plurality and division, I
was affirming the Church to be one, including divi-
sion and plurality, and that in the same breath, and
by the same syllables. Nothing but a life-long
illusion, which clouds the reason by the subtleties of
controversy, could have held me so long in such a
bondage. But nothing, I believe, would ever have
set me free if I had not begun to study the question
from a higher point — that is in its fountain — namely,
the Mission and Office of the Holy Grhost. When I
had once apprehended this primary truth, both Scrip-
ture and the Fathers seemed to stand out from the
page with a new light, self-evident and inevitable.
I then, for the first time, saw a truth of surpassing
moment, which for my whole life had escaped me;
namely, that One means One and no more. The
unity of Grod, and of Christ, and of the Church is
predicated univocally, not ambiguously. Grod is one
in Nature, Christ one in Person, the Church one in
organisation and singularity of subsistence, depending
on its Head, who is One, and animated by the Holy
Grhost, who is likewise One, the principle of union to
the members, who constitute the one body by the in-
trinsic unity of its life. I could then understand why
S. Cyprian not only likens the Unity of the Church

32 INTRODUCTION.

to the seamless robe of Jesus, but also the weaving of
that robe to the formation of the Church, which, he
says, is woven desuper, 'from the top throughout/1
by heavenly Sacraments ; that is, its unity descends
from its Head, who impresses upon His mystical body
the same law of visible and indivisible unity which
constitutes the perfection of His natural body.

Such, then, is a brief statement of the reasons why,
though I still believe the Book on ' the Unity of the
Church' to be in the main sound and true in what
relates to the visibleness and organisation of the
Church, I must retract all that relates to the loss of
moral unity or communion.

Nevertheless, for an adequate expression of my
reasons, I must refer the reader to the following
pages.

Lastly : as to the Pontificate of the Vicar of Jesus
Christ, this is neither the time nor the place to enter
into the subject. I may say, however, in a word, that
the point last spoken of prescribes a truer belief in
the office of the Head of the Church on earth. The
Primacy of honour, but f not of jurisdiction,' among

1 ' Unitatem ilia portabat de superiors parte venientem, id est de
ccelo et a patre venientem, quse ab accipiente ac possidente scindi
omnino non poterat, sed totam simul et solidam firmitatem insepara-
biliter obtinebat.'— S. Cyp. De Unit. Eccles., Opp. p. 196. Ed. Baluz.

PASSING AWAY OF SO-CALLED EEFORMATION. 33

a plurality of divided Churches, is an illusion which
disappears when the true and divine unity of the
kingdom which cannot be divided against itself rises
into view. I saw in this the twofold relation of the
visible Head of the Church ; the one to the whole
Body upon earth, the other to the Divine Head,
whose vicar and representative he is. A new history
of Christendom then unrolled itself before me, not
that of our Lord as written by the Jews, but by His
own Evangelists. I understood, what I never saw
before, the meaning of Supreme Pontiff, and of Vicar
of Jesus Christ. I acknowledge, therefore, that in
1843 I spoke rashly, or rather ignorantly in unbelief.
But into this I cannot further enter now. I may
refer to a volume on the ( Temporal Power of the
Pope ' as expressing more fully that which I did not
so much as see afar off when I uttered the words
which I hereby retract.

All things around us tell of one of those periods
which come, from time to time, upon the Church and
the bodies which surround it. Three hundred years
have revealed at length the intrinsic anarchy and
rationalism of the so-called Eeformation. It is pass-
ing away before our eyes. The men of to-day re-
luctantly and unconsciously are undoing what their
fathers did — justifying the Church of God by their

34 INTRODUCTION.

unwilling testimony. The followers of human guides
are disbanding and dispersing on every side; some
further and further from the Light, deeper into the
land ' ubi umbra mortis et nullus ordo ; ' others are
turning back towards the illumination which hangs
over the world in the Church of God. They are
wayfaring painfully and in fear towards the east,
meeting the dayspring which is rising upon them,
journeying into the sun, which is as the light of
seven days, the Person of the Spirit in the Church
of Jesus Christ.

But it is time to make an end. With these few
words of introduction, therefore, I will leave the sub-
ject, with the prayer that the same Holy Spirit of
Truth, Who has brought me out of darkness into the
light of Divine Faith, may likewise reveal to others
His perpetual office, as the Divine and Infallible
Teacher among men.

35

CHAPTEE I.

THE RELATION OF THE HOLY GHOST TO THE CHURCH.

IN this chapter my purpose is to show the relation of
the Holy Spirit to the Church or Mystical Body of
Jesus Christ. It is not by accident, or by mere order
of enumeration, that in the Baptismal Creed we say,
* I believe in the Holy Ghost, the Holy Catholic
Church.' These two articles are united because the
Holy Spirit is united with the Mystical Body.
And this union is divinely constituted, indissoluble,
eternal, the source of supernatural endowments to
the Church which can never be absent from it, or
suspended in their operation. The Church of all
ages, and of all times, is immutable in its knowledge,
discernment, and enunciation of the truth; and
that in virtue of its indissoluble union with the Holy
Ghost, and of His perpetual teaching by its living
voice, not only from council to council, and from age
to age, with an intermittent and broken utterance,
but always, and at all times, by its continuous enun-

D 2

36 EELATION OF THE HOLY GHOST

elation of the Faith, as well as by its authoritative
dogmatic decrees.

In order to show that in what follows I am but
repeating the language of the Scriptures, Fathers,
and Theologians, I will begin by quotations, and
afterwards draw out certain conclusions from them.

I. And first, the testimonies from Scripture, which,
being familiar to all, shall be recited as briefly as
possible.

Our Lord promised that His departure should
be followed by the advent of a Person like Himself —
another Paraclete — the Spirit of Truth, who pro-
ceedeth from the Father : * I will ask the Father, and
He shall give you another Paraclete, that He may
abide with you for ever. The Spirit of Truth, whom
the world cannot receive, because it seeth Him not,
nor knoweth Him: but you shall know Him; because
He shall abide with you, and shall be in you.' l

'The Paraclete — the Holy Grhost — whom the
Father will send in My name, He will teach you all
things, and bring all things to your mind, whatsoever
I shall have said to you.' 2

( It is expedient for you that I go : for if I go not,
the Paraclete will not come to you ; but if I go, I
will send Him to you.' 3

1 S. John xiv. 16, 17. 2 Ib. 26. 3 Ib. xvi. 7.

TO THE CHURCH. 37

'When He, the Spirit of Truth, is come. He will
teach you all truth. For He shall not speak of Him-
self; but what things soever He shall hear, He shall
speak ; and the things that are to come He shall shew
you. He shall glorify Me ; because He shall receive
of Mine, and shall shew it to you. All things what-
soever the Father hath, are Mine. Therefore I said,
He shall receive of Mine, and shew it to you.' l

The fulfilment of this promise ten days after the
Ascension, was accomplished on the day of Pentecost
by the personal Advent of the Holy Grhost, to abide
for ever as the Guide and Teacher of the faithful, in
the name and stead of the Incarnate Son. I forbear
to quote the second chapter of the book of Acts, in
which this divine fact is not only recorded but de-
clared by the Holy Spirit Himself.

S. Paul has traced out the events and succession in
this divine order, connecting them with the creation
and organisation of the Church, where he says, ' One
body and one spirit: as you are called in one hope
of your calling. One Lord, one faith, one baptism.
One Grod and Father of all, who is above all and
through all, and in us all. But to every one of us is
given grace according to the measure of the giving of
Christ. Wherefore He saith, "Ascending on high

1 S. John xvi. 13-16.

38 RELATION OF THE HOLY GHOST

He led captivity captive ; He gave gifts to men."
Now that He ascended, what is it, but because He
also descended first into the lower parts of the earth?
He that descended is the same also that ascended
above all the heavens, that He might fill all things.
And He gave some apostles, and some prophets, and
other some evangelists, and other some pastors and
doctors. For the perfection of the saints, for the
work of the ministry, for the edifying of the body of
Christ ; until we all meet into the unity of faith, and
of the knowledge of the Son of God, unto a perfect
man, unto the measure of the age of the fulness of
Christ : that henceforth we be no more children tossed
to and fro, and carried about with every wind of doc-
trine by the wickedness of men, by cunning craftiness,
by which they lie in wait to deceive. But doing the
truth in charity, we may in all things grow up in
Him who is the Head, even Christ ; from Whom the
whole body, being compacted and fitly joined toge-
ther, by what every joint supplieth, according to the
operation of the measure of every part, maketh in-
crease of the body unto the edifying of itself in
charity.' *

The same delineation of the Church as the Mystical
Body runs through the epistles to the Komans and

1 Ephes. iv. 4-16.

TO THE CHUECH. 39

the Corinthians. ' For as in one body we have many
members, but all members have not the same office ;
so we being many are one body in Christ, and every
one members one of another.' 1

Again to the Corinthians, after enumerating with
great particularity the gifts and operations of the
Holy Grhost he adds, that ' All these things one and
the same Spirit worketh, dividing to every one accord-
ing as he will. For as the body is one and hath many
members ; and all the members of the body, whereas
they are many, yet are one body ; so also is Christ.
For in one Spirit were we all baptized into one body^
whether Jews or Gentiles, whether bond or free ; and
in one Spirit we have all been made to drink. For
the body also is not one member, but many. . . .
Now you are the body of Christ, and members of
member.' 2

I will quote only one other passage. e According
to the operation of the might of His power, which
He wrought in Christ, raising Him up from the dead,
and setting Him on His right hand in the heavenly
places, above all principality and power, and virtue
and dominion, and every name that is named, not
only in this world, but also in that which is to come.
And hath subjected all things under His feet; and

1 Kom. xii. 4, 5. 2 1 Cor. xii. 11, 12, 13, 14, 27.

40 RELATION OF THE HOLY GHOST

hath made Him head over all the Church, which is
His body, and the fulness of Him, who is filled all
in all.' »

In these passages we have the interpretation of S.
John's words: e As yet the Spirit was not given,
because Jesus was not yet glorified.' 2

The Ascension — that is, the departure of the Second
Person of the Holy Trinity — was hereby declared to
be the condition ordained of (rod for the advent of
and perpetual presence of the Third. And the coming
of the Holy Grhost is likewise declared to be the
condition of the creation, quickening, and organisation
of the mystical body, which is the Church of Jesus
Christ.

II. Next, for the teaching of the Fathers ; and first,
S. Irenseus, who may be said to represent the mind
of S. John and of the Church, both in the East and
in the West, paraphrases as follows the above passages
of Scripture:—

In drawing out the parallel of the first creation
and the second, of the old Adam and the new, and
of the analogy between the Incarnation or natural
body and the Church or mystical body of Christ, he
says : 3 ' Our faith received from the Church, which

1 Eph. i. 19-23. 2 S. John vii. 39.

3 S. Iren. Cont. Hceret. lib. iii. cap. 24.

TO THE CHURCH. 41

(receives) always from the Spirit of God as an excellent
gift in a noble vessel, always young and making
young the vessel itself in which it is. For this gift
of God is intrusted to the Church, as the breath of
life (was imparted) to the first man, to this end, that
all the members partaking of it might be quickened
with life. And thus the communication of Christ is
imparted; that is, the Holy Ghost, the earnest of
incorruption, the confirmation of the faith, the way
of ascent to God. For in the Church (he says) God
placed apostles, prophets, doctors, and all other
operations of the Spirit, of which none are partakers
who do not come to the Church, thereby depriving
themselves of life by a perverse mind and by worse
deeds. For where the Church is, there is also the
Spirit of God ; and where the Spirit of God is, there
is the Church and all grace. But the Spirit is truth.
Wherefore they who do not partake of Him (the
Spirit), and are not nurtured unto life at the breast
of the mother (the Church), do not receive of that
most pure fountain which proceeds from the Body of
Christ, but dig out for themselves broken pools from
the trenches of the earth, and drink water stained
with mire, because they turn aside from the faith of
the Church lest they should be convicted, and reject
the Spirit lest they should be taught.'

42 RELATION OF THE HOLY GHOST

Tertullian says, speaking of the Baptismal Creed : T
' But forasmuch as the attestation of (our) faith and
the promise of our salvation are pledged by three
witnesses, the mention of the Church is necessarily
added, since where these are — that is, the Father,
Son, and Holy Ghost — there is the Church, which is
the Body of the Three.'

S. Augustine, in expounding the Creed, remarks
on the relation in which the article of the Church
stands to the doctrine of the Holy Trinity. He says : 2
eln like manner we ought to believe in the Holy
Ghost, that the Trinity, which is God, may have its
fulness. Then the Holy Church is mentioned ; . . .
the right order of the confession required that to
the Trinity should be subjoined the Church, as the
dwelling to the inhabitant, and as His temple to the
Lord, and the city to its builder.'

Again he says :3 ( For what the soul is to the body
of a man, that the Holy Ghost is to the body of
Christ, which is the Church. What the Holy Ghost
does in the whole Church, that the soul does in all
the members of one body. But see what ye have to
beware of, to watch over, and to fear. In the body of

1 TertuL De Bapt. sect. vi. ed. Eigalt. p. 226.

2 S. August. Enchirid. de Fide, etc. cap. 56, torn. vi. p. 217.
8 S. August. Sermo in Die Pentecost, i. torn. v. p. 1090.

TO THE CHURCH. 43

a man it may happen that a member, the hand, the
finger, or the foot, may be cut off. Does the soul
follow the severed member? While it was in the
body it was alive ; cut off, its life is lost. So a man
is a Christian and a Catholic while he is alive in the
body; cut off, he becomes a heretic. The Holy
Grhost does not follow the amputated limb. If there-
fore ye would live by the Holy Grhost, hold fast
charity, love truth, desire unity, that ye may attain
unto eternity.'

And again : l ' Paul the Apostle says, " One body,
one spirit." Listen, members of that body. The
body is made up of many members, and one spirit
quickens them all. Behold, by the spirit of a man,
by which I myself am a man, I hold together all
the members ; I command them to move; I direct the
eyes to see, the ears to hear, the tongue to speak, the
hands to work, the feet to walk. The offices of the
members are divided severally, but one spirit holds
all in one. Many are commanded, and many things
are done ; there is one only who commands, and one
who is obeyed. What our spirit — that is, our soul —
is to our members, that the Holy Grhost is to the
members of Christ, to the body of Christ, which is

1 S. August. Sermo in Die Pentecost, u. torn. v. p. 1091.

44 EELATION OF THE HOLY GHOST

the Church. Therefore the Apostle, when he had
spoken of the one body, lest we should suppose it
to be a dead body, says : " There is one body." I
ask, Is this body alive? It is alive. Whence?
From the one Spirit. " There is one Spirit." '

To this may be added a passage which has been
ascribed to S. Augustine, but is probably by another
hand.1 ( Therefore the Holy Grhost on this day
(Pentecost) descended into the temple of His apostles,
which He had prepared for Himself, as a shower of
sanctification. (He came) no more as a transient
visitor, but as a perpetual comforter and as an eternal
inhabitant. . . . He came therefore on this day to
His disciples, no longer by the grace of visitation and
operation, but by the very Presence of His Majesty ;
and into those vessels, no longer the odour of the
balsam, but the very Substance of the sacred Unction
flowed down, from whose fragrance the breadth
of the whole world was to be filled, and all who
came to their doctrine to be made partakers of
Grod.'

From these principles S. Augustine declares the
Church to possess a mystical personality. He says : 3
'The Head and the body are one man, Christ and

1 S. August. Sermo in Die Pentecost, i. torn. v. Append, p. 308.

2 S. August. In Psal. xviii. torn. iv. pp. 85, 86.

TO THE CHURCH. 45

the Church are one man, a perfect man; He the
bridegroom, she the bride. "And they shall be
two," he says, " in one flesh." '

And again he says : } ' Therefore of two is made one
person, of the Head and the body, of the bridegroom
and the bride.' And further : * If there are two in
one flesh, how not two in one voice ? Therefore let
Christ speak, because in Christ the Church speaks,
and in the Church Christ speaks, both the body in
the Head, and the Head in the body.' 2 ' Our Lord
Jesus Christ often speaks Himself — that is, in His
own Person, which is our Head — oftentimes in the
person of His body, which we are, and His Church ;
but so that the words are heard as from the mouth
of one man, that we may understand the Head and
the body to consist by an integral unity, and never
to be put asunder, after the manner of that matri-
mony of which it is said " two shall be in one flesh." '

The following words of S. Gregory Nazianzen teach
expressly the same doctrine : 3 ' But now the Holy
Ghost is given more perfectly, for He is no longer
present by his operation as of old, but is present with
us, so to speak, and converses with us in a substantial

1 S. August. In Psal. xyy. pp. 147.

2 Ibid. In Psal. xL p. 344.

3 Orat. xli. in Pentecost, torn. i. p. 740.

46 RELATION OF THE HOLY GHOST

manner. For it was fitting that, as the Son had
conversed with us in a body, the Spirit also should
come among us in a bodily manner ; and when Christ
had returned to His own place,, He should descend
to us.'

S. Cyril of Alexandria likewise says:1 'What then
is this grace ? It is that pouring forth of the Spirit,
as S. Paul says.' ' Therefore the Holy Ghost works
in us by Himself, truly sanctifying us and uniting us
to Himself, while He joins us to Himself and makes
us partakers of the Divine nature.' ^

1 Thesaurus de Trin. Assertio xxxiv. torn. v. p. 352.

2 ' Sic igitur, cum fidelibus ac justis impertiri communicarique
Spiritus Sanctus legitur, non ipsamet illius persona tribui, sed ejus
efficientia videri potest ; idque communis fere sensus habet eorum,
qui in Patrum veterum lectione minus exercitati sunt. Quos qui
attente pervestigare voluerit, intelliget occultum quemdam et inusi-
tatum missionis communicationisque modum apud illos celebrari,
quo Spiritus ille divinus in justorum sese animos insinuans, cum illis
copulatur ; eumque non accidentarium, ut ita dicam, esse, hoc est
qualitate duntaxat ilia coelesti ac divina perfici, quam in pectora
nostra diffundit idem ccelestium donorum largitor ac procreator
Spiritus, sed ovffKatiir), hoc est substantialem, ita ut substantia ipsa
Spiritus Sancti nobiscum jungatur, nosque sanctos, ac justos, ac Dei
denique Filios effieiat. Ac nonnullos etiam an ti quorum illorum
dicentes audiet, tantum istud tamque stupendum Dei beneficium
tune primum hominibus esse concessum, postquam Dei Filius homo
factus ad usum hominum salutemque descendit, ut fructus iste sit
adrentus, ac meritorum, et sanguinis ipsius, veteris Testament! justis
hominibus nondum attributes ; quibus " nondum erat Spiritus datus,
quia Jesus nondum fuerat glorificatus," ut Evangelista Joannes scribit.

' Verum, antequam testes in medium adducam Grsecps illos Latinos-

TO THE CHURCH. 47

S. Gregory the Great, summing up the doctrine of
S. Augustine, writes as follows : l — ' The holy universal
Church is one body, constituted under Christ Jesus
its Head. . . . Therefore Christ, with His whole
Church, both that which is still on earth and that
which now reigns with Him in heaven, is one Person ;
and as the soul is one which quickens the various
members of the body, so the one Holy Spirit quickens
and illuminates the whole Church. For as Christ,
who is the Head of the Church, was conceived of the
Holy Ghost, so the Holy Church, which is His body,
is filled by the same Spirit that it may have life, is
confirmed by His power that it may subsist in the
bond of one faith and charity. Therefore the Apostle
says, " from whom the whole body being compacted
and fitly joined together maketh increase of the
body." This is that body out of which the Spirit
quickeneth not; wherefore the blessed Augustine
says, "If thou wouldst live of the Spirit of Christ,
be in the Body of Christ." Of this Spirit the
heretic does not live, nor the schismatic, nor the
excommunicated, for they are not of the body ; but

que Patres, teste utar optimo omnium ipsomet Spiritu ; qui idipsum
in sacris litteris tarn ssepe, tarn aperte prsedicavit, ut omnem hsesita-
tionemsustulissevideatur.'— Petavius,Zte Trin. lib. viii. cap.iv.p. 128.
1 S. Greg. Expos, in Psal. v. Pcenit. torn. iii. p. 611.

48 RELATION OF THE HOLY GHOST

the Church hath a Spirit that giveth life, because it
inheres inseparably to Christ its Head : for it is
written, " He that adhereth to the Lord is one spirit
with Him." '

In this passage S. Gregory traces out :

1. The Head ;

2. The body ;

3. The mystical personality ;

4. The conception ;

5. The intrinsic and extrinsic unity of the Church,

and the grace of sanctity and life, which is
given by the Church alone.

Hitherto I have refrained from doing more than
trace out the meaning of the passages of Scripture
and of the Fathers above cited. I will now go on to
draw certain conclusions from them.

And, first, it is evident that the present dispensa-
tion, under which we are, is the dispensation of the
Spirit, or of the Third Person of the Holy Trinity.
To Him, in the Divine economy, has been committed
the office of applying the redemption of the Son to
the souls of men, by the vocation, justification, and
salvation of the elect. We are, therefore, under the
personal guidance of the Third Person as truly as
the Apostles were under the guidance of the Second.
The presence of the Eternal Son, by incarnation, was

TO THE CHURCH. 49

the centre of their unity ; the presence of the Eternal
Spirit, by the incorporation of the mystical body, is
the centre of unity to us.

Again, it is evident that this dispensation of the
Spirit, since the incarnation of the Son, and from
the day of Pentecost, differs in many critical and
characteristic ways from His presence and office in
the world before the advent of Jesus Christ. It
differs not only in exuberance of gifts and graces^
nor only in its miraculous manifestations, nor again
in its universality, as if what was given before in
measure was given afterwards in fulness, but in a
deeper way, that is, in the office which He has as-
sumed, and in the manner of His presence.

I. And, first, the Holy Grhost came before into the
world by His universal operations in all mankind, but
now He comes through the Incarnate Son by a
special and personal presence.

As the Son of God has both an eternal generation
and a temporal mission, — that is, His eternal genera-
tion from the Father,1 and His temporal advent by
incarnation, — so the Spirit of Grod has likewise an
eternal procession and a temporal mission from the
Father and the Son. The eternal mission is the
Passive Spiration, whereby the Person and relations
1 Petav. De Trinitate, lib. viii. cap. 2.
E

50 KELATION OF THE HOLY GHOST

of the Holy Grhost to the Father and to the Son are
eternally constituted. And this by the Fathers and
Theologians l is called His eternal procession. The
temporal mission of the Holy Grhost began from the
day of Pentecost, when He came to us through the
incarnate Son. S. Augustine teaches that this was
signified by the material breath with which Jesus
breathed upon His Apostles, when He said, ( Eeceive
ye the Holy Grhost.' 2 It was the symbol and pledge
of the gift which He had promised to them. It was
reserved till He should be glorified. Then, on His
Ascension to the right hand of Grod, the Holy Grhost
was sent from the Father and the Son incarnate.
S. Augustine calls the day of Pentecost the Dies
Natalis or Nativity of the Holy Grhost. The Spirit of
Grod had wrought before throughout the whole race
descended from the first Adam. He came now by a
special and personal mission to work in the children
of the second Adam. The first Adam by sin forfeited
for himself and for us the presence and grace of the
Holy Grhost; the second Adam has restored to His
children the presence and the grace which had been
lost; but with this difference — the first Adam was

1 Petav. De Trinitate, lib. vii. cap. 18, sec. 5, 6.
8 S. August. De Gen. ad Lit. torn. iii. p. 260. De Trin. lib. iv.
torn. viii. p. 829.

TO THE CHUKCH. 51

man, the second Adam is (rod. The first, though
sinless, was capable of sinning ; the second, being
God, could not sin. The Holy Ghost proceeds from
the second Adam to us who are born again in the
new creation of God.

What has here been stated is expressed by S. Tho-
mas as follows : — On the question whether mission
be eternal or temporal only, he says, ( It is to be said
that in those things which imply the origin of Divine
Persons a distinction is to be observed. For some
things, by their signification, imply only the relation
to their principle, as procession and going forth ; and
some, together with the relation to their principle,
determine the end for which they proceed. Of these
some determine the eternal end, as generation and
spiration ; for generation is the procession of a Divine
Person in the Divine Nature, and spiration, taken
passively, implies the procession of love subsisting (in
the nature of God ). Other things with the relation to
their principle imply the temporal end, as mission
and gift ; for a thing is sent for this end that it may
exist in another, and given to this end that it may be
possessed. But that a Divine Person should be pos-
sessed by any creature, or should be in it by a new
mode of existence, is something temporal. Therefore
mission and gift in things divine are predicated in a

E 2

52 RELATION OF THE HOLY GHOST

temporal sense alone ; but generation and spiration
are predicated only of eternity. But procession and
going forth are predicated in things divine both
eternally and temporally. From eternity He pro-
ceeds as Grod, but temporally as Man also by a visible
mission; and also that he may be in man by a
mission which is invisible.'1 And further, he adds,
speaking of the mission of the Holy Grhost, ' But the
visible mission was fulfilled to Christ in His baptism
under the form of a dove — which is a fruitful crea-
ture— to manifest the authority of bestowing grace
by spiritual regeneration which was in Christ. . . .
But in the transfiguration, under the form of a
shining cloud, to manifest the exuberance of His
teaching. . . . But to the Apostles, under the form
of breath, to manifest the power of the ministry in
the dispensation of sacraments ; wherefore He said to
them, "Whosesoever sins you forgive they are forgiven
unto them." But in tongues of fire to manifest the
office of teaching, wherefore it is written, "They
began to speak with various tongues." But to the
Fathers of the Old Testament it was not fitting that
the mission of the Holy Grhost should be visibly
fulfilled, because it was fitting that the visible mis-
sion of the Son should first be fulfilled before that of
1 Divi Thomse Sum. ThcoL, prima pars, quaest. xliii. artic. 2.

TO THE CHURCH. 53

the Holy Ghost, forasmuch as the Holy Ghost mani-
fests the Son, as the Son manifests the Father. But
visible apparitions of Divine Persons were made to
the Fathers of the Old Testament, which, however,
cannot be called visible missions, because they were
not made, as S. Augustine says, to designate the
inhabitation of a Divine Person by grace, but to
manifest something else.' l

After profusely expounding these articles of S.
Thomas, Suarez adds the following words, which are
very much to our purpose : 2 ' And here a distinction
may be noted between the mission of the Word . . .
and this mission of the Spirit ; . . . that the mission
of the Word is without merit given by the charity of
God alone, according to the words of S. John, — " God
so loved the world, that He gave His only begotten
Son:" but the mission of the Holy Ghost is given
through the merits of the Word, and therefore the
Spirit was not given until Jesus was glorified. Which
Christ Himself also declared, saying, " I will pray the
Father, and he shall give you another Paraclete." '

II. The second characteristic difference is, that the
Holy Ghost came to create the mystical body of Christ.

1 Divi Thomse Sum. TheoL, prima pars, quaest. xliii. artic. 7.

2 Suarez, Comment, in Primam Partem D. Thoma, lib. xii. cap. 6,
sect. 26, De Missione Personarum.

54 EELATION OF THE HOLY GHOST

Until the day of Pentecost the mystical body was
not complete. There could be no body till there
was a Head. There was no Head until the Son was
incarnate ; and, even when incarnate, the completion
of the body was deferred until the Head was glori-
fied; that is, until the Incarnate Son had fulfilled
His whole redeeming office in life, death, resurrection,
and ascension, returning to enthrone the Humanity
with which His eternal Person was invested, at the
right hand of the Father. Then, when the Head was
exalted in His supreme majesty over angels and men,
the creation and organisation of the body was com-
pleted.

All that had gone before was but type and shadow.
The people of Israel, organised and bound together
by their Priesthood, and by the ceremonies and ritual
of the Tabernacle and the Temple, had but ( a shadow
of things to come, but the body is Christ's.' l It
was a Church after the measures and proportions
of the times which then were. But it had no Incar-
nate Head, no Divine Person proceeding from that
Head to inhabit and to guide it. Its sacraments
were shadows, working ex opere operantis, by the
faith of the receiver, not by the divine virtue which
went out from them. Its sacrifices and priesthood
1 Col. ii. 17.

TO THE CHURCH. 55

were real in relation to the order which then was, but
only shadows of the sacrifice and priesthood of the
Incarnate Son, and of His Church which is now.1

What has here been affirmed may be proved by
the following propositions : —

(1.) That Christ, as Head of the Church, is the
fountain of all sanctity to His mystical body. ' In
Him it hath well-pleased the Father that all fulness
should dwell.' 2 ' He hath made Him Head over all
the Church, which is His body, and the fulness of
Him who is filled all in all.' 3 S. Gregory the Great
says : ' For the Mediator between God and men, the
man Christ Jesus, has present always and in all things
Him who also proceeds from Himself by substance,
namely, the same Spirit. In the saints who declare
Him He abides, but in the Mediator He abides in
fulness. Because in them He abides by grace for a
special purpose, but in Him He abides by substance
and for all things.' 4 S. Augustine says : e Is there
then any other difference between that Head and the
excellence of any member beside, that all the fulness

1 I am aware that Tournelly appears to be contrary to this state-
ment; but not only the stream of theologians is against him, but his
argument, though perhaps not his words, may be shown to agree in
substance with what is stated in the text, — De Ecclesia, qusest. i. art. 3.

2 Col. i. 19. » Eph. i. 22, 23.
4 S. Gregor. Moral, lib. ii. cap. ult. torn. i. p. 73.

56 RELATION OF THE HOLY GHOST

of the Divinity dwells in that body as in a temple ?
Plainly there is. Because, by a special assumption
of that Humanity, one Person with the Word is con-
stituted. That assumption then was singular, and
has nothing common with any men by whatsoever
wisdom and holiness they may be sanctified.' l And
again he says : ' It is one thing to be made wise by
the wisdom of God, and another to bear the Person-
ality of (rod's wisdom. For though the nature of the
body of the Church be the same, who does not under-
stand that there is a great distance between the Head
and the members ? ' 2

(2.) That the sanctification of the Church is ef-
fected by the gift of the Holy Ghost. Forasmuch as
it is s built together into an habitation of God in the
Spirit ; ' 3 ( and the charity of God is poured out in
our hearts by the Holy Ghost who is given unto us.' 4

This proposition needs no further proof than the
fact, that the Church is gathered from the world by
baptism, and that into every soul rightly baptized
the graces of Faith, Hope, and Charity are infused,
together with the seven gifts, and a substantial union
of the Holy Ghost with the soul is constituted. The

1 S. August, torn. ii. Ep. clxxxvii. 40, p. 691.
- De Agone Christiana, cap. 22, torn. vi. p. 254.
3 Eph. ii. 22. 4 Eom. T. 5.

TO THE CHUKCH. 57

sanctification therefore of souls is effected, not only
by the effusion of created graces, but also by the per-
sonal indwelling of the Sanctifier, and by their union
with the uncreated sanctity of the Spirit of God.
4 Know you not that you are the temple of God, and
that the Spirit of God dwelleth in you ? . . . For
the temple of Grod is holy, which (temple) you are.' l
S. Athanasius says : ( We abide in God, and He in us,
because He hath given us of His Spirit. But if by
the presence of the Spirit who is in us we are made
partakers of the Divine Nature, he is beside himself
who shall say that this is done by a creature, and not
by the Spirit of God. For the same cause He is in
men, and they in whom He is are deified. But He
who deifies, beyond all doubt, His nature is the nature
of God.'2 Again, S. Cyril says: 'Christ is formed
in us by the Holy Ghost imparting to us a kind of
Divine form by sanctification and justification.' 3

(3.) That the Holy Ghost dwells personally and
substantially in the mystical body, which is the in-
corporation of those who are sanctified. This follows
from the last, and needs no further proof.

(4.) That the members of the mystical body who

1 1 Cor. iii. 16, 17.

8 S. Athan. Ep. I. ad Scrapionem, cap. 24, torn. ii. p. 672.
3 S. Cyril. Alex. In Isaiam, lib. iv. orat. 2, torn. ii. p. 591. Ed.
Paris, 1638.

58 EELATIOX OF THE HOLY GHOST

are sanctified, partake not only of the created graces,
but of a substantial union with the Holy Ghost. This
has been already proved above.

(5.) That this substantial union of the Holy Ghost
with the mystical body, though analogous to the
hypostatic union, is not hypostatic ; forasmuch as
the human personality of the members of Christ still
subsists in this substantial union.1

I forbear to add more to this second distinction ;
but I would refer those who desire to see it fully
treated, to the tenth chapter of the Sixth Book, De
Incarnatione Verbi, in the Theologia Dogmatica of
Thomassinus. We may therefore proceed to another
distinction.

III. Thirdly, a further characteristic difference is
constituted by the indissoluble union between the
Holy Ghost and the mystical body. Before the
Incarnation, the Holy Spirit wrought in the souls
of men one by one, illuminating, converting, sanc-
tifying, and perfecting the elect. But the union
between His presence and the soul was conditional on
the correspondence and fidelity of the individual. It
was a dissoluble union, and in the multitudes who fell
from grace it was actually dissolved. In the faithful, as
in Enoch and in Daniel, that union was sustained to

1 Petav. De Trinitate, lib. viii. cap. 7, § 12.

TO THE CHURCH. 59

the end. In the unfaithful, as in Saul and in Solo-
mon, after their great graces, it was dissolved. We
also are under the same law of individual probation.
If we persevere in faith, hope, charity and contri-
tion, the union between us and the presence of the
Holy Spirit in us remains firm. If we fail, we dis-
solve it. It is therefore conditional, depending upon
our finite, frail and unstable will. And yet such is
the strange and superficial view of those who have
been deprived of the perfect light of faith by the
great spiritual anarchy of the last three hundred
years. Having lost the conception of the Church as
distinct from a multitude of individuals told by num-
ber, they suppose the union of the Holy Spirit with
the Church to be also conditional and dissoluble.

It is manifest, however, that the union of the Holy
Grhost with the Church is not conditional, but absolute,
depending upon no finite will, but upon the Divine
will alone, and therefore indissoluble to all eternity.
For it is constituted (1) by the union of the Holy
Grhost with the Head of the Church, not only as Grod
but as Man, and in both these relations this union is
indissoluble. It is constituted further (2) by His union
with the mystical body, which, as a body, is impe-
rishable, though individuals in it may perish. There
will never come a time when that body will cease to

60 EELATION OF THE HOLY GHOST

be, and therefore there will never come a time when
the Holy Grhost will cease to be united to it. The
mystical body will exist to all eternity in the perfect
number of the blessed. These Divine unions, namely,
First, of the Head with the members ; next, of the
members with each other ; and, lastly, of the Holy
Grhost with the body, will be likewise eternal. And
in the state of glory the perfect personal identity
and perfect mutual recognition of the saints in all
their orders will perpetuate that which here consti-
tutes the symmetry and perfection of the Church.
But that which shall be eternal is indissoluble also
in time — the union, that is, of the Spirit with the
body as a whole. Individuals may fall from it as
multitudes have fallen ; provinces, nations, parti-
cular churches may fall from it ; but the body still
remains, its unity undivided, its life indefectible.
And that because the line of the faithful is never
broken ; the chain of the elect is always woven link
within link, and wound together in the mysterious
course and onward movement of truth and grace in
the hearts and wills of the regenerate. The line of
faith, hope, and charity is never dissolved. The
threefold cord cannot be broken, and the ever-blessed
Trinity always inhabits His tabernacle upon earth —
the souls of the elect, who < are builded together into

TO THE CHURCH. 61

an habitation of God in the Spirit.' l The union
therefore of the Spirit with the body can never be
dissolved. It is a Divine act, analogous to the
hypostatic union, whereby the two natures of Grod
and man are eternally united in one Person. So the
mystical body, the head and the members, constitute
one mystical person ; and the Holy Grhost inhabiting
that body, and diffusing His created grace throughout
it, animates it as the soul quickens the body of a man.
From this flow many truths. First, the Church is
not an individual, but a mystical person, and all its
endowments are derived from the Divine Person of
its Head, and the Divine Person who is its Life. As
in the Incarnation there is a communication of the
Divine perfections to the humanity, so in the Church
the perfections of the Holy Spirit become the endow-
ments of the body. It is imperishable, because He
is Grod ; indivisibly one, because He is numerically
one ; holy, because He is the fountain of holiness ;
infallible both in believing and in teaching, because
His illumination and His voice are immutable, and
therefore, being not an individual depending upon
the fidelity of a human will, but a body depending
only on the Divine will, it is not on trial or probation,
but is itself the instrument of probation to mankind.
1 Epb. ii. 22.

62 RELATION OF THE HOLY GHOST

It cannot be affected by the frailty or sins of the human
will, any more than the brightness of the firmament by
the dimness or the loss of human sight. It can no more
be tainted by human sin than the holy sacraments,
which are always immutably pure and divine, though
all who come to them be impure and faithless. What
the Church was in the beginning it is now, and ever
shall be in all the plenitude of its divine endow-
ments, because the union between the body and the
Spirit is indissoluble, and all the operations of the
Spirit in the body are perpetual and absolute.

The multitude and fellowship of the just who,
from Abel to the Incarnation, had lived and died in
faith and union with Grod, constituted the soul of a
body which should be hereafter. They did not con-
stitute the body, but they were waiting for it. They
did not constitute the Church, which signifies not
only the election but the aggregation of the servants
of Grod; not only the calling out, but the calling
together into one all those who are united to Him.
Some of the Fathers do indeed speak of them as the
Church, because they were to the then world what
the Church is now to the world of to-day. They
belong also to the Church, though it did not then
exist, j ust as the Lamb was slain from the foundation
of the world, though the sacrifice on Calvary was

TO THE CHURCH. 63

four thousand years deferred. All grace was from
the beginning given through the Most Precious
Blood, though as yet it had not been shed. So the
mystical body had its members, though as yet it
was not created. They were admitted to it when
the kingdom of heaven was opened to them and the
Incarnate Word was exalted to His glory as Head
over all things to the Church.

As then till the Incarnation there was no Incarnate
Head, so till the day of Pentecost there was no com-
plete organisation. The members were not united to
the Head, nor to each other, nor as a body to the Holy
Grhost. But it is these three Divine unions which
constitute the organisation of the mystical body. And
these three unions were constituted by the mission of
the Holy Grhost from the Incarnate Son, and by His
descent and inhabitation in the members of Christ.

IV. The fourth difference is that whereas the Holy
Grhost wrought invisibly before the Incarnation, He
has by His temporal mission manifested His presence
and His operations by the Visible Church of Jesus
Christ.

1. The Church is the evidence of His presence
among men. Before the Incarnation He wrought un-
seen, and by no revealed law of His operations. Now
He has assumed the mystical body as the visible in-

64 RELATION OF THE HOLY GHOST

corporation of His presence, and the revealed channel
of His grace. The Visible Church is a creation
so purely divine, and its endowments are so visibly
supernatural, that it can be referred to no cause or
origin below God.

(1) The Church witnesses to the presence of a Di-
vine Person by its supernatural unity. The first for-
mation of its unity by the assimilation of the intel-
lects and wills of men who had never agreed before,
and of nations, races, and kingdoms perpetually anta-
gonist, and perpetually contending about everything
but the faith, is a work self- evidently divine.

The wonderful world-wide coherence of this unity,
resisting all the solvents of human subtlety and all
the efforts of human strength, and perpetuating itself
through all antagonisms and through all ages un-
divided and indivisible, is evidence of a power higher
than man. S. Augustine asks : ( What did the advent
of the Holy Ghost accomplish ? How did He teach
us His presence ? How did He manifest it ? They
all spoke with the tongues of all nations. . . . One
man spoke with the tongues of all nations. The
unity of the Church is in the tongues of all nations.
Behold here the unity of the Catholic Church diffused
throughout the world is declared.' l Again : ' Where-
1 Serm. in Die Pent., n. torn. v. p. 1091.

TO THE CHURCH. 65

fore as then (Pentecost) the tongues of all nations,
spoken by one man, showed the presence of one man,
so now the charity of the unity of all nations shows
Him to be here.' 2

(2) Secondly, it witnesses for a supernatural pre-
sence by its imperishableness in the midst of all the
works of man, which are perpetually resolving them-
selves again into the dust out of which they were
taken.

(3) Thirdly, the Visible Church witnesses to the
presence of the Spirit of Truth by its immutability
in doctrine of faith, and morals.

And all these truths point to the presence of a
Divine Power and Person, by whom alone such gifts
could be communicated to men. The visible in-
corporation of the Church therefore becomes the
manifestation of His presence. * One body, one
Spirit,' is not only a fact, but a revelation. We
know that there is the Spirit because there is the
body. The body is one because the Spirit is one.
The unity of the Holy Grhost is the intrinsic reason
of the unity of the Church. Because His illumina-
tion is one and changeless, its intelligence is one
and immutable. Because His charity never varies,

1 Serm. in Die Pent. m. torn. v. p. 1094.
F

66 KELATIOX OF THE HOLY GHOST

therefore the unity of its communion can never be
suspended. He organises and unfolds the mystical
body, His own presence being the centre of its unity
and the principle of its cohesion. What the dove
was at Jordan, and the tongues of fire at Pentecost,
that the one visible Church is now ; the witness of
the mission, advent, and perpetual presence of the
Spirit of the Father and of the Son.

2. It is, further, the instrument of His power.

And that, first, by the perpetuity and diffusion of
the light of the Incarnation throughout the world
and throughout all time.

Next by the perpetuity of sanctifying grace. And
that by the perpetuity of the Seven Sacraments, which
initiate and envelope the whole spiritual life of man
from birth to death, sanctifying the soul in all its
ages, and relations to (rod and to human life, and
organising the Church perpetually, multiplying its
members by baptism, renewing the body as it is
diminished by natural death, propagating by the
spiritual generation the line of its pastors, and giving
to it a supernatural centre and solidity in the sacra-
ment of the altar, which in the midst of the other
sacraments, that are transient, abides for ever, the
permanent presence of the Word made flesh in the
tabernacle of God with men.

TO THE CHURCH. 67

3. Thirdly, in virtue of the perpetual presence of
the Holy Ghost united indissolubly to the body of
Christ, not only the ordinary and sacramental actions
of grace are perpetual, but also the extraordinary
operations and gifts of miracles, visions, and pro-
phecy abide always in the Church, not in all men,
nor manifested at all times, but present always, dis-
tributed to His servants severally at His will, and for
the ends known to His wisdom, sometimes revealed,
sometimes hidden from us.

4. Lastly, the body of Christ is the organ of His
voice.

Our Lord has said, e He that heareth you heareth
me.' ' Ye shall be witnesses unto me.' ( Go ye into
all the world and preach the Gospel to every creature.'
'He that despiseth, despiseth not man, but God.'1
How should these things be true, or rather how should
not these words be most illusory and false, if the per-
petual, living voice of the Church in all ages were not
identified with the voice of Jesus Christ ? S. Augus-
tine asks, as we have already seen, with the point and
power which is his own, — If the body and the head,
Christ and the Church, be ' one flesh, how are they
not also one voice ? ' ' Si in carne una, quomodo
non in voce una ? '

1 1 Thess. iv. 8.
F 2

68 KELATION OF THE HOLY GHOST

To sum up, then, what has been said in the lan-
guage of theology.

1. First, from the indissoluble union of the Holy
Spirit with the Church flow the three properties of
Unity, Visibleness, and Perpetuity.

Unity is the intrinsic unity of intelligence, will,
and organisation, generated from within by the
unity of the Person and the operation of the Holy
Grhost. The property of Unity is not extrinsic and
constitutional, but intrinsic and essential.

Next, the property of Visibleness is a necessary
consequence of the constitution of a body or a society
of men bound by public laws of worship and practice.

Lastly, Perpetuity is a necessary consequence of
the indissoluble union of the soul with the body, of
the Spirit with the Church.

2. From the same indissoluble union flow next
the endowments of the Church ; namely, Inde.fecti-
bility in life and duration, Infallibility in teaching,
and Authority in governing the flock of Jesus Christ.

These are effects springing from the same sub-
stantial union of the Holy Spirit with the Church,
and reside by an intrinsic necessity in the mystical
body.

3. Lastly, the four Notes: Unity, which is the
external manifestation of the intrinsic and divine

TO THE CHUECH. 69

unity of which we have spoken. Unity, as a property,
is the source and cause of unity as a note. Next,
Sanctity, which also flows by a necessity from the
union of the Holy Ghost, the Sanctifier, with the
mystical body, to which a twofold sanctity is im-
parted : namely, the created grace of sanctity which
resides in all the just; and the substantial union
of the just with the uncreated sanctity of the Holy
Grhost. Thirdly, Catholicity, or universality, that is,
not mere extension, but also identity in all places ;
and, lastly, Apostolicity, or conformity with its ori-
ginal— the mission and institution of the Apostles.

These four notes strike the eye of the world, be-
cause they lie upon the surface. But the endow-
ments and the properties are the ultimate motives
into which the faithful resolve their submission to
the Church of God. They believe, through the
Church, in Him who is the fountain of all its super-
natural gifts, Grod the Holy Grhost, always present,
the perpetual and Divine Teacher of the revelation
of God, ' the Truth as it is in Jesus.'

V. The fifth and last distinction I will note between
the presence and manner of operation of the Holy
Ghost before the Incarnation and His own Temporal
Mission in the world is this: whereas, before that
epoch of the Divine Economy, the Holy Spirit taught

70 KELATION OF THE HOLY GHOST

and sanctified individuals, and spoke by the Prophets
by virtue of His light and power, but with an inter-
mittent exercise of His visitations, now He is present
personally and substantially in the body of Christ,
and both teaches and sanctifies, without intermission,
with a perpetual divine voice and a perpetual sancti-
fying power ; or, in other words, the divine action of
the day of Pentecost is permanent, and pervades the
world so far as the Church is diffused, and pervades
all ages, the present as fully as the past, to-day as
fully as in the beginning ; or, again in other words,
both theological and conventional, the living Church
in every age is the sole divine channel of the revela-
tion of Grod, and the infallible witness and teacher
of the truths therein revealed.

Before I enter further into the exposition and
proof of this proposition, I will at once point out
its bearing upon what is called the Eule of Faith, i. e.
the test whereby to know what we are to believe.
In the last analysis there can be conceived only three
such rules ; namely —

1. First, the voice of a living judge and teacher,
both of doctrines and of their interpretation, guided
by the assistance of the same Person who gave
the original revelation, and inspired the writers of
Holy Scripture, or, in other words, the same Holy

TO THE CHURCH. 71

Spirit from whom in the beginning both the Faith
and the Scriptures were derived, perpetually pre-
serving the same, and declaring them through the
Church as His organ :

2. Secondly, the Scripture, interpreted by the
reason of individuals in dependence on their natural
and supernatural light : or,

3. Thirdly, Scripture and antiquity, interpreted
both by individuals, and by local or particular
Churches appealing to the faith of the first centuries
and to the councils held before the division of the
East and West.

Now, it will be observed, that these three proposi-
tions resolve themselves into two only. They do not
so much enunciate three rules, as two judges proceed-
ing by two distinct processes. The first is the living
Church proceeding by the perpetual presence and
assistance of the Spirit of God in the custody and
declaration of the original revelation.

The two last are resolvable into one ; that is, the
individual reason proceeding either by Scripture
alone, or by Scripture and antiquity. But these are
identical processes. The matter differs in its nature
and extent, the process is one and the same.

There can be ultimately no intermediate between
the Divine mind declaring itself through an organ

72 RELATION OF THE HOLY GHOST

of its own creation, or the human mind judging for
itself upon the evidence and contents of revelation.
There is or there is not a perpetual Divine Teacher
in the midst of us. The human reason must be
either the disciple or the critic of revelation.

Now I shall dismiss at once the rule which con-
stitutes the individual as the judge of Scripture, or of
Scripture and antiquity. It is already rejected even
by many Protestants. They who hold it in either form
are of two classes : either pious persons, who make
a conscience of not reasoning about the grounds of
their faith, or such as are still — as many were once —
simply entangled in a circle which is never discovered
until the divine fact of the presence and office of the
Holy Grhost in the mystical body becomes intelligible
to them.

The only form of the question I will now notice is
as follows: — There are some who appeal from the
voice of the living Church to antiquity ; professing to
believe that while the Church was united it was
infallible ; that when it became divided it ceased to
speak infallibly; and that the only certain rule of
faith is to believe that which the Church held and
taught while yet it was united and therefore infal-
lible. Such reasoners fail to observe, that since the
supposed division, and cessation of the infallible voice,

TO THE CHUECH. 73

there remains no divine certainty as to what was
then infallibly taught. To affirm that this or that
doctrine was taught then where it is now disputed, is
to beg the question. The infallible Church of the
first six centuries — that is, before the division — was
infallible to those who lived in those ages, but is not
infallible to us. It spoke to them ; to us it is silent.
Its infallibility does not reach to us, for the Church
of the last twelve hundred years is by the hypothesis
fallible, and may therefore err in delivering to us
what was taught before the division. And it is cer-
tain that either the East or the West, as it is called,
must err in this, for they contradict each other as to
the faith before the division. I do not speak of the
protests of later separations, because no one can
invest them with an infallibility which they not
only disclaim for themselves, but deny anywhere to
exist.

Now, this theory of an infallible undivided Church
then and a Church divided and fallible now proceeds
on two assumptions, or rather contains in itself two
primary errors. It denies the indivisible unity of
the Church, and the perpetual voice of the Holy
Grhost. And both these errors are resolvable into
one and the same master error, the denial of the true
and indissoluble union between the Holy Ghost and

74 RELATION OF THE HOLY GHOST

the Church of Jesus Christ. From this one error all
errors of these later ages flow.

The indissoluble union of the Holy Grhost with the
Church carries these two truths as immediate conse-
quences : first, that the unity of the Church is abso-
lute, numerical, and indivisible, like the unity of
nature in Grod, and of the personality in Jesus Christ :
and secondly, that its infallibility is perpetual.

(1.) S. Cyprian says, ' Unus Deus, unus Christus, una
Ecclesia.' And this extrinsic unity springs from the
intrinsic — that is, from the presence and operations
of the Holy Grhost, by whom the body is inhabited,
animated, and organised. One principle of life can-
not animate two bodies, or energise in two organisa-
tions. One mind and one will fuses and holds in
perfect unity the whole multitude of the faithful
throughout all ages, anfl throughout all the world.
The unity of faith, hope, and charity — the unity of
the one common Teacher — renders impossible all
discrepancies of belief and of worship, and renders
unity of communion, not a constitutional law or an
external rule of discipline, but an intrinsic necessity
and an inseparable property and expression of the
internal and supernatural unity of the mystical
body under one Head and animated by one Spirit.
It is manifest, therefore, that division is impossible.

TO THE CHURCH. 75

The unity of the Church refuses to be numbered in
plurality. To talk of Koman, Greek, and Anglican
Churches, is to deny the Articles, c I believe in the
Holy Ghost, the Holy Catholic Church,' and the
Divine relation constituted between them. The re-
lation is a Divine fact, and its enunciation is a Divine
truth. S. Bede says, with a wonderful precision and
depth, 'If every kingdom divided against itself is
brought to desolation, for that reason the kingdom
of the Father, Son, and Holy Ghost is not divided.' '
(2.) And next, as the unity is perpetual, so is the
infallibility. Once infallible, always infallible : in the
first, in the fifth, in the fifteenth, in the nineteenth
century : the Divine Teacher always present, and the
organ of His voice always the same. A truncated in-
fallibility is impossible. To affirm that it has been
suspended because of the sins of men, denies the per-
petuity of the office of the Holy Ghost, and even of His
presence ; for to suppose Him present but dormant, is
open to the reproach of Elias; to suppose His office to
be suspended, is to conceive of the Divine Teacher
after the manner of men. And further : this theory
denies altogether the true and divine character of the

1 'Si autem omne regmun in seipsum divisum desolatur ; ergo
Patris et Filii et Spiritus Sancti regnum non est divisum.' — Horn. Ven.
Bed. in cap. xi. S. Luc.

76 EELATION OF THE HOLY GHOST

mystical body as a creation of God, distinct from all
individuals, and superior to them all : not on proba-
tion, because not dependent on any human will, but
on the Divine will alone ; and, therefore, not subject to
human infirmity, but impeccable, and the instrument
of probation to the world. All these truths are denied
in a mass by the assertion that the Church has been
divided, and has, therefore, been unable to teach, as it
did before, with an infallible voice. And not these
truths only are denied, but many more, on which the true
constitution and endowments of the Church depend.

We will now return to the fifth difference of which
I began to speak, namely, the perpetual plenitude of
the office and operations of the Holy Grhost in all
ages, in and through the Church, both as the Author
of all grace by ordinary and extraordinary super-
natural operations, and as the Witness, Judge, and
Teacher of all truth in and by the Church, the organ
of His perpetual voice to mankind.

It is, I believe, admitted by all that the sacramental
and sanctifying graces of the Holy Spirit continue to
this day as they were in the beginning ; or, in other
words, that the office of the Holy Grhost as the Sanc-
tifier is perpetual in all its fulness.

How is it that anyone can fail to perceive that
the condition of our sanctification is Truth, and that

•

TO THE CHUECH. 77

the perpetuity of the office of the Sanctifier presup-
poses the perpetuity of the office of the Illuminator ?
These two prerogatives of the Holy Ghost are coordi-
nate, and I may say commensurate — that is, both
continue to this day in all fulness as at the first.

Now, the office of the Holy Spirit as the Illumi-
nator has a special promise of perpetuity. It is
under the character of this Spirit of Truth that our
Lord promises that He should 'abide with us for
ever.' l ' He shall bring all things to your mind,' 2
not to the Apostles only, but to all 'who should
believe in their word.'

And this office of the Holy Grhost consists in the
following operations : First, in the original illumina-
tion and revelation in the minds of the Apostles, and
through them to the Church throughout the world.

Secondly, in the preservation of that which was
revealed, or, in other words, in the prolongation of
the light of truth by which the Church in the begin-
ning was illuminated. The Light of the Church
never wanes, but is permanent. ( The city has no
need of the sun, nor of the moon, to shine in it. For
the glory of Grod doth enlighten it ; and the Lamb is
the lamp thereof.' 3

Thirdly, in assisting the Church to conceive, with

1 S. John adv. 16. 2 S. John xiv. 26. 3 Apoc. xxi. 23.

78 RELATION OF THE HOLY GHOST

greater fulness, explicitness, and clearness, the origi-
nal truth in all its relations.

Fourthly, in denning that truth in words, and in
the creation of a sacred terminology, which becomes
a permanent tradition and a perpetual expression of
the original revelation.

Lastly, in the perpetual enunciation and proposi-
tion of the same immutable truth in every age. The
Holy Spirit, through the Church, enunciates to this
day the original revelation with an articulate voice,
which never varies or falters. Its voice to-day is
identical with the voice of every age, and is therefore
identical with the voice of Jesus Christ. ( He that
heareth you heareth Me.' It is the voice of Jesus
Christ Himself, for the Holy Grhost ' receives ' of the
Son that which f He shews to us.' 1

And this office of enunciating and proposing the
faith is accomplished through the human lips of the
pastors of the Church. The pastoral authority, or the
Episcopate, together with the priesthood and the
other orders, constitute an organised body, divinely
ordained to guard the deposit of the Faith. The
voice of that body, not as so many individuals, but
as a body, is the voice of the Holy Ghost. The pas-
toral ministry as a body cannot err, because the Holy

1 S. John xvi.

TO THE CHUECH. 79

Spirit, who is indissolubly united to the mystical
body, is eminently and above all united to the hier-
archy and body of its pastors. The Episcopate united
to its centre is, in all ages, divinely sustained and
divinely assisted to perpetuate and to enunciate the
original revelation. It is not my purpose here to offer
proof of this assertion. To do so belongs to the
treatise De Ecclesia; but I may note that the promise
of the Temporal Mission of the Holy Grhost was made
emphatically to the Apostles, and inclusively to the
faithful ; and emphatically, therefore, to the succes-
sors of the Apostles in all ages of the Church. c He
shall give you another Paraclete, who shall abide
with you for ever, even the Spirit of Truth.' Again,
it was to the Apostles as emphatically, and therefore
to their successors with equal emphasis, that our
Lord, when He constituted them the sole fountain of
His faith and law and jurisdiction to the world,
pledged also His perpetual presence and assistance
— 'all days, even unto the consummation of the
world.' And once more, it was to Peter as the
head and centre of the Apostles, and for their sakes
and for their support in faith, that our Divine Lord
said, 6 1 have prayed for thee, that thy faith fail not,
and when thou art converted confirm thy brethren.'
It is needless for me to say that the whole tradition

80 RELATION OF THE HOLY GHOST

of the Fathers recognises the perpetuity of the Apo-
stolic College in the Episcopate diffused throughout
the world. S. Irenaaus declares it to be anointed
with the the unction of the truth, alluding to the
words of S. John, e You have the unction from the
Holy One, and know all things.' ' And as for you,
let the unction which you have received from Him
abide in you. And you have no need that any
man teach you ; but as His unction teacheth you
of all things, and is truth, and is no lie. And as it
hath taught you, abide in Him.' l

And thus the revelation of Grod is divinely pre-
served and divinely proposed to the world. A Divine
revelation in human custody is soon lost ; a Divine
revelation expounded by human interpreters, or
enunciated by human discernment, puts off its Divine
character and becomes human, as S. Jerome says of
the Scriptures, when perverted by men.

So it might be said of the Church. But God has
provided that what He has revealed should be for
ever preserved and enunciated by the perpetual pre-
sence and assistance of the same Spirit from whom
the revelation originally came. And this gives us
the basis of divine certainty and the rule of divine
faith.

1 S. John ii. 20-27.

TO THE CHURCH. 81

( 1 ) The voice of the living Church of this hour,
when it declares what Grod has revealed is no other
than the voice of the Holy Spirit, and therefore
generates divine faith in those who believe. The Bap-
tismal Creed represents at this day, in all the world,
the preaching of the Apostles and the faith of Pente-
cost. It is the voice of the same Divine Teacher who
spoke in the beginning, enunciating now the same
truths in the same words.

(2) Holy Scripture, known to be such, and rightly
understood, is certainly the voice of the Holy Grhost,
and likewise may generate acts of Divine faith.

(3) Whatsoever Tradition is found in all the
world, neither written in Scripture nor decreed by
any Council of the Church, but running up beyond
the Scripture and the General Councils, is, according
to S. Augustine's rule, certainly of divine origin.1

(4) The Decrees of General Councils are un-
doubtedly the voice of the Holy Grhost, both because
they are the organs of the active infallibility of the
Church, and because they have the pledge of a special
divine assistance according to the needs of the Church
and of the Faith.

(5) The Definitions and Decrees of Pontiffs, speak-
ing ex cathedra, or as the Head of the Church and

1 S. Aug. De Bapt. cont. Donat. lib. iv. 31, torn. ix. p. 140.
G

82 THE KELATION OF THE HOLY GHOST

to the whole Church, whether by Bull, or Apo-
stolic Letters, or Encyclical, or Brief, to many or
to one person, undoubtedly emanate from a divine
assistance, and are infallible.

S. Augustine argues as follows of the Head and the
body : ( Therefore as the soul animates and quickens
our whole body, but perceives in the head by the
action of life, by hearing, by smelling, by the taste,
and by touch, in the other members by touch alone
(for all are subject to the head in their operation,
the head being placed above them for their guidance,
since the head bears the personality of the soul itself,
which guides the body, for there all the senses are
manifested), so to the whole people of the saints, as
of one body, the man Christ Jesus, the Mediator
between Grod and man, is head.' 1

Now the Pontiffs, as Vicars of Jesus Christ, have a
twofold relation, the one to the Divine Head of the
Church of whom they are the representatives on earth,
the other to the whole body. And these two relations
impart a special prerogative of grace to him that
bears them. The endowments of the head, as S.
Augustine argues, are in behalf of the body. It is a
small thing to say that the endowments of the body
are the prerogatives of the head. The Vicar of Jesus

1 De Agone Christiano, cap. xxii. torn. vi. p. 254.

TO THE CHURCH. 83

Christ would bear no proportion to the body if, while
it is infallible, he were not. He would bear also no
representative character if he were the fallible witness
of an infallible Head. Though the analogy observed
by S. Augustine between the head and the members
cannot strictly apply to the Vicar of Christ and the
members upon earth, nevertheless it invests him with
a preeminence of guidance and direction over the
whole body, which can neither be possessed by any
other member of the body, nor by the whole body
without him, and yet attaches to him personally and
alone as representing to the body the prerogatives of
its Divine Head. The infallibility of the Head of
the Church extends to the whole matter of revelation,
that is, to the Divine truth and the Divine law, and
to all those facts or truths which are in contact with
faith and morals. The definitions of the Church
include truths of the natural order, and the revelation
of supernatural truth is in contact with natural ethics,
politics, and philosophy. The doctrines of the con-
substantiality of the Son, of transubstantiation, and
of the constitution of humanity, touch upon truths
of philosophy and of the natural order, but being in
contact with the faith, they fall within the infal-
libility of the Church. So again the judgments of
Pontiffs in matters which affect the welfare of the

G 2

84 THE RELATION OF THE HOLY GHOST

whole Church, such as the condemnation of proposi-
tions. In all declarations that such propositions are,
as the case may be, heretical or savouring of heresy,
or erroneous, or scandalous, or offensive to pious
ears, and the like, the assistance of the Holy Spirit
certainly preserves the Pontiffs from error ; and such
judgments are infallible, and demand interior assent
from all.

(6) The unanimous voice of the Saints in any
matter of the Divine truth or law can hardly be
believed to be other than the voice of the Spirit of
God by the rule, ( Consensus Sanctorum sensus Spi-
ritus Sancti est.' l

And though there is no revealed pledge of infalli-
bility to the Saints as such, yet the consent of the
Saints is a high test of what is the mind and illumi-
nation of the Spirit of Truth.

(7) The voice of Doctors, when simply delivering
the dogma of the Church, is identified with the voice
of the Church, and partakes of its certainty. But in
commenting on it they speak as private men, and
their authority is human.

(8) The voice of the Fathers has weight as that
of Saints and of Doctors, and also as witnesses to

1 Melchior Canus, De Locis TheoL, de Sanctor. Auct. lib. vii.
cap. iii. concl. 5.

TO THE CHURCH. 85

the faith in the ages in which they lived, and yet
they cannot generate divine faith nor afford a divine
certainty. As S. Gregory the Great says : ' Doctores
Fidelium discipulos Ecclesise.' They are taught by
the Church ; and the judgment of a Council or a
Pontirf is generically distinct from the witness or
judgment of any number of Fathers, and is of a
higher order, and emanates from a special assistance.

(9) The authority of Philosophers is still more
evidently fallible, because more simply human.

(10) The authority of Human Histories is more
uncertain still, and can afford no adequate motive
of divine certainty.

(11) The Reason or Private Judgment of indi-
viduals exercised critically upon history, philosophy,
theology, Scripture, and revelation, inasmuch as it is
the most human, is also the most fallible and uncer-
tain of all principles of faith, and cannot in truth be
rightly described to be such. Yet this is ultimately
all that remains to those who reject the infallibility
of the living Church.

In conclusion, if the relation between the body and
the Spirit be conditional and dissoluble, then the
enunciations of the Church are fallible and subject to
human criticism.

If the relation be absolute and indissoluble, then

86 THE RELATION OF THE HOLY GHOST

all its enunciations by Pontiffs, Councils, Traditions,
Scriptures, and universal consent of the Church, are
divine, and its voice also is divine, and identified with
the voice of its Divine Head in heaven.

But that the relation between the body and the
Spirit is absolute and indissoluble, the Theologians,
Fathers, Scriptures, and the universal Church, as we
have seen above, declares.

And therefore the infallibility of the Church is
perpetual, and the truths of revelation are so enun-
ciated by the Church as to anticipate all research, and
to exclude from their sphere all human criticism.

TO THE HUMAN REASON. 87

CHAPTER II.

THE RELATION OF THE HOLY GHOST TO THE HUMAN
REASON.

IN the last chapter I have, I trust, established the
indissolubility of the union between the Holy Spirit
and the Holy Catholic Church; from which follows,
by necessity, its perpetual infallibility, both active
and passive. I have indicated, at least in outline,
the organs through which that infallibility is exercised,
and have noted the degrees of authority possessed by
them, and the kind and degrees of assent required
by the acts and words of the Church or of its members.

In the present chapter I purpose to trace out the
relation of the Holy Spirit to the reason of man, both
the collective reason of the Church and the individual
reason of its members taken one by one.

Now there are two ways in which the relation of
the Holy Spirit delivering the revelation of God to
the human reason may be treated.

1. First, we might consider the relation of reve-

88 THE RELATION OF THE HOLY GHOST

lation to reason in those who as yet do not believe ;
that is, in the examination of evidence to establish
the fact of a revelation, and to ascertain its nature.

2. Secondly, the relation of revelation to reason
after the fact has been accepted.

In the first case the reason acts as a judge of evi-
dence, in the second it submits as a disciple to a
Divine Teacher.

In the former case the reason must, by necessity,
act as a judge in estimating the motives of credi-
bility. Adults in every age become Christian upon
being convinced by the proper evidence that Chris-
tianity is a divine revelation. This process of
reason is the preamble of faith. Once illuminated,
the reason of man becomes the disciple of a Divine
Teacher.

Such was the state of those who in the beginning
came as adults to Christianity. Now they are the
exceptions in Christendom. The rule of God's deal-
ings is that revelation should be, not a discovery,
but an inheritance. To illustrate my meaning I may
say — Adult baptism was at first the rule, now it is the
exception; Infant baptism is the rule of God's dealing
with us. So we inherit revelation before we examine
it; and faith anticipates judgment. Again, to state the
same in other words, there are two ways of considering

TO THE HUMAN SEASON. 89

the relation of reason to revelation, the one according
to the logical and the other the historical order.

o

S. Thomas treats it in the logical order. He says
that science or rational knowledge is useful and
necessary to faith in four ways: (1) Faith presup-
poses the operations of reason on the motives of
credibility for which we believe. (2) Faith is ren-
dered intrinsically credible by reason. (3) Faith
is illustrated by reason. (4) Faith is defended by
reason against the sophisms of false philosophy.1

It will perhaps be easier if we take the historical
order, because it follows more simply the method of
(rod's dealing with us. We will therefore treat first
of the rule, and hereafter, so far as needs be, of the
exceptions.

I speak then of the relations of reason to revelation
in those who are within the light and tradition of truth.

I. The first relation of reason to revelation is to
receive it by intellectual apprehension. It is like
the relation of the eye to the light. There are, I
may say, two kinds of sight, the passive and the
active ; that is, in plain words, there is a difference
between seeing and looking. In the former the will
is quiescent, in the latter it is in activity. We see

1 Sanseverino, I principali Sistemi della Filosofia sul Criteria.
Napoli, 1858, p. 14.

90 THE KELATION OF THE HOLY GHOST

a thousand things when we look only at one; we
see the light even when we do not consciously fix
the eye upon any particular object by an act of the
will. So the intellect is both passive and active.
And the intellect must first be in some degree pass-
ively replenished or illuminated by an object before
it can actively apply itself to it. What is this but
to go back to our old lessons in logic, to the three
primary operations of the mind — apprehension, judg-
ment, and discourse or process of reasoning ? Now
the apprehension of our logic is what may be called
the passive relation of the reason to revelation, by
which it apprehends, or understands, or knows, call it
which we will, the meaning or outline of the truth
presented to it before as yet it has made any act
either of judgment or of discourse.

And this may be said to be the normal and most
perfect relation of the reason to revelation. It is
the nearest approach which can be made in this
world to the quiescent contemplation of truth. It is
the state into which we return after the most pro-
longed and active process of the intellect ; the state
to which we ascend by the most perfect operations of
reasoning. The degrees of explicit knowledge deepen
the intensity of knowledge; but the difference of
knowing Grod as a child and knowing God as a

TO THE HUMAN REASON. 91

philosopher is not in kind but in degree of discursive
knowledge, and the knowledge of the philosopher
may be less perfect than the knowledge of the child.

The proof of this appears to be evident. Eevelation
is not discovery, or rather revelation is the discovery
of Himself by Grod to man, not by man for himself.
It is not the activity of the human reason which
discovers the truths of revelation. It is Grod dis-
covering or withdrawing the veil from His own
intelligence, and casting the light of it upon us.
These are truisms; but they are truths almost as
universally forgotten and violated in the common
habits of thought as they are universally admitted
when enunciated.

We may take an illustration from science. Astro-
nomy is a knowledge which comes to us by discovery.
It was built up by active observation, and by reason-
ing. A tradition of astronomy has descended to us
from the highest antiquity, perpetually expanding
its circumference and including new regions of truth.
But its whole structure is the result of the active
reason. Even star-gazing is an active process of
search. Chemistry again is still more a science of
discovery, of experiment, of conjecture, and of active
inquiry after secret qualities in minerals, vegetables,
gases, and the like. Hardly any part of it can be

92 THE KELATION OF THE HOLY GHOST

said to be self-evident, or to anticipate discovery.
Much more all the truths which come by the appli-
cation of science, by the crossing, as it were, of the
races and families of truths in the natural world.

All these branches and provinces of human know-
ledge may be called discoveries, not revelations.
They are the fruits of an intense, prolonged, and ac-
cumulated cultivation of the human reason, and of the
distinct soil or subject-matter of each region of truth.

Such may be called the genesis of science. But
the relation of science to revelation is not our subject.
I speak of it only to show the difference between the
relation of reason to natural science and to revelation,
and so dismiss it. When we come to revelation, the
process of the reason is inverted. We start from a
knowledge which we have not discovered, which we
passively received, which we may cultivate for ever
without enlarging its circumference or multiplying
the articles of faith.

It is impossible to quote Scripture without seeming
to use it in proof. But I quote it now, not as proof,
but only as the best formula to express my meaning,
which must be proved indeed by other proper reasons.

First, then, though the existence of Grod may be
proved by reason and from lights of the natural
order, it is certain that the knowledge of (rod's

TO THE HUMAN EEASOK 93

existence anticipated all such reasoning. The theism
of the world was not a discovery. Mankind pos-
sessed it by primeval revelation, was penetrated and
pervaded by it before any doubted of it, and reason-
ing did not precede but follow the doubts. Theists
came before Philosophers, and Theism before Athe-
ism, or even a doubt about the existence of Grod.1
S. Paul says that 'the invisible things of Him from
the creation of the world are clearly seen, being un-
derstood by the things which are made, His eternal
power also and divinity, so that they are inexcus-
able.'2 The word seen signifies that Grod reflects
Himself from the face of His works, and that the
human intelligence, which was illuminated with the
traditional knowledge of Grod, could read by reason-
ing the proofs of His existence in that reflection.
These primary truths, therefore, of natural theology
are propounded by the visible world to the reason of
man. The knowledge of the existence of God pervaded
the human intelligence as a traditional axiom, an in-
herited light, a consciousness of the human family
anterior to all reflections upon the proofs, or analysis
of the evidence from which it springs. The alleged

1 Viva, Theses Damnatce. Prop, de Peccato Philosophico ab Alex.
VIIL damn. Pars iii. p. 13, sec. 12.

2 Rom. i. 20.

94 THE RELATION OF THE HOLY GHOST

instances of individuals and races without the know-
ledge of God are anomalies in the history of man-
kind, and errors in philosophy.

What is true of natural is still more true of
revealed theology. The knowledge which God has
discovered of Himself came to man by gift and by
infusion, not by logic nor by research. 6 God who at
sundry times and in divers manners hath spoken to
us in time past by the prophets, has in these last days
spoken to us by His Son.' l ' The Word was made
flesh and dwelt among us, and we beheld His glory,
the glory as of the only begotten of the Father, full of
grace and truth.' e God, who commanded the light
to shine out of darkness, hath shined in our hearts.'2

The Incarnation was the revelation of God by per-
sonal manifestation and immediate illumination of
the human reason. The Disciples knew Him gra-
dually, not by gradual processes of discovery, but by
gradual revelation of Himself. The light of 'the
face of Jesus Christ ' was the source of their illumi-
nation. As He gradually revealed Himself by His
miracles, His words, His passion, His resurrection,
His ascension, their apprehension of His Godhead
and His power enlarged its circle, and their con-
sciousness of His Divine personality and power

1 Heb. i. 1. 2 S. John i. 14 ; 2 Cor. iv. 6.

TO THE HUMAN EEASON. 95

pervaded all their intellect with the evidence of a
supernatural light. What Jesus was to His Disciples
the Holy Spirit was still further to the Apostles. The
day of Pentecost filled up the whole outline of the
revelation of which Jesus was both the subject and the
first Discoverer, that is, Reveal er to the human reason.

But these are self-evident truths. The collective
intelligence of the Apostles was the centre and spring-
head of the collective intelligence of the Church.
The Church is composed of head, body, soul, intel-
ligence, and will; and the illumination of truth
pervades it in all its faculties, and sustains in it a
perpetual consciousness of the whole outline of reve-
lation. All that Jesus revealed in person or by His
Spirit hangs suspended in the mind of the Church.
It was not discovered by it, but revealed to it, and
received by the quiescent intellect, which thereby
was illuminated by a divine light. Its activity was
elicited by the infusion of revealed truth, and the
intelligence of the Church apprehended and com-
prehended by an active knowledge the revelation it
had received.

And thus truth became an inheritance, descending
from generation to generation, anticipating all dis-
covery, search, or doubt, .and filling the intelligence
with its light, taking possession of it by a divine

96 THE RELATION OF THE HOLY GHOST

operation. It is sustained indeed by the presence of
a Divine Person and an infallible Teacher. But this
latter point does not enter at present into the matter
before us, which is to consider of the relations of the
reason in individuals, or of the faithful as a body, to
the deposit of revelation, and not the relations of the
* magisterium Ecclesiae,' or of the operation of the
reason of the Church under the assistance and as the
organ of an infallible Teacher. This would need a
separate treatment, and involve another class and
series of questions, and must be reserved for another
place.

II. The second relation of the reason to revelation
is to propagate the truth it has received. ' Gro ye
and make disciples of all nations.' l ( Freely have ye
received, freely give.'2 They were the messengers
of a Divine Teacher, the witnesses of an order of
divine facts. The reason of the Apostles diffused
what it had received. They enumerated what they
had learned, not as discoveries — nor as conclusions
of dialectics — nor as philosophies — nor as criticisms
— but as declarations of the Divine mind and will.
( The Jews require signs, and the Greeks seek after
wisdom : but we preach Christ crucified, unto the
Jews indeed a stumbling-^lock, and unto the Gren-

1 S. Matt, xxviii. 19. 2 S. Matt. x. 8.

TO THE HUMAN REASON. 97

tiles foolishness ; but unto them that are called, both
Jews and Greeks, Christ the power of God and the
wisdom of God.' ]

The reason of mankind, in like manner, received
the revelation declared to it both by the lights of
nature and by the lights of Pentecost. ( I was found
of them that did not seek me ; I appeared openly to
them that asked not after me.' 2

The preaching of the Apostles was an affirmation
of truth ; not as a problem to be proved, but as a
revelation to be believed. As when our Divine Lord
said, 'Search the Scriptures,' He did not rest the
proof of His own Divine personality, mission, and
truth upon the private judgment of His hearers ; so
the Apostles, when they preached Jesus at Berasa or
at Athens, referred their hearers to Scripture and to
nature, not as if their preaching depended upon
these, but because their preaching was the key and
fulfilment of the meaning both of Scripture and of
nature. What they had apprehended from the lips
of a Divine Teacher, they declared in His name to
the apprehension of other men; and in this tradi-
tion of truth from intelligence to intelligence, the
reason in its quiescent apprehension was filled with
an absolute certainty which- anticipated all enquiry.
1 1 Cor. i. 22, 24. 2 Isaias in Rom. x. 20.

H

98 THE RELATION OF THE HOLY GHOST

The searching of Scriptures added nothing objec-
tively to the light and certainty of the truth delivered
to them. It only assured them subjectively that
what the Apostles taught was what nature and Scrip-
ture taught likewise, so far as they extended. To
the Athenians S. Paul was a babbler and a word-
sower, and Jesus and the Eesurrection were strange
gods, till they believed the Apostle to be a teacher
sent from Grod. They then believed not anything
they had discovered, but what they heard.

III. A third relation of reason to revelation is to
define the truths divinely presented to it. What
was apprehended was immediately clothed in words.
The intellect invests its thoughts in words as it ap-
prehends them. The illumination of the day of
Pentecost found utterance at once in many tongues.
It clothed itself in the words of many languages;
and those words certainly were not chosen without
the assistance of the same Divine Teacher who
revealed the truths which they expressed. The first
definitions of the Christian Faith are the Articles of
the Baptismal Creed. We may pass over the historical
traditions of the time and place of its first composi-
tions. It is enough for our purpose to say, that the
same doctrines, in the same order, and, so far as the
diversity of language admits, in the same words, were

TO THE HUMAN REASOK 99

delivered to the catechumens and to the baptized
throughout the world. In S. Irenaeus, Tertullian,
Origen, S. Cyprian, and S. Gregory Thaumaturgus,
the outline of this universal creed may be read. The
Churches of Csesarea, Jerusalem, Antioch, Alexandria,
in the East ; of Borne, Aquileia, Eavenna and Tours,
of Graul, Africa, and Spain, in the West, taught them
in the same terms and order. In S. Cyril of Jeru-
salem in the East, and in S. Nicetas in the West,
the Baptismal Creed may be found expounded. In
the Councils of Nice and Constantinople it was more
explicitly declared. In all this, the reason of the
Church denned by a reflex act, the truths of which it
was possessed.

Again : the Church in its General Councils has
lineally defined the original revelation according to
the needs of each successive age. The eighteen
General Councils are one continuous action of the
same mind, preserving the identity of truth, and
defining it by a growing precision of expression.

In like manner, the theology of the Church consists
chiefly in an enunciation of revealed truths. Its
dialectical, or polemical, processes are not its primary
operations. S. John, who is called the Theologian,
may be taken as a type of the sacred science. The
heavens were opened to him, and the throne and the

H2

100 THE KELATION OF THE HOLY GHOST

heavenly court, the history and future of the Church
were revealed. What he saw he fixed in words.
What was visible in the heavens he transcribed upon
the page of the Apocalypse. It was a process of
apprehension and description, by which the structure
and action of the kingdom of God in heaven and
earth was delineated.

Such, in its primary operation, is the nature of
theology which defines and enunciates the divine
truths and facts of revelation, and presents them in
their manifold unity, symmetry, and relations, and
that in three distinct spheres or circles of truth : first,
the original Eevelation ; secondly, the definitions
framed of apostolical tradition, of pontiffs, and of
councils ; and thirdly, the judgments and dogmatic
facts, in which the Church speaks infallibly.

In all this the reason is as a disciple who intelli-
gently apprehends, rehearses, and defines the truths
which he has received.

IV. A fourth relation of reason to revelation is to .
defend it. And this may be in two ways, negatively
and positively.

By negatively I mean that the reason can demon-
strate the nullity of arguments brought against
revelation, either by showing their intrinsic in-
validity, or by the analogy of the facts of nature.

TO THE HUMAN EEASOX. 101

But in this process the reason does not assume to
demonstrate the truth of revealed doctrines, which
rest upon their own proper evidence. It is reason
against reason. Reason contending for revelation
against reason contending against it. All the while
revelation stands upon its own basis, that is the
natural and supernatural witness, or consciousness
and illumination of the Church. The argument
against objectors simply clears away what may be
called the criticism or rationalism of the human
reason opposing itself to the revelation of the Divine.

The positive defence of theology occupies itself
with demonstrating the possibility of revelation, its
fitness, its probability, the necessity of a revelation,
and the fact.

The first and simplest form of this defensive
operation of the reason is to be found in the ancient
Apologies, such as those of Justin Martyr, Tertullian,
Arnobius, Minueius Felix, in which the possibility,
probability, and fitness of revelation are assumed,
and the whole effort of the apologists is directed to
prove the fact, and that Christianity is that revela-
tion. But this is addressed not to those who are
within the Church, but to those who are without ;
that is, to Jews and Gentiles.

In these Apologies we find the simple enunciation

102 THE KELATION OF THE HOLY GHOST

of the doctrines of faith, but no system or method of
theological science.

It is remarkable how little trace of scientific
theology is to be found in the Oriental Church.
Exuberant as it was in expositions of Holy Scripture,
and in dogmatic treatises on the mysteries in contro-
versy during the period of the four first General
Councils, of which the Commentaries of Origen and
S. John Chrysostom, and the works of S. Athanasius,
S. Gregory of Nyssa, S. Gregory of Nazianzum,
S. Basil, and S. Cyril of Alexandria, are witness,
nevertheless there is hardly to be traced any at-
tempt at a theological method or complete scientific
expression of revelation. Dialectical, exact, and
positive as S. Augustine is, it cannot be said that
a scientific method of theology is to be found in
his works. Some theologians are of opinion, that
traces of such a scientific treatment are to be
found in the writings of Theophilus of Antioch,
Clement of Alexandria, S. Cyril of Jerusalem, Lac-
tantius, and others ; but in truth the first writer in
whom anything of scientific arrangement or com-
pleteness of method is to be found is S. John of
Damascus in the eighth century. And it may be
said that his work, c De Orthodoxa Fide,' is both the
first and the last to be found in the Oriental Church,

TO THE HUMAN" REASON. 103

so stationary and unreflective, it would seem, has the
Oriental mind become since its separation from the
centre of spiritual and intellectual activity, the Chair
of S. Peter. Since S. John of Damascus, I hardly
know what the Greek Church has produced, except a
few meagre Catenas of the Fathers upon certain
books of Holy Scripture, the works of Theophylact,
a body of miserable Erastian canon law, a few still
more meagre catechetical works, and many virulent
and schismatical attacks upon the Primacy of the
Holy See. It may be truly said that the history of
the human intellect in the last eighteen hundred
years is the history of Christianity, and the history
of Christianity is the history of the Catholic Church.
It is in the Catholic Church that the human intellect
has developed its activity and its maturity, both
within the sphere of revelation and beyond it.

It was not before the eleventh century that
theology assumed a scientific and systematic form.
Italy and France may claim the precedence, because
the two who led the way in this work were born in,
or reared by them ; but it is no little glory to England
that they were both Archbishops of Canterbury,
Lanfranc and his disciple S. Anselm. It was another
Archbishop of Canterbury who gave to the theo-
logical studies of England a scientific direction by

104 THE RELATION OF THE HOLY GHOST

introducing into the University of Oxford the study
of Aristotle ; which, strange to say, endures to this
day — I mean S. Edmund. After these came Hugh
and Eichard of S. Victor, Hildebert of Tours,
Eobert Pool, Otto of Frisingen, S. Bernard, and
others. It was at this period that the first explicit
collision took place between reason ministering to
revelation as its disciple, and reason dissecting it as
a critic ; that is, between S. Bernard and Abelard.

There may be said to be three epochs in the
science of theology.

S. Anselm is not untruly thought to be the first
who gave to theology the scientific impulse which
has stamped a new form and method on its treat-
ment. His two works, the ' Cur Deus Homo,' or
( Eatio Incarnationis,' and that on the Holy Trinity
called ' Fides quserens Intellectum DivinsB Essentiae
et SSmae Trinitatis,' may be said to mark the first
of the three epochs in theological science. The chief
axiom of S. Anselm's theological method may be
expressed in his own words • ' Sicut rectus ordo exigit
ut profunda Christianse fidei prius credamus quam ea
praBSumamus rations discutere, ita negligentia mihi
videtur, si postquam confirmati sutnus in fide, non
studemus quod credimus intelligere.' l

1 Cur Deus Homo, lib. i. c. 2.

TO THE HUMAN REASON. 105

The second epoch was constituted by the f Liber
Sententiarum ' of Peter Lombard, which formed the
text of the Schools for nearly two centuries. Alex-
ander of Hales, Albertus Magnus, S. Bonaventura,
S. Thomas, and many more commented on the Book
of the Sentences, and formed the School of the Sen-
tentiastse, who were fated to pass away before the
greater light of the third epoch.

The third epoch was made by S. Thomas. It is
indeed true that England may claim somewhat of
this glory. Before the Summa Theologica of S.
Thomas, Alexander of Hales had formed a Summa
Universae Theologia?, which would have inaugurated
a new period, had not the more perfect amplitude,
order, and unity of S. Thomas cast all others into
shade. From this time the Book of the Sentences
gave way to the Sum of Theology as the text of the
Schools, and the Sententiastae yielded to the Sum-
mista3. From this time onward two great streams of
scientific theology flow towards us, the one of Domi-
nican commentators on the Sum of their great
doctor, such as Caietan, Sylvius, the Sotos, and
others ; the other, which sprung later, of Jesuit com-
mentators, Suarez, Vasquez, De Lugo, and the like.

Since the Council of Trent, another mode of treat-
ing theology has arisen. The controversy with the

106 THE RELATION OF THE HOLY GHOST

pretended appeal to antiquity, threw the Catholic
theologian more and more upon the study of the
History of Dogma ; and theology assumed what is
called the positive method. Nevertheless, the Scho-
lastic method still held and holds to this day its
ascendency. And that because it represents the in-
tellectual process of the Church, elaborating, through
a period of many centuries, an exact conception and
expression of revealed truth. The Scholastic method
can never cease to be true, just as logic can never
cease to be true, because it is the intellectual order
of revealed truths in their mutual relations, harmony,
and unity. To depreciate it is to show that we do
not understand it. The critical and exegetical studies
which are tributary to it may be advanced and cor-
rected, but the form of the Scholastic theology has
its basis in the intrinsic nature and relations of the
truths of which it treats. All else is subordinate and
accidental.

V. The last relation of which I will speak is that
of transmitting theology by a scientific treatment and
tradition. The mind or intelligence of the Church
has had, as we have seen, many relations to the
revelation entrusted to it, namely, that of passive
reception, from which arises the consciousness of
supernatural knowledge ; — that of enunciation, which

TO THE HUMAN REASON. 107

presupposes apprehension or conception of the truths
received; — that of definition, or the precise verbal
expression, and the orderly digest of the doctrines of
faith ; — that of defence, by way of proof and evi-
dence ; — and, finally, by a scientific treatment and
tradition. I say scientific, because theology, though
not a science proprie dicta, may be truly and cor-
rectly so described.

The definition of Science, according to both philo-
sophers and theologians, is cthe habit of the mind
conversant with necessary truth,' that is, truth which
admits of demonstration and of the certainty which
excludes the possibility of its contradictory being
true. According to the Scholastic philosophy, Science
is defined as follows : —

Viewed subjectively, it is f The certain and evident
knowledge, of the ultimate reasons or principles of
truth, attained by reasoning.'

Viewed objectively r, it is 'The system of known
truths belonging to the same order, as a whole, and
depending upon one only principle.' !

This is founded on the definition of Aristotle. In
the sixth book of the Ethics, ch. 3, he says : ' From
this it is evident what Science is ; to speak accurately,

1 Sanseverino, Elementi di Filosofia Speculativa, vol. i. pp. 130, 131.
Napoli, 1862.

108 THE RELATION OF THE HOLY GHOST

and not to follow mere similitudes, for we all under-
stand that what we know cannot be otherwise than
we know it. For whatsoever may or may not be, as
a practical question, is not known to be or not to
be. For that which is known is necessary ; there-
fore eternal. For whatsoever is necessary is simply
eternal.'

Such also is the definition of S. Thomas, who says,
' Whatsoever truths are truly known, as by certain
knowledge (ut certa scientia), are known by resolution
into their first principles, which of themselves are im-
mediately present to the intellect ; and so all science is
constituted by a vision of the thing as present, so that
it is impossible that the same thing should be the object
both of faith and of science, because, that is, of the
obscurity of the principles of faith.' l Nevertheless,
he affirms that from principles accepted by faith,
truths may be proved to the faithful, as from prin-
ciples naturally known to others; and that, therefore,
theology is a science : but this, as Vasquez shows
from Caietan, is to be understood not simply, but re-
latively— non simpliciter, sed secwndum quid. The
opinion of Caietan, founded on S. Thomas, is, that
theology is to be understood in two ways — as it is in
itself, and as it is in us. The former is as it is in Grod

1 D. Thorn. De Veritate, qusest. xiv. art. 9.

TO THE HUMAN REASON. 109

and the blessed, which is properly science ; the latter,
as it is in us, as 'viatores,' in which state it is a
science subalternate, deriving its principles from the
science in (rod by faith, and therefore not to be called
properly a science. l The Thomists generally seem
to have held 'that theology in us, as "viatores," when
deduced from articles known by divine faith only, is
true and proper science, not only in itself, but as it
is in us; but, nevertheless, imperfect in its kind.'2
But the more common opinion among the Scholastic
theologians affirms that theology in us, ' viatores,' as
it is in us, is not true and proper science. Such is the
opinion also of Vasquez, and of many quoted by him.
The summary of the question is given by Gregory
of Valentia, who says : ' That theology is not science
is taught by Durandus, Ocham, Gabriel, and others,
whose opinions I hold to be the truest. The founda-
tion of all these is most certain, namely, that it is of
the essence of science, according to Aristotle, that the
assent elicited by it should be evident ; for he who
knows, must know that the thing cannot be other-
wise than he knows it to be. But the habit of theo-
logy does not elicit such an assent. For theological
assent must be resolved into two, or at least one

1 Vasquez, vol. i. pp. 10, 11 ; Caiet. in S. Thorn. Sum. Theol. Pars I.
qusest. i. art. 2. 2 Ibid. p. 11.

110 THE RELATION OF THE HOLY GHOST

proposition resting on faith, which cannot be evident.

Therefore, theological assent is not evident

But- this does not detract from the dignity of theo-
logy. For though it be not a proper science, it is a
habit absolutely more perfect than any science.' 1

Gregory of Valentia goes on to say, 'Let theology,
then, be neither science in itself — as the philosophers
describe it — nor properly a science subalternated to
the science of Grod and of the blessed, but only im-
proprie, by reason of a certain similitude which it
bears to sciences which are properly subalternated to
higher sciences, because it proceeds from the asser-
tions of faith, or from principles which are known by
the knowledge and science of God and of the blessed.
Yet nevertheless by the best of rights it may be called
a science, because, absolutely, it is a habit more per-
fect than any science described by philosophers.' 2

Gregory of Valentia proceeds to show that theo-
logy is more perfect than science properly so called.
He does so by affirming that it is wisdom. This he
proves by showing that it has the ' three conditions
of wisdom. First, it treats of the highest and uni-
versal truths. Secondly, it is so called in Scripture.
Thirdly, it may be proved to be so by the authority

1 Greg, de Val. disp. i. qusest. i. punct. 3.

2 Ibid, punct. 3.

TO THE HUMAN KEASOK 111

of Aristotle; because the five conditions required by
him in wisdom, and found by him in metaphysics —
the highest wisdom in his esteem — are fulfilled in an
eminent degree by theology.' First, it deals with
universals. Second, with things the most removed
from sense. Third, it is a most certain habit of the
intellect, proceeding from the most certain causes.
Fourth, it is self- caused, and not caused by any other
science. Fifth, it is directed by no other science,
but directs itself and all other sciences.1

( Theology, then,' as Vasquez says, f does not mean
any kind of knowledge of God, for so faith also
might be called theology; nor does it mean the
knowledge by which we know how to explain and to
defend that which is delivered in Scripture : but by
theology is understood a science by which, from prin-
ciples revealed in Scripture, or by the authority of
councils, or confirmed and believed by the tradition
of the Church, we infer other truths and conclusions
by evident consequence.' 2

Following the principles here laid down, theology
may be called a science. First, because it is a science,
if not as to its principles, at least as to its form,
method, process, development, and transmission. And

1 Greg, de Valent. disp. i. qusest. i. punct. 4.

2 Vasq. in S. Thorn, disp. iv. art. 2.

112 THE KELATION OF THE HOLY GHOST

because, if its principles are not evident, they are, in
all the higher regions of it, infallibly certain; and
because many of them are the necessary, eternal, and
incorruptible truths which, according to Aristotle,
generate science.

Kevelation, then, contemplated and transmitted in
exactness and method, may be called a science and
the queen of sciences, the chief of the hierarchy of
truth ; and it enters and takes the first place in the
intellectual system and tradition of the world. It
possesses all the qualities and conditions of science
so far as its subject-matter admits ; namely, certainty
as against doubt, definiteness as against vagueness,
harmony as against discordance, unity as against
incoherence, progress as against dissolution and
stagnation.

A knowledge and belief of the existence of Grod
has never been extinguished in the reason of man-
kind. The polytheisms and idolatries which sur-
rounded it were corruptions of a central and domi-
nant truth which, although obscured, was never lost.
And the tradition of this truth was identified with
the higher and purer operations of the natural
reason, which have been called the intellectual
system of the world. The mass of mankind, how-
soever debased, were always theists. Atheists, as

TO THE HUMAN SEASON. 113

I have said, were anomalies and exceptions. The
theism of the primeval revelation formed the intel-
lectual system of the heathen world. The theism of
the patriarchal revelation formed the intellectual
system of the Hebrew race. The theism revealed in
the incarnation of God has formed the intellectual
system of the Christian world. ( Sapientia sedificavit
sibi domum.' The science or knowledge of God has
built for itself a tabernacle in the intellect of man-
kind, inhabits it, and abides in it.

The intellectual science of the world finds its per-
fection in the scientific expression of the theology of
faith. But from first to last the reason of man is
the disciple, not the critic, of the revelation of God :
and the highest science of the human intellect is
that which, taking its preamble from the light of
nature, begins in faith ; and receiving its axioms
from faith, expands by the procession of truth from
truth.

From what has been said many conclusions follow,
which can only be stated now by way of propositions.
To discuss them would need many chapters. It is
evident —

1. First, that the highest and most perfect operation
of the reason in respect to revelation presupposes the
reception of revelation by faith, of which the whole

I

114 THE KELATIOX OP THE HOLY GHOST

structure of scientific theology, and the contempla-
tion of truth by the intellect illuminated by faith,
are both example and proof.

2. Secondly, that the highest discursive powers of
the reason are developed by revelation, which elevates
it from the contemplation of the first principles and
axioms of truth in the natural order to a higher and
wider sphere, unattainable by the reason without
faith.

3. Thirdly, that reason is not the source nor the
measure of supernatural truth ; nor the test of its
intrinsic credibility.1 This principle has been lately
affirmed by Pius IX. in the recent Brief to the Arch-
bishop of Munich.

4. Fourthly, that the Church alone, by Divine illu-

1 In the Brief of Pius IX. to the Archbishop of Munich the con-
trary to this is expressly condemned. < Hinc dubitare nolumus, quin
ipsius conventus viri commemoratam veritatem noscentes ac profit entes
uno eodemque tempore plane rejicere ac reprobare voluerint recentem
illam ac prseposteram philosophandi rationem, quse etiamsi divinam
revelationem veluti historicum factum admittat, tamen ineffabiles
veritates ab ipsa divina revelatione propositas humanae rationis
investigationibus supponit, perinde ac si illse yeritates rationi sub-
jectse essent, vel ratio suis viribus et principiis posset consequi intel-
ligentiam et scientiam omnium supernarum sanctissimse fidei nostrse
veritatum, et mysteriorum, quae ita supra humanam rationem sunt,
ut hsec nunquam effici possit idonea ad ilia suis yiribus, et ex natura-
libus suis principiis intelligenda, aut demonstranda.' — Litt. Pii PP.
IX. ad Archiep. Monac. Dec. 21, 1863.

TO THE HUMAN EEASOX. 115

mination and assistance, knows, teaches, and autho-
ritatively imposes belief in matters of revealed truth.

5. Fifthly, that theological science, or the operation
of reason and criticism upon revealed truth, does not
generate faith ; but that faith, through the operations
of the illuminated reason, acting as a disciple and
not as a critic, generates theological science.

6. Sixthly, that if theology in its highest form
may not be properly called science, by reason of the
obscurity of its principles ; much less may historical
and biblical criticism be elevated to the character of
science.

7. Seventhly, that to erect historical and biblical
criticism, or theology founded on it, into a science
which is to form the public opinion of the Church, to
control the hierarchy, and to conform to itself even
the judgment of the Holy See, is to invert the whole
order of the Divine procedure which has committed
the custody and enunciation of revealed truth to the
Church, in its office of witness, judge, and teacher.

8. Eighthly, that the Church, acting judicially and
magisterially, is the creator of theological science,
and controls it by its decisions, which are infallible.

9. Ninthly, that the converse of this would subor-
dinate the Ecclesia docens to the Ecclesia discens.

10. Tenthly, that this subordination of the objective

I 2

116 THE KELATION OF THE HOLY GHOST

faith and science of the Ecclesia docens to the sub-
jective faith and science of its individual members
is of the nature of Gnosticism, Illuminism, and of
Kationalism.

11. Eleventhly, that in the ultimate analysis, this
procedure would constitute the critical science of the
natural reason as the coordinate test of revealed
truth by the side of the supernatural discernment of
the Church.

Though I cannot enter upon any of these pro-
positions now, I am unwilling to pass over a passage
of remarkable beauty bearing on this principle in
the works of S. Francis of Sales.

6 In a general council, the controverted points of
doctrine are first proposed, and theological arguments
are employed to discover the truth. These matters
having been discussed, the bishops, and particularly
the Pope who is their head, conclude and decree
what is to be believed; and as soon as they have
pronounced, all acquiesce fully in their decision.
We must observe, that this submission is not founded
on the reasons which have been alleged in the pre-
ceding argument, but on the authority of the Holy
Ghost, who, presiding invisibly at the council, has
concluded, determined, and decreed by the mouth of
His ministers, whom He has established pastors of

TO THE HUMAN ' REASOX. 117

the Church. The arguments and discussions are
carried on in the porch ; but the decision and acqui-
escence, by which they are terminated, take place
in the sanctuary, where the Holy Spirit specially
resides, animating the body of the Church, and
speaking by the mouth of the bishops, according to
the promise of the Son of Grod.' l

12. Twelfthly, that if coordinate, unless submis-
sive, the critical reason makes itself superior.

13. Thirteenthly, that the superior test is ulti-
mately the sole test of truth, which would be thereby
placed in what is called the scientific reason, that is
to say of individuals.

14. Fourteenthly, that the scientific reason would
be thereby constituted as the ultimate measure and
source of truth, which is pure Rationalism, of which
the method laid down in the work called 'Essays
and Reviews ' is the most recent example among us.

I conclude, then, as I began, that the reason is the
disciple, not the critic, of revelation ; and that the
relation of docility to divine light and to a divine
guide is not only consistent with the elevation and
development of the human intellect, but the true
and only condition of its highest powers and of its
scientific perfection. And of this the intellectual

1 S. Francis of Sales, Treatise on the Love of G-od, b. ii. c. xiv.

118 THE KELATION'OF THE HOLY GHOST

history and state of Christendom is evidence. I
cannot better express my meaning than by words
used on the same subject on another occasion : —

6 In a word, it is not science which generates
faith, but faith which generates science by the aid
of the reason illuminated by revelation. In what
I have hitherto said, I have assumed one truth
as undeniable and axiomatic, namely, that God
has revealed Himself; that he has committed this
revelation to His Church ; and that He preserves
both His revelation and His Church in all ages by
His own presence and assistance from all error in
faith and morals. Now, inasmuch as certain primary
truths — which may be naturally known of God and
the soul, and of the relations of the soul with
God, and of man with man ; that is, certain truths
discoverable also in the order of nature by reason or
by philosophy — are taken up into and incorporated
with the revelation of God, the Church, therefore,
possesses the first principles of rational philosophy
and of natural ethics, both for individuals and for
society. And, inasmuch as these principles are the
great regulating truths of philosophy and natural
morality, including natural politics, the Church has
' a voice, a testimony, and a jurisdiction within these
provinces of natural knowledge. I do not affirm the

TO THE HUMAN REASON. 119

Church to be a philosophical authority, but I may
affirm it to be a witness in philosophy. Much more
when we come to treat of Christian philosophy or the
TheodicaBa, or Christian morals and Christian politics ;
for these are no more than the truths of nature
grafted upon the stock of revelation, and elevated
to a supernatural perfection. To exclude the discern-
ment and voice of the Church from philosophy and
politics, is to degrade both by reducing them to the
natural order. First, it pollards them ; and next,
it deprives them of the corroboration of a higher
evidence. Against this the whole array of Catholic
theologians and philosophers has always contended.
They have maintained that the tradition of theological
and ethical knowledge is divinely preserved, and has
a unity in itself; that there is a true traditive philo-
sophy running down in the same channel with the
divine tradition of faith, recognised by faith, known
by the light of nature, and guarded by the circle of
supernatural truths by which faith has surrounded
it. In saying this, I am not extending the infalli-
bility of the Church to philosophical or political
questions apart from their contact with revelation ;
but affirming only that the radical truths of the
natural order have become rooted in the substance of
faith, and are guaranteed to us by the witness and

120 THE RELATION OF THE HOLY GHOST

custody of the Church. So likewise, as the laws of
Christian civilisation are the laws of natural morality
elevated by the Christian law, which is expounded
and applied by the Church, there is a tradition both
of private and public ethics — or, in other words, of
morality and jurisprudence — which forms the basis of
all personal duty, and of all political justice. In
this, again, the Church has a discernment, and there-
fore a voice. A distribution of labour in the culti-
vation of all provinces of truth is prudent and
intelligible. A division of authority and an exclusion
of the Church from science is not only a dismem-
berment of the kingdom of truth, but a forcible
rending of certain truths from their highest evidence.
Witness the treatment of the question whether the
existence of God can be proved and whether God
can be known by natural reason in the hands of
those who turn their backs upon the tradition of evi-
dence in the universal Church. Unless revelation be
an illusion, the voice of the Church must be heard in
these higher provinces of human knowledge. " New-
ton," as Dr. Newman says, " cannot dispense with
the metaphysician, nor the metaphysician with us."
Into cosmogony the Church must enter by the doc-
trine of creation ; into natural theology, by the
doctrine of the existence and perfections of God;

TO THE HUMAN REASON. 121

into ethics, by the doctrine of the cardinal virtues ;
into politics, by the indissolubility of marriage, the
root of human society, as divorce is its dissolution.
And by this interpenetration and interweaving of its
teaching the Church binds all sciences to itself.
They meet in it as in their proper centre. As the
sovereign power which runs into all provinces unites
them in one empire, so the voice and witness of the
Church unites and binds all sciences in one.

( It is the parcelling and morselling out of science,
and this disintegration of the tradition of truth,
which has reduced the intellectual culture of England
to its present fragmentary and contentious state.
Not only errors are generated, but truths are set in
opposition ; science and revelation are supposed to
be at variance, and revelation to be the weaker side
of human knowledge.

'The Church has an infallible knowledge of the
original revelation. Its definitions of Divine Faith
fall within this limit; but its infallible judgments
reach beyond it. The Church possesses a knowledge
of truth which belongs also to the natural order.
The existence of God — His power, goodness, and
perfections — the moral law written in the conscience
— are truths of the natural order which are declared
also by revelation, and recorded in Holy Scripture.

122 THE KELATIOIST OF THE HOLY GHOST

These truths the Church knows by a twofold light —
by the supernatural light of revelation, and by the
natural light which all men possess. In the Church
this natural light is concentrated as in a focus. The
great endowment of common sense — that is, the
communis sensus generis humani, the maximum of
light and evidence for certain truths of the natural
order — resides eminently in the collective intelligence
of the Church ; that is to say, in the intelligence of
the faithful, which is the seat of its passive infal-
libility, and in the intelligence of the pastors, or the
Magisterium Ecclesice, which is the organ of its
active infallibility. That two and two make four, is
not more evident to the Catholic Church than to the
rest of mankind, to S. Thomas or S. Bonaventura,
than to Spinosa and Comte. But that Grod exists,
and that man is responsible, because free, are moral
truths, and for the perception of moral truths, even
of the natural order, a moral discernment is needed ;
and the moral discernment of the Church, even of
natural truths, is, I maintain, incomparably higher
than the moral discernment of the mass of mankind,
by virtue of its elevation to greater purity and con-
formity to the laws of nature itself.

* The highest object of human science is Grod ; and
theology, properly so called, is the science of His

TO THE HUMAN EEASOX. 123

nature and perfections, the radiance which surrounds
" the Father of lights, in whom is no change, neither
shadow of vicissitude." Springing from this central
science flow the sciences of the works of Grod, in
nature and in grace ; and under the former fall not
only the physical sciences, but those which relate
to man and action — as morals, politics, and history.
Now, the revelation Grod has given us rests for its
centre upon God Himself, but in its course describes
a circumference within which many truths of the
natural order relating both to the world and to man
are included. These the Church knows, not only by
natural light, but by Divine revelation, ajid declares
by Divine assistance. But these primary truths of
the natural order are axioms and principles of the
sciences within which they properly fall ; and these
truths of philosophy belong also to the domain of
faith. The same truths are the object of faith and
of science ; they are the links which couple these
sciences to revelation. How, then, can these sciences
be separated from their relation to revealed truth
without a false procedure ? No Catholic could so
separate them, for these truths enter within the
dogma of faith. No Christian who believes in Holy
Scripture could do so, for they are included in Holy
Writ. No mere philosopher could do so, for thereby

124 THE RELATION OF THE HOLY GHOST

he would discard and perhaps place himself in oppo-
sition and discord with the maximum of evidence
which is attainable on these primary verities, and
therefore with the common sense not only of Chris-
tendom, but of mankind. In this I am not advocat-
ing a mixture or confusion of religion and philosophy,
— which, as Lord Bacon says in his work " De Aug-
mentis Scientiarum," will undoubtedly make an
heretical religion, and an imaginary and fabulous phi-
losophy,— but affirming that certain primary truths
of both physical and ethical philosophy are delivered
to us by revelation, and that we cannot neglect them
as our starting-points in such sciences without a false
procedure and a palpable forfeiture of truth. Such
verities are, for instance, the existence of God, the
creation of the world, the freedom of the will, the
moral office of the conscience, and the like. Lord
Bacon says again, (i There may be veins and lines,
but not sections or separations," in the great con-
tinent of Truth. All truths alike are susceptible of
scientific method, and all of a religious treatment.
The father of modern philosophy, as men of our day
call him, so severe and imperious in maintaining the
distinct province and process of science, is not the
less peremptory and absolute as to the unity of all

TO THE HUMAN REASON. 125

truth and the vital relation of all true science to the
Divine philosophy of revelation.'

We are as little dazzled by the intellectual develop-
ment of the Anticatholic science as by the pretensions
of modern democracy. We see both going to pieces
before our eyes. And ex parte intellectus et ex parte
voluntatis we submit ourselves to the Church of
God, the mother and mistress of Christian science
and Christian society, as our only guide and only
redemption from the aberrations which spring from
the reason, and the confusions which spring from the
will of man.

126 THE KELATION OF THE HOLY GHOST

CHAPTER III.

THE RELATION OF THE HOLY GHOST TO THE LETTER
OF SCRIPTURE.

THE two divine truths which reign, and will reign
for ever over the whole kingdom of faith and of
theology, are the infallibility of the Church, and
the inspiration of the Scripture ; or, in other words,
the relation of the Holy Spirit of God to the Word
of Grod written and unwritten.

These two divine truths, when contemplated as
doctrines — or rather these two divine facts, when con-
templated in the supernatural order of grace — have
had, like other dogmas, -their successive periods of
simple affirmation and simple belief — incipient con-
troversy and partial analysis — and will probably have
their formal contradiction, their last analysis, and
their final scientific definition.

The history of the infallibility of the Church and
of the inspiration of Holy Scripture will then be
written like as the history of the Immaculate Concep-

TO THE LETTER OF SCRIPTUKE. 127

tion, which has now been closed by the dogmatic Bull
of Pius IX.

It is far from my thoughts to pretend to give here
the history of so great and delicate a doctrine as
Inspiration, but it may not be unseasonable to trace
a slight outline of a subject which has now fixed
upon itself an anxious attention in our country
at this time. The Protestant Keforrnation staked
its existence upon the Bible; and as Protestants have
extensively denied or undermined its inspiration, no
other subject can be so vital to their religion, or more
opportune for us.

The Church of England has lately been thrown
into much excitement, and public opinion has been
not a little scandalised, by the appearance of works
denying in great part the inspiration of Holy Scrip-
ture. And yet there is nothing new in the rise of
such errors. Error has its periodic times. What is
passing now, has returned in every century, almost
in every generation. It is not new to the Catholic
Church to have to combat with the depravers of
Holy Writ ; for there has been a line and succession
of gainsayers who have denied the Divine veracity
and authenticity, either in whole or in part, of the
written Word of God. Even in the lifetime of S.
John, the Cerinthians rejected all the New Testa-

128 THE RELATION" OF THE HOLY GHOST

ment except the Grospel of S. Matthew and the Book
of Acts. In the second century, the Carpocratians re-
jected the whole of the Old Testament ; Marcion and
Cerdon denounced it as the fabrication of an evil
deity, and acknowledged only the Grospel of S. Luke
and the Epistles to Timothy and Titus. In the third
century the Archontici rejected the Old Testament;
the Apellitae, the Severiani, and the Eucharitae re-
jected most of the Old Testament and of the New.
In the fourth, the Alogi, the Gnostics, and the
Manichseans rejected the greater part both of the
Jewish and of the Christian Scriptures. Faustus
the Manichsean, and others, against whom S. Ambrose
and S. Augustine wrote in the fourth and fifth cen-
turies, accused the Old Testament of immorality,
contradiction, and intrinsic incredibility, as others
have done since. The Apocryphi received only the
Prophets and Apostles. In the eighth century, the
Albanenses, Bajolenses, Concordenses — names known
only to students — repeated the errors of Marcion.
Herman Eissuich, in the fifteenth century, rejected
the whole of Scripture as imperfect and useless : David
Georgius revived this impiety in the sixteenth cen-
century. Luther and his followers rejected the
Epistle of S. James, the Hebrews, the third of S.
John, the second of S. Peter, and the Apocalypse.

TO THE LETTER OF SCRIPTURE. 129

The Libertini held all the Scriptures to be fables.
The Ambrosians, claiming for themselves divine re-
velations, despised both the Old Testament and the
New. This brings us to the seventeenth century, in
which modern infidelity began to appear, and the
Eationalistic criticism to arise. In the eighteenth
and the present century there is no book of the Old
or New Testament which has not been rejected by
some among the Rationalistic or Neologian critics
of Grermany. The author to whom the modern
errors on the subject of Inspiration may be ascribed
is Spinoza. He first reduced to a complete state-
ment all the objections which can be brought against
it. He was the father of the sceptical criticism
which in the seventeenth century inundated Holland
and Grermany, and found its way over into England.
It is a remarkable fact that Schleiermacher, whose
writings have extensively propagated the Rationalistic
movement both in Grermany and in England, sacrificed
a lock of his hair as a token of pious veneration on
the grave of Spinoza.1 After Spinoza, Le Clerc, in
1685, published his letters entitled 'Sentimens de
quelques Theologiens de Hollande,' which excited
a great sensation, especially in England. They were
a mere reflection of Spinoza.

1 Lee on Inspiration, App. C. p. 450.
K

130 THE KELATION OF THE HOLY GHOST

It is, therefore, no new thing in the history of the
Church, nor, indeed, in the history of England since
the Eeformation. From the Deistical writers down
to Thomas Paine, there has never wanted a succession
of critics and objectors who have assailed the extrin-
sic or intrinsic authority of Holy Scripture.

So far it is no new thing. But in one aspect, in-
deed, it is altogether new. It is new to find this
form of scepticism put forth by writers of eminence
for dignity and personal excellence, and mental cul-
tivation, in the Church of England ; by men, too, who
still profess not only a faith in Christianity, but
fidelity to the Anglican Church. Hitherto these
forms of sceptical unbelief have worked outside
the Church of England, and in hostility against
it. Now they are within, and professing to be of it
and to serve it. Unpalatable as the truth may be,
it is certain that a Eationalistic school imported from
Germany has established itself within the Church of
England ; that its writers are highly respectable and
cultivated men, and that though they may be few,
yet the influence of their opinions is already widely
spread, and that a very general sympathy with them
already extends itself among the laity of the Angli-
can Church. This is certainly a phenomenon alto-
gether new.

TO THE LETTER OF SCRIPTURE. 131

Before entering upon the subject of this chapter,
it would seem, therefore, to be seasonable to examine
briefly the present state of the subject of Inspiration
in the Church of England, and contrast with it the
teaching of the Catholic Church upon this point.

And first, as to the doctrine of the Church of Eng-
land on Inspiration, it is to be remembered that
though the Canon of Scripture was altered by the
Anglican Eeforrnation, the subject of Inspiration was
hardly discussed. The traditional teaching of the
Catholic Theology, with its various opinions, were
therefore passively retained. The earlier writers,
such as Hooker, repeat the traditional formulas re-
specting the inspiration and veracity of Holy Scrip-
ture. Hooker's words are, cHe (that is, Grod) so
employed them (the Prophets) in this heavenly work,
that they neither spake nor wrote a word of their
own, but uttered syllable by syllable as the Spirit
put it into their mouths.' l Such was more or less
the tone of the chief Anglican writers for a century
after the Eeforrnation.

Perhaps the best example of the Anglican teaching
on the subject will be found in Whitby's general
Preface to his < Paraphrase of the Grospels.' His
opinion is as follows. He begins by adopting the

1 Works, vol. iii. p. 62. Ed. Keble.
K 2

132 THE RELATION OF THE HOLY GHOST

distinction of the Jewish Church between the e Pro-
phets' and the 6 Chetubin,' or holy writers, and there-
fore between the ' inspiration of suggestion ' and the
6 inspiration of direction.'
He then lays down —

1. First, that where there was no antecedent know-
ledge of the matter to be written, an inspiration of
suggestion was vouchsafed to the Apostles ; but that
where such knowledge did antecedently exist, there
was only an inspiration exciting them to write such
matters, and directing them in the writing so as to
preclude all error.

2. Secondly, that in writing those things which were
not antecedently known to them, either by natural
reason including education, or previous revelation —
e. g. the Incarnation, the vocation of the Grentiles, the
apostacy of the latter times, the prophecies of the
Apocalypse, — they had an immediate suggestion of
the Holy Spirit.

3. Thirdly, that in all other matters they were
directed so as to preclude error, and to confirm the
truth whether by illumination in the meaning of the
previous revelation, or by reasoning.

4. Fourthly, that in the historical parts of the New
Testament they were directed in all that is necessary
to the truth of the facts related, but not as to the

TO THE LETTER OF SCRIPTURE. 133

order or accessories of such events, unless these things
affected the truth of the facts.

5. Fifthly, that in relating the words or discourses
of our Lord and of others, they were directed so as
to preclude all error as to the substance, but not so
as to reproduce the words.

6. Lastly, that the inspiration or divine assistance
of the sacred writers was such as ( will assure us of
the truth of what they write, whether by inspiration
of suggestion, or direction only ; but not such as
would imply that their very words were dictated, or
their phrases suggested to them, by the Holy Ghost.' l

In Bishop Burnet may be seen a somewhat less
explicit tone. He says, ' The laying down a scheme
that asserts an immediate inspiration, which goes to
the style, and to every tittle, and that denies any
error to have crept into any of the copies, as it
seems on the one hand to raise the honour of Scrip-
ture very highly, so it lies open on the other hand
to great difficulties, which seem insuperable on that
hypothesis.' 2

Such was the current teaching of the most respect-
able class of Anglican divines, men of true learning

1 Whitby's Paraphrase, Gen. Pref. p. 5-7. Ed. London, 1844.

2 Burnet, Exposition of the Thirty-nine Articles, p. 117. Ed.
Oxford.

134 THE RELATION OF THE HOLY GHOST

and of sound judgment, in the best century of the
Church of England. But I need quote no more.
Let us now examine one or two of the modern
opinions on the same subject.

A member of the University of Oxford writes as
follows : — ' The Bible is none other than the voice of
Him that sitteth upon the throne. Every book of it,
every chapter of it, every verse of it, every word of
it, every syllable of it, every letter of it, is the direct
utterance of the Most High.' l A member of Trinity
College, Dublin, writes as follows : — ' The opinion
that the subject-matter alone of the Bible proceeded
from the Holy Spirit, while its language was left to
the unaided choice of the various writers, amounts to
that fantastic notion which is the grand fallacy of
many theories of Inspiration ; namely, that two dif-
ferent spiritual agencies were in operation, one of
which produced the phraseology in its outward form,
while the other created within the soul the concep-
tions and thoughts of which such phraseology was
the expression. The Holy Spirit, on the contrary,
as the productive principle, embraces the entire
activity of those whom He inspires, rendering their
language the Word of God. The entire substance

1 Burgon, Inspiration and Interpretation of Holy Scripture, p. 89,
quoted by Dr. Colenso, part i. p. 6.

TO THE LETTER OF SCRIPTURE. 135

and form of Scripture, whether resulting from
revelation or natural knowledge, are thus blended
together into one harmonious whole.' l Once more.
Dr. Arnold writes as follows: — cAn inspired work is
supposed to mean a work to which Grod has com-
municated His own perfections ; so that the slightest
error or defect of any kind in it is inconceivable, and
that which is other than perfect in all points cannot
be inspired. This is the unwarrantable interpretation
of the word Inspiration. . . . Surely many of our words
and many of our actions are spoken and done by the
inspiration of God's Spirit. . . . Yet does the Holy
Spirit so inspire us as to communicate to us His own
perfections ? Are our best works or words utterly free
from error or from sin?'2 Mr. Jowett, in his well-
known Essay on the 'Interpretation of Scripture,' after
reciting the commonly-received theories of Inspira-
tion, proceeds as follows : — c Nor for any of the higher
or supernatural views of Inspiration is there any foun-
dation in the Gospels or Epistles. There is no appear-
ance in their writings that the Evangelists or Apostles
had any inward gift, or were subject to any power
external to them different from that of preaching or

1 Lee on the Inspiration of Holy Scripture, pp. 32, 33.

2 Arnold's Sermons, quoted by Stanley, The Bible, its Form, and
its Substance, Preface, vii. viii. ix.

136 THE KELATION OF THE HOLY GHOST

teaching which they daily exercised; nor do they
anywhere lead us to suppose that they were free
from error or infirmity. . . . The nature of Inspira-
tion can only be known from the examination of
Scripture. There is no other source to which we can
turn for information ; and we have no right to assume
some imaginary doctrine of Inspiration like the in-
fallibility of the Eoman Catholic Church. To the
question What is Inspiration? the first answer
therefore is, That idea of Scripture which we gather
from the knowledge of it.' l Dr. Williams says, ' In
the Bible, as an expression of devout reason, and
therefore to be read with reason in freedom, he
[Bunsen] finds a record of the spiritual giants whose
experience generated the religious atmosphere we
breathe.'

I do not undertake to do more than recite these
opinions of clergymen of the Church of England.
It is not for us to say what is the authoritative doc-
trine of that body ; but it has been recently declared
by the highest Ecclesiastical tribunal, that the views
of Inspiration last given are not inconsistent with
the Anglican formularies. Dr. Lushington expressed
himself as follows :— f As to the liberty of the Anglican
clergy to examine and determine the text of Scrip-
1 Essays and Reviews, pp. 345, 347.

TO THE LETTER OF SCRIPTURE. 137

ture, I exceedingly . . . doubt if this liberty can be
extended beyond the limits I have mentioned,
namely, certain verses or parts of Scripture. I think
it could not be permitted to a clergyman to reject
the whole of one of the books of Scripture.' l

It is evident from the above quotations that the
theory of Inspiration among many prominent men in
the Anglican Church has been moving in the direc-
tion of the Grerman Neology.

Let us now turn to the Catholic doctrine. The
Catholic Church has expressed itself authoritatively
on the subject of Holy Scripture and its Divine
character in the following points : —

1. That the writings of the Prophets and Apostles
are Holy Scripture ; or in other words, that certain
sacred books exist in its custody in which the
'veritas et disciplina' of Christ is partly contained;
' perspiciens hanc veritatem et disciplinam contineri
in libris scriptis et sine scripto traditionibus.' 2

2. That Grod is the Author of these sacred books.
It declares both the books and the traditions to be
given to the Church, 'Spiritu Sancto dictante,' by
Grod Himself, and that He is the Author of all such
books and traditions, both of the Old and of the

1 Judgment— Bishop of Salisbury versus Williams, p. 16.

2 Condi. Trid. sess. iv.

138 THE RELATION OF THE HOLY GHOST

New Testament: 'omnes libros tamVeteris quam Novi
Testament! quum utriusque unus Deus sit auctor.' l

3. That the sacred books are so many in number,
and are such by name; that is, the catalogue or
canon of the Old and New Testament. The canon
declared by the Council of Trent is that of the
Council of Florence in the fourteenth century, of
Constantinople in the sixth, of Carthage in the
fourth, and of the Pontifical declarations of S.
Innocent and S. Grelasius.

4. That these books in their integrity, and with
all their parts ( libros integros cum omnibus suis
partibus,' are to be held as sacred and canonical;
that is, to be inspired, and to have Grod for their
Author, which excludes the supposition that any
part of such books is merely of human authorship,
and therefore that falsehood or error can be found
in them. This declaration, though made explicitly
of the Latin version called the Vulgate, applies a
fortiori to the Holy Scriptures objective sumptse. It
is made also under anathema.

5. That the Latin version called the Vulgate is
authentic, ' pro authentica habeatur.' 2

These five points are, I believe, all that the
Catholic Church has authoritatively declared. To

1 Condi. Trid. sess. iv. 2 Ibid.

TO THE LETTER OF SCRIPTURE. 139

these every Catholic yields assent. But beyond
these nothing is of obligation. And whatsoever I
may add belongs to the region, not of faith, but of
theology, not of the Councils and Pontiffs, but of
the Schools.

And first we will begin with the period of simple
faith.

The Catholic Church, in inheriting the canon of
the Hebrew and of the Hellenistic books from the
synagogue, inherited with them the belief of inspira-
tion current among the Jews, by whom the opera-
tions of the Divine Spirit were believed to extend
to the whole substance and form, the sense and the
letter, of Holy Scripture.

Such was evidently the belief of the early Christian
writers. The writings of the Fathers both of the
East and West show that they extended the in-
spiration of the Holy Grhost to the whole of Scrip-
ture, both to its substance and to its form ; so that
it is altogether pervaded by the mind, voice, and
authority of Grod.

For instance, S. Irenaeus says, 'The Scriptures
are perfect, being dictated by the Word of Grod and
by His Spirit.' ]

1 Contra Hcer. lib. ii. c. 47.

140 THE RELATION OF THE HOLY GHOST

S. Macarius says, ( Grod the King sent the Holy
Scriptures as His epistles to men.' l

S. John Chrysostom says, f What things the Scrip-
tures promulgate, the Lord promulgated.' 2 Again,
6 All that is in Scripture we must thoroughly ex-
amine ; for all are dictated by the Holy Grhost, and
nothing is written in them in vain.' 3 Again, ( The
mouth of the Prophet is the mouth of Grod.' 4 Again,
6 The Divine Scripture declares nothing vaguely or
without intention, but every syllable and every point
has some mystery hidden in it.' 5 Not an iota, not
a point, in Scripture is there in vain.6 Again,
6 Nothing in the Divine Scriptures is superfluous, for
they are dictated by the Holy Grhost.' These might
be extended to any length. S. Basil says, 'Let
therefore the Scriptures, which are inspired of God,
decide for us.'7 S. Grregory of Nazianzum says, f But
we who extend the diligence (i. e. the operation) of
the Spirit even to every, the least point and line (of
the Scriptures) will never grant, for it is not right
we should, that even the least actions by them com-
memorated were written without intention.'8 S.

1 Horn. XXXIX. p. 476. 2 Horn. De Lazaro, torn. i. p. 755.

3 Horn. XXXVI. in 8. Joan. * Horn. XIX. in Acta App.
5 Horn. XVIII. in Genesim. 6 Horn. XXI. et XLIL in Gen.

7 Epist. ad Eustathium.

8 Oratio Secunda, sect. cv. torn. i. p. 60.

TO THE LETTER OF SCRIPTURE. 141

Gregory Nyssen says, * Whatever the Sacred Scrip-
tures declare are the utterances of the Holy Ghost.
Therefore, the holy Prophets filled by God are in-
spired by the power of the Holy Ghost, and the
whole of Scripture is therefore said to be divinely
inspired.' l I will only add one more. S. John
Damascene says, 6 The Law, Prophets, Evangelists
and Apostles, Pastors and Doctors, spoke by the Holy
Ghost ; so that the whole Scripture inspired by God
without doubt is useful.' 2

For the Latin Fathers, passages might be indefi-
nitely multiplied. The following will suffice. S.
Augustine says of the Scripture, ' In it God Himself
speaks.'3 * Holy Scripture is the handwriting of
God,' 4 * the adorable style and pen of the Spirit of
God.'5 'The faith wavers if the authority of the
Divine Scriptures is shaken.' 6 ' They are labouring
to destroy the authority of the Holy Scripture, who
ascribe to it any falsehood.' 7 e In Scripture there
is no place for either emendation or doubt.' 8

1 Orat. VI. cont. Eunom. torn. ii. p. 605.

2 De Fide Orthod. lib. iv. c. 17.

S. Aug. Confess, lib. xiii. cap. 44, torn. i. p. 241.
S. Aug. Enarrat. in Ps. cxliv. cap. 17, torn. iv. p. 1620.
S. Aug. Confess, lib. vii. cap. 27, torn. i. p. 143.
S. Aug. De Doct. Christ, lib. i. cap. 41, torn. iii. p. 18.
S. Aug. De Sanct. Virg. cap. 17, torn. vi. p. 348.
8 S. Aug. contr. Faust, lib. xi. capp. iv. and v. torn. viii. pp. 221, 222.

142 THE RELATION OF THE HOLY GHOST

S. Gregory the Great says, ' The Author of the
book is the Holy Ghost. He therefore wrote these
things who dictated them to be written. He Him-
self wrote who inspired them in the act of writing.1
Whatsoever the Fathers declare in the sacred oracles,
they declare not from themselves, but they received
them from God.' 2

S. Ambrose, speaking of the sacred authors, says,
6 They wrote not by art, but by grace. For they
wrote those things which the Spirit gave them to
speak.' 3

Such are the statements of three of the four great
doctors of the Church.

It is clear that these Fathers had no thought of
error or uncertainty in the sacred text, but extended
the dictation of the Holy Spirit to the whole extent
of the books of the Old and New Testament as
simply the Word of God. They may be taken to
represent the mind of the whole Church in the ages
which went before the period of controversy as to
the nature of Inspiration.

The next period of the subject is that of analysis
as to the nature and limits of Inspiration. But as I

1 S. Greg. MOT. in Job, praef. cap. i. sect. 2, torn. i. p. 7-

2 S. Greg. Lib. iii. in prim. Beg. cap. i. sect. 8, torn. iii. pars. 2, p. 115.

3 S. Amb. Epp. class, i. epist. viii. sect. i. torn. iii. p. 817.

TO THE LETTER OF SCRIPTURE. 143

am not pretending to write its history, all I will
attempt is to state the two opinions which exist
among Catholic theologians since the Council of
Trent.

1. The first is that of the older writers, who main-
tain that every particle and word of the Canonical
books was written by the dictation of the Holy Spirit.

Such, as I have shown, was certainly the language —
I will not say the opinion — of most of the Fathers
both of the East and of the West. They spoke of
the New Testament much as the Elder Church spoke
of the Old. I say the language — not the opinion —
because it is evident that they were occupied with
the sole intention of affirming the Canonical books
to be the Word of Grod, without entering analytically
into the questions which a later criticism forced upon
the Scholastic theologians.

This opinion is stated by Habert in the Prole-
gomena to his Theology as follows : ' Tostatus on
Numbers, chap, xi., Estius on 2 Timothy, chap, iii.,
and many theologians of weight, affirm that every
word was inspired and dictated by the Holy Spirit,
so that the composition and style of the language
is to be ascribed to Him.' l

The Faculties of Louvain and Douai censure the
1 Habert, Proleg. in Theol. pp. 41, 42.

144 THE RELATION OF THE HOLY GHOST

opposite opinion as a departure from orthodoxy. So
in their censure they declare, c It is an intolerable
and great blasphemy, if any shall affirm that any
otiose word can be found in Scripture. All the
words of Scripture are so many sacraments (or mys-
teries). Every phrase, syllable, tittle, and point is
full of a divine sense, as Christ says in S. Matthew,
" a jot or a tittle shall not pass from the law." ' They
go on to quote S. John Chrysostom, S. Augustine,
S. Bernard, and the Fathers generally.

Melchior Canus is supposed to be of this opinion.1
In his second book De Locis TheoL, after stating
and refuting the opinions ( of those who thought
that the sacred writers in the Canonical books did
not always speak by the Divine Spirit,' he esta-
blishes the following proposition : that c every
particle of the Canonical books was written by the
assistance of the Holy Spirit.' He says, 'I admit
that the sacred writers had no need of a proper
and express revelation in writing every particle of
the Scripture; but that every part of the Scripture
was written by a peculiar instinct and impulse of
the Holy Grhost, I truly and rightly contend.'
After saying that some things were known to
them by supernatural revelation, and others by
1 Melchior Canus, Loc. TheoL lib. ii. cap. xvii.

TO THE LETTER OF SCRIPTURE. 145

natural knowledge, he adds, ( that they did not need
a supernatural light and express revelation to write
these latter truths, but they needed the presence and
peculiar help of the Holy Ghost, that these things,
though they were human truths, and known by na-
tural reason, should nevertheless be written divinely
and without any error.'

The same is also the teaching of Banez, and of
the Dominican theologians generally.

2. The other opinion, which is that of Bellarmine,
— and I believe I may say, of the Jesuit theologians,
and of a majority of the more recent writers on In-
spiration,— is, that the whole matter of Holy Scrip-
ture was written by the assistance of the Holy Spirit,
but not the whole form dictated by Him ; or, in other
words, cres et sententias' — the sense and substance;
4 non verba et apices' — not every particular word or
letter.

But, before we enter into the detail of this ques-
tion, it may be well to give, in a few words, the
history of a controversy which, in the sixteenth and
seventeenth centuries, promoted the analysis of the
subject, and left it in its present form. It may be
said to have arisen out of the excesses of the Lutheran
Reformation.

The account given by Mosheim of the opinions of
L

146 THE RELATION OF THE HOLY GHOST

Luther and of the Lutherans is as follows. He says
that Luther taught that the matter of the Holy Scrip-
ture— that is, the truths contained in it — are from the
Holy Grhost ; but the form — that is, the style, words,
phrases, and construction — are from the writer. When
Catholic theologians replied that this opened the way
for error into the sacred text, certain followers of
Luther went into the other extreme, and taught, as
the younger Buxtorf,1 that the Hebrew vowel-points
and accents are inspired.

It appears also that Erasmus expressed himself at
one time with very little caution. In his commen-
tary on the 2nd chapter of S. Matthew, he said,
* Sive quod ipsi Evangelists testimonia hujusmodi
non e libris deprompserimt; sed memoriae fidentes,
ita ut lapsi sint.' ' Whether it be that the Evange-
lists did not draw their narratives from records, but
trusted to their memory, and so fell into error.'
Eckius wrote to him, 'Audi, mi Erasme, arbitrarisne
Christianum patienter laturum Evangelistas in Evan-
geliis lapsos ? Si hie vacillat S. Scripturse auctoritas,
quae pars alia sine suspicione erit?'2 Erasmus was
attacked by the Salmanticenses and other Spanish

1 Lee on Inspiration, Appendix C. p. 436.

2 Lee on Inspiration, Appendix C. p. 437. Erasmi Opp. ep. 303,
torn. iii. 296.

TO THE LETTER OF SCRIPTURE. 147

theologians. He afterwards explains himself, though
not very firmly or frankly, but the objectionable
words were erased from the next edition of his Com-
mentary.

The next discussion on the subject of Inspiration,
among Catholic theologians, arose during the Jan-
senist Controversy. In 1586, Lessius and Hamel, in
their lectures at Louvain, taught the following pro-
positions : —

1. ' Ut aliquid sit Scriptura Sacra, non est neces-
sarium, singula ejus verba inspirata esse a Spiritu
Sancto.' ' That a book be Holy Scripture, it is not
necessary that every word of it be inspired by the
Holy Ghost,'

2. f Non est necessarium ut singulse veritates et
sentential sint immediate a Spiritu Sancto ipsi Scrip-
tori inspiratae.' ( It is not necessary that every truth
or sentence be immediately inspired into the writer
by the Holy Grhost.'

3. f Liber aliquis (qualis forte est secundus Macha-
bseorum) humana industria sine assistentia Spiritus
Sancti scriptus, si Spiritus Sanctus postea testetur
nihil ibi esse falsum, efficitur Scriptura Sacra.' l ' A
book (such as perhaps the 2nd of Maccabees), written
by human industry, without the assistance of the

1 See Theol. Wirceburg. torn. i. p. 23.
L 2

148 THE RELATION OF THE HOLY GHOST

Holy G-host — if the Holy Spirit afterwards testify
that nothing false is contained in it — becomes Holy
Scripture.'

These propositions were at once assailed. The
Archbishops of Cambrai and Mechlin sent them to the
Faculties of Douai and Lou vain.1 They were con-
demned by both. The third was especially censured.
Estius, who drew up the censure, in his 'Commentary
on the Epistles ' gives his own opinion as follows :
* From this passage it is rightly and truly established,
that all the sacred and canonical Scripture is written
by the dictation of the Holy Ghost ; so that not only
the sense, but every word, and the order of the words,
and the whole arrangement, is from Grod, as if He
were speaking or writing in person. For this is the
meaning of the Scripture being divinely inspired.' 2

Lessius and Hamel appealed to the Sorbonne. The
Faculty of Paris did not approve either of the Jesuit
propositions, nor of the censures of Louvain and
Douai. The Faculties of Mayence, Treves, Ingold-
stadt, and Rome disapproved the censures ; but
Sixtus V. imposed silence until the Holy See should
pronounce. The subject has never been decided.
The censures are given by D'Argentre, in his e Col-

1 See Theol. Wirceburg. torn. i. p. 23.

2 Estii Comment, in Ep. 2 ad Timoth. cap. iii. 16.

TO THE LETTER OF SCRIPTURE. 149

lectio Judiciorum de novis Erroribus,' and the Jesuit
propositions are defended by P. Simon, in his ' His-
toire Critique du Texte du Nouveau Testament.' l

About fifty years after, that is in A.D. 1650, Holden
published his ' Divinae Fidei Analysis,' in which he
maintained a theory of inspiration which is certainly
open to some, if not to all the censures which were
directed against it. I hope, however, that his ortho-
doxy may be maintained, though somewhat at the
expense of his coherence.

The passage which caused the censure of P. Simon
is to be found in the fifth chapter of the first book,
and is as follows : — ' Auxilium speciale divinum prse-
stitum auctori cujuslibet script!, quod pro verbo Dei
recipit Ecclesia, ad ea solummodo se porrigit, quse vel
sint pure doctrinalia, vel proximum aliquem, aut ne-
cessarium habeant ad doctrinalia respectum: in iis
vero quse non sunt de institute Scriptoris vel ad alia re-
feruntur, eo tantum subsidio Deum illi adfuisse judic-
amus, quod piissimis cseteris auctoribus commune sit.' 2

This, at first sight at least, would seem to imply
that in all matters not of faith or morals the inspired
writers were liable to err like any other pious men.
Nevertheless, in three places Holden affirms that the

1 Simon, Histoire, &c., ch. xxiii.

2 Divines Fidei Analysis, lib. i. c. v. p. 48.

150 THE RELATION OF THE HOLY GHOST

books of Scripture are absolutely free from all error.
In the first section of the same chapter he defines
the Scripture as a document containing truth, and
nothing ' a veritate quacunque dissonam vel alienam.'
In the third he says, f Quamvis enim nullam com-
plectatur Scriptura falsitatem.' In the third chapter
of the second book he says, ( Quamvis falsitatis
arguere non licet quicquid habetur in Sacro Codice,
veruntamen quae ad religionem non spectant, Catho-
licae Fidei articulos nullatenus astruunt.' It is
evident, then, that he denied the presence of any-
thing false or erroneous in Holy Scripture; that if
he limited the infallible assistance of the Holy Spirit
to matters of faith and morals, he supposed that the
whole of the sacred text was written by such assistance
as, in fact, excluded all error; or, in other words,
that if the sacred writers in other matters might have
erred, they never did.

I notice this because it is well to show how little
the name of Holden may be quoted by those who, at
this day, maintain that the inspired writers, in matters
not of faith and morals, did err ; and because even
the writer in Bergier's Dictionary seems so to re-
present him, aod, I regret to add, Pere Matignon.1

We have now before us the main lines of opinion

1 La Liberte de Vesprit humain dans la Foi Catholique, p. 187.

TO THE LETTER OF SCRIPTURE. 151

which have existed among Catholic divines on the
subject of Inspiration. They have never been much
modified to this day. The one affirms the inspiration
both of the matter and the form of Holy Scripture ;
the other, of the matter only, except so far as the
doctrine of faith and morals, all error of every kind
being excluded by a special and infallible assistance.
To these two opinions some would add that of Holden
as a third; namely, that this special assistance is
limited to faith and morals, all error being neverthe-
less excluded, though the assistance in other subject-
matters is only of an ordinary kind ; but, I think,
without sufficient foundation, for the reasons I have
given.

In order to appreciate more exactly the reach of
these opinions, it will be well to examine them some-
what more intimately, and to fix the sense of the
terms used in the discussion of the subject.

(1) First, then, comes the word Inspiration,
which is often confounded with Revelation.

Inspiration, in its first intention, signifies the
action of the Divine Spirit upon the human, that is,
upon the intelligence and upon the will. It is an
intelligent and vital action of Grod upon the soul of
man ; and ' inspired' is to be predicated, not of books
or truths, but of living agents.

152 THE RELATION OF THE HOLY GHOST

In its second intention, it signifies the action of the
Spirit of God upon the intelligence and will of man,
whereby any one is impelled and enabled to act, or
to speak, or to write, in some special way designed
by the Spirit of God.

In its still more special and technical intention, it
signifies an action of the Spirit upon men, impelling
them to write what God reveals, suggests, or wills
that they should write. But inspiration does not
necessarily signify revelation, or suggestion of the
matter to be written.

(2) Secondly, Revelation signifies the unfolding
to the intelligence of man truths which are contained
in the intelligence of God, the knowledge of which
without such revelation would be impossible. Men
may be the subjects of revelation, and not of inspira-
tion ; and they might be the subjects of inspiration,
and not of revelation.

(3) Thirdly, Suggestion, in the theory of inspi-
ration, signifies the bringing to mind such things as
God wills the writer to put in writing. All revelation
is suggestion, but not all suggestion revelation ; be-
cause much that is suggested may be of the natural
order, needing no revelation, being already known by
natural reason, or by historical tradition and the like.

(4) Fourthly, by Assistance is understood the

TO THE LETTER OF SCEIPTURE. 153

presence and help of the Holy Spirit, by which the
human agent, in full use of his own liberty and
powers — such as natural gifts, genius, acquired culti-
vation, and the like, — executes the work which the
Divine Inspiration impels him to write.
There are three kinds of assistance.

(1) First, there is the assistance afforded by the
Holy Spirit to all the faithful, by which their intelli-
gence is illuminated and their will strengthened,
without exempting them from the liability to error.

(2) Secondly, there is the assistance vouchsafed to
the Church diffused throughout the world or congre-
gated in council, or to the person of the Vicar of
Jesus Christ, speaking ex cathedra, which excludes
all liability to error within the sphere of faith and
morals, and such facts and truths as attach to them
(of which relations the Church is the ultimate judge),
but does not extend to the other orders of purely
natural science and knowledge.

(3) Lastly, there is the assistance granted as a
6 gratia gratis data ' to the inspired writers of the
.Holy Scripture, which excludes all liability to error
in the act of writing, not only in matters of faith and
morals, but in all matters, of whatsoever kind, which
by the inspiration of God they are impelled to write.

The Jesuits, in the ' Theologia Wirceburgensis,'

154 THE RELATION OF THE HOLY GHOST

sum up the subject in the following way: — The
authorship of (rod ' may be conceived in three ways.
First, by special assistance, which preserves the
writer from all error and falsehood. Secondly, by
inspiration, which impels the writer to the act of
writing, without, however, destroying his liberty.
Thirdly, by revelation, by which truths hitherto
unknown are manifested.' They then affirm, 'that
God specially inspired the sacred writers with the
truths and matter expressed in the sacred books.' *

Perhaps it may be more in accordance with the
facts of the case to invert the order, and to say
that what we call Inspiration, in the special and
technical sense, includes the three following opera-
tions of the Holy Grhost upon the mind of the sacred
writers : —

(1) First, the impulse to put in writing the matter
which Grod wills they should record.

(2) Secondly, the suggestion of the matter to be
written, whether by revelation of truths not previously
known, or only by the prompting of those things which
were already within the writer's knowledge.

(3) Thirdly, the assistance which excludes liability
to error in writing all things, whatsoever may be
suggested to them by the Spirit of Grod to be written.

1 Theol. Wirceburgensis, torn. i. pp. 15, 16.

TO THE LETTER OF SCRIPTURE. 155

From this follow two corollaries : —

1. That in Holy Scripture there can be no false-
hood or error.

2. That G-od is the author of all inspired books.

The enunciation of these two axioms of Christi-
anity has elicited in all ages a series of objections.
It would be impossible to enumerate or to recite
them all : I will, therefore, take only the chief cate-
gories, so to say, of the difficulties which are sup-
posed to exist in Holy Scripture.

1. First, it was alleged by the Manichaeans or
Marcionites that the Old Testament was both evil
and discordant with the New. S. Augustine wrote a
book called ' Contra Adversarium Legis et Prophe-
tarum,' in refutation of a manuscript said to be found
at Carthage in a street by the sea-shore, and read in
public to the people, 'multis confluentibus, et ad-
tentissime audientibus.' The sum of the book was,
that the maker of the world was evil, and the creator
of evil ; that he was cruel, because he inflicted death
for trifling causes, as on the sons of Heli, also upon
infants and innocents; that he could not be the true
God, because he delighted in sacrifices : and that the
Flood was not sent because of sin, because mankind
was worse after it than before.1 I need not give

1 S. Aug. torn. viii. p. 550.

15G THE RELATION OF THE HOLY GHOST

more examples : I quote these only to show that this
form of objection is not new.

2. Secondly, it has been objected that the Evan-
gelists are discordant with each other. This also was
treated by S. Augustine, by S. John Chrysostom, and
has produced a whole Bibliotheca of Harmonies.

3. Thirdly, that the Holy Scriptures contain errors
in science, history, chronology, and the like.

This objection is chiefly of modern date. The late
Dr. Arnold expresses himself as follows : — ' I would
not give unnecessary pain to any one by an enumera-
tion of those points in which the literal historical
statement of an inspired writer has been vainly de-
fended. Some instances will probably occur to most
readers ; others are, perhaps, not known, and never
will be known to many.'1 His disciples naturally
follow the same line. The writers of the f Essays and
Keviews ? are bolder and more explicit.

It is, however, with surprise that I find the Abbe
Le Noir writing in these terms : ( There are in Holy
Scripture faults of geography, chronology, natural
history, of physical science — of science generally ;
in short, perhaps, also philosophical inaccuracies,
and literary errors against real and unchangeable
good taste.' These faults, he says, concern < the idea

1 Dr. Stanley on the Sible &c., Preface, p. ix.

TO THE LETTER OF SCRIPTURE. 157

itself,' that is, the matter of Holy Scripture, not the
form only, and are not to be explained by errors of
copyists.' l

4. Fourthly, that the Holy Scripture contains
expressions of hope, uncertainty, and of intentions
never accomplished ; of advice declared to be simply
personal, not of Divine suggestion ; all of which are
evidently of human authorship, and therefore liable
to error.2

1 Dictionnaire des Harmonies de la Raison et de laFoi, pp. 921, 2.

2 In order to show that the inspired writers did not always write
by inspiration, and that what they wrote without inspiration they
wrote only as men liable to error, a well-known writer has lately
quoted such passages as the following from the commentaries of
S. Jerome on the words of S. Paul: 'Although I be rude in speech,
yet not in knowledge ' (2 Cor. xi. 6).

' Therefore Hebrew of the Hebrews as he was, and most learned in
his vernacular tongue, he was not able to express the profundity of
his meaning in a language not his own : nor did he much heed the
words so long as the sense was secure' (S. Hierom. Com. lib. iii.
ad Oral. cap. vi. torn. iv. p. 309).

Again on the third chapter to the Ephesians he says : ' He, there-
fore, who committed solecisms in his words, and could not express
an hyperbole or complete a sentence, boldly claims for himself
wisdom, and says, according to the revelation the mystery is made
known unto me ' (Ib. ad Ephes. cap. vi! lib. ii. p. 348).

Once more, in the Epistle to Algasia on the words, ' Although I
be rude in speech, yet not in knowledge,' he says : ' Paul said this
not out of humility but in truth of conscience.' ... ' He does not
fully express his profound and recondite meaning by his speech, and
though he himself knew what he said, I conceive that he was not
able to transfer it in speech to the ears of others' (Ib. torn. iv.
p. 204). These passages might be easily multiplied, and others

158 THE RELATION OF THE HOLY GHOST

5. Fifthly, that much of the matter of Holy
Scripture is intrinsically incredible. Passing over
all other examples of this objection in the past,
and in other countries, I will name only the works
of Dr. Colenso on the Pentateuch.

6. Sixthly, that the text, by reason of innumerable
variations, is uncertain, and that the authority of
the Book is thereby shaken ; for if the text be un-
certain in one part, we do not know that it is not
uncertain in others.

I do not at all underrate the importance of meet-
ing these objections, which has been already done
again and again in past centuries. But error, as I
have said, seems to have periodic times, and to
return upon us ; not, indeed, identical, nor in the same

also where he speaks as a man carried away by human infirmity
(ad Gal. cap. v. ib. p. 293).

These passages not only fall short of the conclusion for which they
are quoted, but overturn it. For S. Paul expressly affirms that
though he was rude in speech he was not in knowledge, which S.
Jerome interprets to be his consciousness of ' profound and recondite
meanings,' and also of wisdom. But this excludes the supposition
of all error. For solecisms in words and the limitations of a lan-
guage not his own, did not cause the utterances of divine truth to
Become erroneous. The Greek of S. John is not Attic, but his
Gospel is free from all error. A Jew of Tarsus might speak Greek
rudely, but the matter revealed to him was not thereby infected
with human error. The above passages may indeed be quoted
against the extreme theory of literal inspiration, but not to prove
that the inspired writers were liable to error.

TO THE LETTER OF SCRIPTURE. 159

precise forms, but still the same errors under new
aspects, and attaching to other portions of the truth.
As I do not now attempt to discuss the large questions
I have here enumerated, I will do no more than add
one or two general reflections.

1. And first it is to be observed, that the Church in
declaring the Vulgate Version to be authentic, does not
declare that the existing text is free from uncertainty.

By authentic, the Church intends to say authori-
tative in the sense of jurisprudence, in which an
' authentic document ' signifies a writing which is
conclusive in evidence. Such writings may be of
three kinds: 1. Autographa, or the original docu
ments ; 2. Apographa, or copies agreeing with the
original ; and, 3. Translations in versions which are
called authentic in a wider sense, conformity of
substance with the original being secured.

Again, authenticity is either intrinsic or extrinsic.
Intrinsic authenticity in autographa signifies that
the writing is original, and in the hand of the writer;
in apographa, or copies, and translations, that they
are conformable to the original. Extrinsic authen-
ticity is the external evidence by which the intrinsic
authenticity is established.

Authenticity is again divided into absolute and re-
lative. 1. J.&SG toe authenticity signifies conformity

160 THE RELATION OF THE HOLY GHOST

with the original both in matter and form, and in
things both of great and of light moment ; in a
word, in all things which constitute the perfection of
the original, to the exclusion of fault or defect. 2.
Relative or respective authenticity signifies con-
formity as a whole, but not to the exclusion of
lesser faults or defects.

Now, by declaring the Vulgate to be authentic, the
Church signifies that it is in conformity with the
original Scriptures, and that it has not been vitiated
either by the malice or the carelessness of the trans-
lators. But theologians of great weight interpret
this declaration to signify, that the authenticity is
not absolute, extending to jots and tittles, but rela-
tive or respective, extending to the substance and
to all the chief parts of the text; that is, to the
doctrine of faith and morals, and to all the
histories, facts, and sayings which are contained
in it.

In this sense the Council of Trent declared the
Vulgate to be authentic ; but in doing so it did not
detract from the authenticity of the Greek or the
Hebrew Scriptures.1

And this is the more evident from the fact that
two editions of the Vulgate were published, the one

1 Theologia Wirceburgensis, torn. i. p. 35.

TO THE LETTER OF SCRIPTURE. 161

by command of Sixtus V., the other of Clement VII.,
with numerous corrections of the text.

It is clear, therefore, that the Church has never
pronounced any version to be identical in every jot
or tittle with the sacred original.

And this leads us to a train of thought very
seasonable at this da}^. At this moment there exists
in the Christian world an almost inconceivable multi-
tude of copies of the Bible, in I know not how many
tongues. The art of printing has multiplied them
with a rapidity and a profusion which would be
almost miraculous not only to a mediaeval transcriber,
but to Caxton and Aldus. As we trace this wide
stream upward through the last three centuries, it
becomes narrower and narrower, until we reach the
time when printed volumes disappear, and a number
of manuscripts — many indeed, but in proportion to
the printed copies indefinitely few — is all that repre-
sents the written Word of God. If we trace this
stream of written tradition upwards, it becomes nar-
rower still. Without doubt, the copies and versions
of Scripture were always numerous ; and multitudes
have perished by age and other causes : multitudes
have ceased to exist since the art of printing ren-
dered a manuscript an unwieldy and wearisome
book. Nevertheless, the ancient manuscripts are still

M

162 THE RELATION OF THE HOLY GHOST

the chief criteria for the correction of our printed
text. And of these none is to be found of an earlier
date than the fourth century. Some twenty or thirty
principal manuscripts in Greek, and about forty in
Latin, are all that appear to remain to us of a trust-
worthy kind. Of course, I do not forget the texts
which are incorporated in the works of the Fathers,
and in the Lectionaries or Antiphonaries. But we
are now speaking of texts or manuscript copies
representing the great and Divine Original, which is
now, like the body of Moses, withdrawn by the Divine
Providence from the custody of man. This is a won-
derful fact ; and wonderful also it is that we so little
reflect upon it. In the heat of their controversies,
men contend as if their Bibles were attested fac-
similes, stereotyped or photographed copies of the
autograph of S. John and S. Paul; utterly incon-
siderate of the long tract of human agency by which
the Scriptures have come down to them, and all the
while refusing to believe in the Divine office of the
Church, which has guarded and authenticated the
written Word of Grod to us by its unerring witness.
The authenticity, intrinsic and extrinsic, of each
particular writing of the New Testament, was known
and guaranteed by those to whom the several inspired
writers committed it. The Church, by the inter-

TO THE LETTER OF SCRIPTURE. 163

change of these testimonies, and by the collection of
the books so attested, formed the canon, in which it
recognised the revelation it had already received., and
spread throughout the world, before the canon was
collected. The Scripture corresponded with this
great Original, as the Tabernacle corresponded after-
wards, with the Pattern which was shown to Moses
in the Mount. The Church is the sole judge of the
intrinsic authenticity, and alone knows the hand-
writing of the Author of the Sacred Books, and the
autograph of the Spirit of Grod.

The next observation to be made is, that although,
by the assistance of the Holy Spirit, the Church
both knows, and at all times can declare with divine
certainty, the doctrine of faith and morals committed
to its charge ; and although it can also declare, and
has declared with divine certainty, the existence of
Holy Scripture, the catalogue or canon of the Sacred
Books, the inspiration of the writers — their im-
munity, and therefore the immunity of their writings,
from all falsehood or error, — nevertheless, it has
hitherto only declared the Vulgate to be authentic,
and that, as I have already shown, with the relative
or respective authenticity, which does not exclude
the errors of translators or transcribers. It has
never as yet declared any text to possess immunity

M 2

164 THE EELATION OF THE HOLY GHOST

from the errors of translations or transcriptions,
nor that transcribers or translators are exempt from
the liability to err. The custody of the faith resides
in the sphere of the Divine illumination, which per-
vades the Church with its active and passive infal-
libility. The custody of the material documents of
Holy Scripture resides in the office of the Church, as
a Divine witness to the facts of its own history, and
of the Divine gifts committed to its trust. The
Scriptures were indeed written by an impulse and
assistance of (rod, and as such, are Divine endow-
ments to the Church ; but the material volumes, the
manuscripts or parchments, were not a part of the
deposit, like the Divine truths revealed to the
Apostles, nor like the holy sacraments divinely in-
stituted by Jesus Christ.

It follows from what has been said,

1. That whensoever the text can be undoubtedly
established, the supposition of error as to the contents
of that text cannot be admitted : but,

2. That wheresoever the text may be uncertain,
in those parts error may be present.

But this would be not error in Scripture, but in
the transcription or translation of the Scripture,
and would be due, not to the inspired writer, but to
the translator or transcriber.

TO THE LETTER OF SCRIPTURE. 165

That such a supposition may be entertained, is
evident from the fact that the variations in the
versions are stated by some writers at 30,000, by
others at 40,000, by others at 100,000. That varia-
tions existed already in S. Augustine's time is evident
from his answer to Faustus the Manichsean, to whom
he says, ( If anything absurd be alleged to be there
(i. e. in Holy Scripture), no man may say, The author
of this book did not hold the truth. But (he must
say), either the manuscript is faulty, or the translator
was in error, or you do not understand it.'1 In
these words S. Augustine has provided an answer
for our days as well as for his own. It would seem
that these three suppositions suffice to cover the
difficulties alleged against the historical character
and intrinsic credibility of Holy Scripture.

1. First, it is evident that Holy Scripture does
not contain a revelation of what are called physical
sciences ; and that when they are spoken of, the lan-
guage is that of sense, not of science, and of popular,
not of technical usage.

2. Secondly, no system of chronology is laid down
in the Sacred Books. There are at least three chro-
nologies, probable and admissible, apparently given
by Holy Scripture. It cannot be said, therefore, that

1 S. Aug., Contra Faustum, lib. xi. c. 5, torn. viii. p. 222.

166 THE RELATION OF THE HOLY GHOST

there are chronological faults in Holy Scripture, for-
asmuch as no ascertained chronology is there declared.

3. Thirdly, historical narratives may appear in-
credible and yet be true ; and may seem irrecon-
cileable with other history, and yet the difficulty may
arise simply from our want of adequate knowledge.
A history may seem improbable, and yet be fact
after all.

The most certain and exact sciences have residual
difficulties which resist all tests, and refuse all solu-
tion. The sciences most within our reach, of the
natural order, and capable of demonstration, not
only have their limits, but also phenomena which
we cannot reconcile. How much more Eevelation,
which reaches into a world of which eternity and
infinity are conditions, and belongs to an order above
nature and the reason of man ! It is no wonder that
in the sphere of supernatural science there should
be residual difficulties, such as the origin of evil,
the freedom of the will, the eternity of punishment.
They lie upon the frontier, beyond which, in this
world, we shall never pass. Again, what wonder
that the Holy Scriptures should contain difficulties
which yield to no criticism, and that not only in the
sphere of supernatural truth, but also of the natural
order — that is, of history, chronology, and the like !

TO THE LETTEE OF SCRIPTURE. 167

To hear some men talk, one would suppose that they
were eye-witnesses of the creation, observers of the
earth's surface before and after the Flood, companions
of the patriarchs, chroniclers of the Jewish race.
The history of the world for four thousand years,
written in mere outline, with intervals of unmarked
duration — genealogies which cannot be verified by
any other record, events which are the cnraf \syo/jueva
of history — may well present difficulties, and apparent
improbabilities upon the surface, and yet after all be
true. The same historical event, viewed from differ-
ent sides, will present aspects so different, that the
records of it may be apparently irreconcileable ; and
yet some one fact or event not preserved in the
record would solve and harmonise all. It may be
from ' intellectual obtuseness,' or ( want of the critical
faculty,' or ( obstinate adherence to preconceived be-
lief,' but it makes little impression on me to be told
that S. Stephen, in Acts vii. 16, fell into an historical
error in saying that Jacob was buried in Sichem. I
confess that I cannot explain the difficulty, and that
the explanations usually given, though possible and
even probable, are hardly sufficient. Nevertheless,
I am not shaken in the least as to the divine axiom,
that Holy Scripture is exempt from all error. Whe-
ther it be a fault in the manuscript, or in the

168 THE RELATION OF THE HOLY GHOST

translator, or only a want of our understanding, I
cannot tell ; but an error in Scripture most assuredly
it is not, and our inability to solve it, is no proof
that it is. There it stands, an undoubted difficulty
in the existing text — and not the only one ; and yet
all together will not shake our faith in the immunity
from error which was granted to the sacred writers.

Nor, again, when we read in one place that King
Solomon had 4,000 stalls for horses, in another
40,000 ; nor that king Josias began to reign at eight
years of age, in another place at eighteen. I cannot
explain it. But I can imagine and believe many
solutions except one, namely, that the inspired writers
contradicted themselves, or that in this they were
not inspired.

So likewise, when I am told that the history of the
Pentateuch is intrinsically incredible; — that half a
million of men could not be slain in one battle ; that
the people in the wilderness could not have survived
without water; that to furnish the paschal lambs
would require I know not how many millions of
sheep ; that, according to sheep-masters in Yorkshire
and Natal, this would require I know not how many
millions of square acres of grass; that the priest
could not carry every day a bullock, with his head,
and hide, and inwards, and appurtenances, six miles

TO THE LETTER OF SCRIPTURE. 169

out of the camp, and the like; — I confess that it makes
little impression on me. It reminds me of the
Athenian, who having a house to sell, carried about
a brick in his pocket as a view of the premises ; and
of another, who showed in his olive garden the well
out of which his forefathers used to drink ; to which
his friend — testing history by mensuration, and yet
believing — said, 'What long necks they must have
had ! ' I do not profess to be able to understand all
the difficulties which may be raised. The history
shows to me afar off like the harvest-moon just over
the horizon, dilated beyond all proportion, and in its
aspect unnatural; but I know it to be the same
heavenly light which in a few hours I shall see in a
flood of splendour, self-evident and without a cloud.
So I am content to leave, as residual difficulties, the
narratives which come down from an age, when as yet
the father of secular history had not been born.
Why should we assume that we must render an
account of all difficulties in Scripture any more than
in revelation, or in revelation any more than in
science ? Why should we be ashamed of saying with
S. Augustine, ' Let us believe and immoveably affirm
that in Scripture falsehood has no place.'1 ' As for us, in
the history of our religion, upheld by Divine authority,

1 S. Aug. Ep. 82, ad Hier. torn. ii. p. 198.

170 THE KELATION OF THE HOLY GHOST

we have no doubt that whatsoever is opposed to it is
most false, let the literature of the world say what it
will of it.' l (We cannot say the manuscript is faulty,
for all the corrected Latin versions have it so ; nor that
the translator is in error, for all the corrected Greek
have it so. It remains that you do not understand
it.'2 ' Even in the Holy Scriptures themselves, the
things of which I am ignorant are many more than
the things which I know.' 3 f Adore in the Grospel
what you do not as yet understand, and adore it all
the more in proportion as it is now hidden from
you.' 4 These may be hard sayings to the nineteenth
century; but they are the judgments of reason illumi-
nated by faith, c which is yesterday, and to-day, and
the same for ever.'

And if it should seem irrational and perverse to
shut our eyes to difficulties, as men say, we can but
answer — We neither derive our religion from the
Scriptures, nor does it depend upon them. Our
faith was in the world before the New Testament was
written. The Scripture itself depends for its attesta-
tion upon the Witness who teaches us our faith, and
that Witness is Divine. Our faith rests upon an

1 S. Aug. De Civ. Dei, lib. xriii. cap. 40. torn. vii. p. 522.

2 Ibid. Cont. Faust, lib. xi. c. 6.

3 Ibid, ad Inquis. Januar. Ep. LV. torn. ii. p. 143.

4 Ibid. Serm. LI. de Concor. Matt, et Luc. torn. v. p. 285.

TO THE LETTER OF SCRIPTURE. 171

order of divine facts which was already spread
throughout the world, when as yet the Grospel of
S. John was not written. Of what weight are any
number of residual difficulties against this standing,
perpetual, and luminous miracle, which is the con-
tinuous manifestation of a supernatural history
among men; a history, the characters, proportions,
and features of which are, like the order to which it
belongs, divine, and therefore transcend the ordinary
course of nations and of men. One of these divine
facts, and that, which is the centre and source of all
our certainty, is the perpetual Voice of the Church
of God. That Voice has declared to us that the
Sacred Books were written by inspiration, and that
whatsoever those books contain, howsoever it may
surpass the bounds of our experience, and refuse the
criteria of our statistics, and the calculus of our
arithmetic, is simply to be believed because it is
divinely true.

172 THE RELATION OF THE HOLY GHOST

CHAPTEK IV.

.

THE RELATION OF THE HOLT GHOST TO THE
INTERPRETATION OF SCRIPTURE.

IN the last chapter we have endeavoured to ascertain,
according to the tradition of the Catholic faith and
theology, the relation of the Holy Spirit to the
letter and to the substance of Holy Scripture. We
may now go on to trace the relation of the same
Divine Person to its interpretation.

At the close of the last chapter, it was affirmed
that Christianity was neither derived from the Scrip-
tures of the New Testament, nor is dependent upon
them : that it was derived from, and that it still
depends upon the order of divine facts introduced
into the world by the Incarnation; among which
facts, one is the perpetual presence of a Divine
Teacher among men. In the present chapter, then,
we will trace the relation of this Divine Teacher to
the interpretation of Scripture. The faith teaches
us that what the presence of the Incarnate Son in

TO THE INTERPRETATION OF SCKIPTURE. 173

the years of His ministry was to the Scriptures of the
Old Testament, that the presence of the Holy Grhost
is, servata proportione, to the Scriptures of the New.
Now the Jews were not more unconscious of the
presence of a Divine Person among them than the
multitude of men at this day.

We read in the fourth chapter of S. Luke's Grospel,
that on a certain Sabbath day our Lord 6 went into
the synagogue, according to His custom,' and that
' He stood up to read.' l The Sabbath rose upon
Nazareth that day like any other, and the people of
Israel went to their synagogue as at other times.
Jesus was there, according to His custom ; and He
stood up to read as others were wont to do. The
Book of Esaias the prophet was given to Him ; and
as He unrolled it, He found the place where it
was written, ' The Spirit of the Lord is upon me.
Wherefore He hath anointed me to preach the
Grospel to the poor.' c And when He had folded
the book, He restored it to the minister and sat
down.' Then He said: ' This day these words are
fulfilled in your ears.' That day was a day of visi-
tation. The Messiah was come, but they knew Him
not. With the Scriptures in their hands, they did
not recognise the Divine Person of whom the
1 S. Luke iv. 16-19.

174 THE KELATION OF THE HOLY GHOST

Scriptures spoke. He was come fulfilling the prophe-
cies ; but they believed Him to be the carpenter, the
son of Joseph. There was a Divine Teacher in the
midst of them, but they thought His voice was hu-
man. He interpreted to them the sense, and con-
firmed the authenticity of the Books of Moses and of
the Prophets with a Divine witness ; but they rejected
both His testimony and His interpretation. With the
Books of the Law in their hands, they rejected the
Lawgiver, and appealed from Him to it, from the
living voice of a Divine Teacher to the letter of the
Scriptures, interpreted by their own human com-
mentaries. It is of this perversity S. Paul says, " The
letter killeth, the Spirit quickeneth.' l S. Augustine
says, c The Jew carries the volume, by which the
Christian believes.' 2 Now was this a transient visi-
tation, or is there still in the midst of us a Divine
Person — the living Interpreter of the Holy Scrip-
ture— the Gruardian both of the letter and of the
sense of Holy Writ ?

This is a vital question — vital at all times — most
vital now in England. Because hitherto England
has preserved two things ; not wholly, indeed, but with
less of mutilation than other Protestant countries ;
namely, a belief that Christianity is a divine revela-

1 2 Cor. iii. 6. 2 S. Aug., Enarr. in Psalm. Ivi. torn. iv. p. 534.

TO THE INTERPRETATION OF SCRIPTURE. 175

lation, and that the Holy Scripture is an inspired
Book. These have been hitherto the foundations of
English Christianity. But they have been secretly
and silently giving way. At the present day, many
reject Christianity altogether ; and many who profess
to believe in Christianity reject the inspiration of a
large part of the Scriptures. And these things are
the forerunners of a flood which has already swept
the belief in Christianity and in the Scriptures from
the greater part of Lutheran Germany. If Luther
should rise from the dead, he would not recognise
his own work nor his own posterity. And in Ger-
many there appears to be no signs of rising again
from this spiritual death. In France some seventy
years ago, a flood of infidelity burst upon the land,
and carried all before it. The Church was swept
away. An infidel empire reigned not only by force,
but by infidel philosophy, and by infidel education.
But France has risen again from the dead, and
Christianity and the Church in France is restored to
all its power and purity. Its hierarchy, priesthood,
and religious are more vigorous and faithful than
ever. And despite of indifference and infidelity in
individuals, the French people, as a people, are
Christian in faith and works. What has saved
France but the Church of God — the supernatural

176 THE RELATION OF THE HOLY GHOST

witness, endowments, and power of the holy
Catholic and Eoman Church? But what shall sa\e
England from the unbelief which is impending as an
inundation ? The Eeformation has mined the bar-
riers against scepticism and unbelief. Doubt has
been generated, age after age, upon every doctrine
of Christianity and every book of Scripture. It
seems to hang in the atmosphere, and to find its
way impalpably into all minds ; not of the irreverent
and irreligious only, but even of the higher and the
better. And what wonder, when pastors and bishops
of the Church of England are leaders in this secession
from the Truth. Is there then no power of rising
again for England ? Is it like Germany, or like
France ? Is there any barrier to unbelief ? any wit-
ness for divine faith present in this country to raise
it again from the ruin into which the flood of unbelief
is visibly bearing it away ? I believe there is. Narrow
and hardly visible as it now may seem, nevertheless
as the legal Christianity of England dissolves and •
passes away, the Catholic and Eoman Church spreads
itself with a steady and irresistible expansion. It is
indeed a wonderful reverse to human pretension and
to human pride, to see at this hour the Catholic and
Eoman Church in England standing out as the one
and only consistent and inflexible witness and keeper

TO THE INTERPRETATION OF SCRIPTURE. 177

of Holy Writ, the sole guardian of Scripture, both
of its sense and of its letter, and therefore the only
Scriptural Church, teaching the only Scriptural reli-
gion to the English people.

It seems hardly necessary to say that Christianity
was not derived from Scripture, nor depends upon
it ; that the master error of the Eeformation was the
fallacy, contrary both to fact and to faith, that Chris-
tianity was to be derived from the Bible, and that
the dogma of faith is to be limited to the written
records of Christianity ; or in other words, that the
Spirit is bound by the letter ; and that in the place
of a living and Divine Teacher, the Church has for
its guide a written Book.

It is to this fallacy I would make answer by draw-
ing out what is the relation of the Holy Spirit to the
interpretation of the written Word of God.

I. First, then, it is evident that the whole revela-
tion of Christianity was given by the Spirit of God, and
preached also and believed among the nations of the
world before the New Testament existed. The know-
ledge of God through the Incarnation, and the way
of salvation through grace, was revealed partly by
our Divine Lord, and fully by the Holy Ghost at
His coming. The faith or science of God was infused
into the apostles by a divine illumination. It was

N

178 THE RELATION OF THE HOLY GHOST

not built up by deduction from the Old Testament,
but came from (rod manifest in the flesh, and from
His Holy Spirit. It was in itself the New Testa-
ment, before a line of it was written. It was a
Divine science, one, full, harmonious and complete
from its central truths and precepts to its outer cir-
cumference. It was traced upon the intelligence of
man by the light which flowed from the intelligence
of Grod. The outlines of truth as it is in the Divine
Mind, so far as (rod was pleased to reveal, that is,
to unveil it, were impressed upon the human mind.

This truth was preached throughout the world
by the apostolic mission. They were commanded
to e preach the Grospel to every creature,' and ( to
make disciples of all nations.' And what Jesus com-
manded, the apostles did. They promulgated the
whole of Christianity. They baptized men into the
faith of Jesus Christ. But before they baptized any
man he became a disciple : that is, he learned the
faith. The Faith was delivered to him in the articles
of the Baptismal Creed, as the law was delivered in
the Ten Commandments. These two summaries con-
tain the whole truth and law of Grod. And every
baptized person, according to his capacity, received
the explicit knowledge of all that is implicitly con-
tained in them. But what was the source of this

TO THE INTERPRETATION OP SCRIPTURE. 179

perfect science of (rod in Jesus Christ ? It was no
written Book, but the presence of a Divine Person
illuminating both the teachers and the taught.

And this universal preaching of the apostles was
written by the Spirit upon the intelligence and heart
of the living Church, and sustained in it by His pre-
sence. The New Testament is a living Scripture,
namely the Church itself, inhabited by the Spirit of
God, the author and writer of all revealed Truth.
He is the Digitus Paternce dexterce, 'the finger of the
right hand of the Father,' by whom the whole reve-
lation of the New Law is written upon the living
tables of the heart. S. Irenasus, the disciple of
Polycarp, the disciple of S. John, writing fifty years
after the death of the last apostle, asks : ( What if
the apostles had not left us writings, would it not
have been needful to follow the order of that tradi-
tion which they delivered to those to whom they
committed the churches ? to which many of the bar-
barous nations who believe in Christ assent, having
salvation written without paper and ink, by the Spirit
in their hearts, sedulously guarding the old tradi-
tion.' l

This was a hundred and fifty years after the Incar-
nation. During all this time, which is nearly four

1 S. Iren. adv. Hseres. lib. iii. cap. 4, p. 178.
N 2

180 THE KELATION OF THE HOLY GHOST

generations of men, on what had Christianity de-
pended for its perpetuity but upon the same Divine
fact which was its source, the presence of a Divine
Person inhabiting the mystical body or Church of
Jesus Christ, and sustaining the original revelation
in its perfect integrity ?

II. But, secondly, this revelation was also divinely
recorded before the New Testament Scriptures were
written.

It was written, as I have said, upon the mind of
the pastors, or the Ecclesia docens, the Church teach-
ing the world ; and upon the mind of the flock or the
Ecclesia discens, the Church learning throughout the
world.

It was recorded and incorporated in the Seven
Sacraments of Grace, which are, each one of them,
Truths of revelation permanently embodied and
proposed to faith. The sacrament of Baptism incorpo-
rates, so to say, the doctrines of original sin and of re-
generation ; the sacrament of Penance, the absolution
of sin after Baptism, the cleansing of the Precious
Blood, the power of contrition, the law of expiation ;
the sacrament of Confirmation, the interior grace and
the seven gifts of the Holy Grhost ; the sacrament of
Order, the divine authority, unity, and power of the
Hierarchy of the Church ; the sacrament of Matri-

TO THE INTERPRETATION OF SCRIPTURE. 181

mony, the unity and indissolubility of Christian
marriage, the root of the Christian world ; and so on.
Each one embodies, teaches, and requires faith in a
constellation of Christian truths ; and the Seven
Sacraments of the Church are a Becord, or Scripture
of (rod, anterior to the written Gospels of the Evan-
gelists. Much more, the Divine worship of the uni-
versal Church, of which one of these seven Sacra-
ments is the centre, namely the sacrifice and sacrament
of the Body and Blood of Jesus Christ. The incar-
nation, redemption, and consubstantial union of the
Mystical Body with its Head, the communion of
saints and of souls departed, are therein incorpo-
rated and manifested. All truths congregate around
the altar, as all truths radiate from Jesus Christ.
The whole revelation of Christianity is reflected in it.

But the Church, its sacraments, and its worship
were spread throughout the world before as yet the
books of the New Testament were written.

It was not till the faith had been everywhere
preached, believed, defined in creeds, recorded in the
mind of the universal Church, embodied in sacraments,
and manifested in its perpetual worship, that the New
Testament was formed. By the inspiration and im-
pulse of the same Divine Teacher who had already
revealed the whole Truth to the apostles, it was for

182 THE RELATION OF THE HOLY GHOST

the most part put in writing. I say for the most part,-
because the written Scripture is not coextensive with
the Eevelation of Pentecost, nor with the preaching
of the apostles. The written Scripture presupposes
and recognises in those to whom it is addressed the
knowledge of the whole Truth. It is to the Church,
guided by the Spirit of (rod, what the writings and
letters of a man are to his personal identity. They
would recognise all, but record only a part ; imply
many things, and express only such things as fall
within their scope.

The most elementary knowledge of Christian his-
tory is enough to prove this. The first Gospel, that
of S. Matthew, was not written till five years after
the ascension, and then in Hebrew only. In Greek
it did not exist for five or six years later ; that is, for
ten years at least, none of the four Gospels, as we
possess them, was written. The second Gospel, that
of S. Mark, was written about the same time. The
third, twenty-four years after. For the first twenty
years there were only two Gospels, and those in
Greek. The fourth Gospel, that of S. John, was
not written till about sixty years after the ascension.
Where then, till the end of the first century, or for*
two generations of men, were the four Gospels, which
people seem to imagine were distributed by the

TO THE INTERPRETATION OP SCRIPTURE. 183

twelve Apostles to their converts on the day of Pen-
tecost ?

The earliest of the Epistles was written about fif-
teen years after our Lord's ascension — the latest more
than thirty years after that event.1 But all these
books are limited in their scope. Even the four
Gospels treat only of the incarnation and earthly life
of Jesus. -The Book of Acts is but a fragment of the

1 The following are the dates of the Books of the New Testament,
according to the ordinary Catholic and Protestant authorities.
Either will equally establish the argument of the text, as they differ
but very slightly.

A. D,

A. D.

S. Matthew

. 39

38

S. Mark .

.43

61

S. Luke .

. 57

...... 63

S. John .

.96

97

The Acts .

. 63

63

57

58

1 Corinthians .

. 57

57

2 Corinthians .

. 57

58

Galatians

56

53

Ephesians

.62

61

Philippians

. 62

62

Colossians

. 62

62

1 Thessalonians

. . 52

52

2 Thessalonians

. 52

52

1 Timothy

. 66

64

2 Timothy

. 66

65

Titus

66

64

Philemon

62

Hebrews .

62

. 62

184 THE KELATI(XST OF THE HOLY GHOST

history of S. Peter and S. Paul. The Epistles are
local and occasional, and even private and personal
in their nature. And all these books for generations
were known only by those parts of the Church to
which they were dedicated and entrusted. They
were not collected into a volume, that is the New
Testament, as men call it, did not exist until a hun-
dred years at least after the ascension. During all this
century, martyrs, confessors, saints and penitents
multiplied in all the world. The apostolic mission
had become a universal tradition. The Church on
earth rested on the sunrise and the sunset, upon
Spain, and upon India. The Heavenly Court had
already received the saints of three generations of
men. But during all this time what was the source of
their Christianity, and what its support ? Certainly
no book, not even the New Testament Scripture, but
the New Testament 'in spirit and in truth,' the
revelation of the day of Pentecost, given and sus-
tained by the presence of the Holy Spirit in the
Church, the divine and perpetual Teacher of the
world. This is the original, of which the written
Scripture is but a partial and subsequent transcript,
recognising, indeed, the whole circle of divine truths
and the whole order of divine facts in the faith and
Church of Grod upon earth, but reciting only portions,

TO THE INTERPRETATION OF SCRIPTURE. 185

and pointing to the living and Divine Teacher as the
only guide into all truth.

III. From this it follows further, that this science of
(rod, incorporated in the Church, is the true key to
the interpretation of Scripture. It was in possession
throughout the world; it was perfect everywhere
before the books of the New Testament were written.
It bore witness to the whole revelation of the day of
Pentecost; it fixed the meaning of the Scriptures by
the evidence of divine facts.

The Socinians and Unitarians tell us now, as the
Arians and Sabellians told us of old, that the doctrine
of the Holy Trinity is not to be read in the New
Testament; but it was preached and believed through-
out the world before the New Testament was written.

Presbyterians, Independents, and other Protestants
tell us now as the Acephali and others told us of old,
that a hierarchy, an episcopate, and a priesthood are
not to be found in the New Testament ; but there
was a hierarchy ruling over the pastors of the
Church, an episcopate feeding the flock, and a priest-
hood offering the holy sacrifice at the altar among
all nations of the world before the New Testament
existed.

There are Puritans of every shade and Anglicans
of many opinions, who tell us that the Church is an

186 THE RELATION OF THE HOLY GHOST

invisible body seen only by faith and by (rod ; that
its unity is only moral, not numerical; that it is
divisible into many parts, or branches, and that the
New Testament does not exhibit the Church as visible
to the eye, numerically one, and indivisible in its
unity. But before the New Testament was, the
Church had expanded from east to west, visible by
its organization, absolute and exclusive in its unity,
which the divisions and apostasies of men could
neither divide nor multiply.

We are told that there are only two sacraments
of the new law, and that they do, or do not confer
grace, according as the multiplicity of Protestant
errors is pleased to opine ; that there is no sacrifice
under the Gospel, no real and personal presence of
Jesus in the Holy Eucharist. But the Christians
throughout the world had received and professed
their faith in the seven sacraments of grace, and
the perpetual sacrifice and universal presence of the
Word made flesh in the Holy Eucharist had already
filled the Church with the consciousness of a Divine
manifestation before as yet the canon of the New
Testament was completed.

Finally, we are told that in the New Testament
there is to be read no successor of S. Peter, no vicar
of Jesus Christ. But before the New Testament was

TO THE INTERPRETATION OF SCRIPTURE. 187

collected and diffused, all the world recognised one
pastor as chief over all, reigning in the place of Peter
from his See in Eome.

The faith and the Church then were the key of
interpretation. They who read the New Testament,
read it in the light of the day of Pentecost and within
the circle of the universal Church in which they be-
held the order of divine truths or facts, which the
New Testament Scriptures recognise and presuppose.
This was both the actual and the scientific key to
their true interpretation*.

IV. From this it is further evident that the Church
is the guardian both of the faith and of the Scriptures.

It received both from its divine Head. And it
alone received the custody of the divine revelation
and of its inspired books. It received from the Church
of old, the books of the old law confirmed by the
divine witness of Jesus himself; from the synagogue,
the later books ; and from the evangelists and apos-
tles, their inspired writings, of which it knew the
authenticity and genuineness both by extrinsic and
intrinsic evidence.

And as the Church alone received both the faith
and the Scriptures, it alone witnesses to both, and
that with a twofold evidence ; first with a human and
historical testimony, resting upon its own personal

188 THE RELATION OF THE HOLY GHOST

knowledge of the authenticity of those books, an evi-
dence abundant to attest their veracity ; and secondly
with a divine and supernatural testimony, resting
upon its own spiritual consciousness of the truth
contained in those books. The witness therefore of
the Church is twofold, natural and supernatural,
human and divine : sufficient in the lower, and in-
fallible in the higher sphere of its testimony.1

Take it even on the lowest ground. In human
jurisprudence the most certain rules of interpretation
are to be drawn from the judgments of the learned,
the precedents of tribunals and cotemporaneous ex-
position. The two first are sufficient in most cases,
the last is held to be certain as an exponent of the
meaning of a law and of the mind of the lawgiver.
But in the Church we have all this and more. We
have both the judgments of doctors and the decrees
of councils ; and we have more than this, the cotem-

1 It is strange to read such words as the following : — ' The value
of internal evidence — always, perhaps, the foundation of Christian
belief everywhere — drawn out into philosophy by Anselm, has now
been recognised in theory as well as in practice, in theology as well
as in philosophy.' — Theology of the Nineteenth Century. Fraser's
Magazine, No. CCCCXXII. p. 259. What has generated the internal
evidence of Holy Scripture in the mind of the Christian world, but
this twofold witness of the Church ? and of what avail is the alleged
internal evidence apart from the Church, still less opposed to it?
The Essays and Reviews are answer enough.

TO THE INTERPRETATION OF SCRIPTURE. 189

poraneous exposition of the books of the New Testa-
ment by the divine facts which existed before the
Scriptures, and are the key to their sense — the Faith,
the Church, and the Sacraments spread throughout
the world.

The tradition of the Church, then, contains in it all
the principles of certainty which govern the science
of human jurisprudence. But it contains more.
The tradition of the Church is not human only, but
also divine. It has an element above nature, the
presence of a divine illumination, so that not only
the testimony but the discernment of the Church
is supernatural. It delivers to us both the original
revelation and the Scripture with an infallible cer-
tainty, and we receive both from the Church by an
act of divine faith.

V. And this brings us to a last truth, that the
Church is not merely the interpretation but the
interpreter, and is divinely guided in applying this
key to the Holy Scriptures. Before the New Testa-
ment was written, it was the living witness for the
truth, the organ of the Divine and perpetual voice,
which in all nations declared the original revelation.
Its authority as a teacher rests upon its commission
and its infallibility, that is upon the command of its
Divine head, and the assistance of the Holy Grhost.

190 THE RELATION OF THE HOLY GHOST

The theory that the Church can err could only
arise in minds which have lost the faith of what the
Church is. Can it be believed that the mystical body
of Christ which is indissolubly united to its Divine
Head in heaven, should go about on earth teaching
falsehoods in His name ? Is it credible that the
Church, which is the dwelling-place of the Spirit of
Truth, should wander from the revelation which
radiates from His presence as light from the sun?
The Church in the beginning knew the whole revela-
tion of Grod, and knows it in every age with a
perception which is never obscured, and a conscious-
ness which is never suspended. The illumination
which pervades its intelligence, unites with the
inspiration of the New Testament as two lights pass
into one.

The Church diffused throughout the world, both
pastors and people are filled by a consciousness of
this faith. And in the light of this consciousness
the whole sense of Scripture, I do not say in all its
contents, but in all that bears upon the faith and law
of Grod, is instinctively clear to it. The indissoluble
union between the Holy Ghost and the mystical body
secures to it in all ages its passive infallibility in
believing. The Church congregated in council has
a special assistance to discern and to declare the

TO THE INTERPRETATION OF SCRIPTURE. 191

original revelation, and therefore the sense of Scrip-
ture, so far as tfyat revelation is contained in it or
reflected by it. The Episcopate has the grace or
unction of truth, and when assembled in council has
a special assistance and direction in its judgments.
General councils are infallible because the Church is
so. They are the organs of its discernment and its
decrees.

And what is true of the Church as a whole, and
of councils as its organs, is true also of its head.
The endowments of the body are the prerogatives of
its head, who is the centre of the Divine tradition,
and the focus of its supernatural illumination. The
head of the Church has also, as we have already
seen, a twofold relation, the one to the whole body
upon earth, the other to its Divine Head in Heaven,
which invests him with an eminent grace and assist-
ance of the Holy Spirit, whose organ he is to all the
Church and to all the world. The accumulation of
all the evidence, human and divine, and of all the
lights, natural and supernatural, by which the reve-
lation of G-od is known or declared, and the books of
Holy Scripture, both in their letter and their sense,
are guarded and authenticated, resides by a special
endowment in the visible head of the Church on
earth.

192 THE RELATION OF THE HOLY GHOST

Do I seem to be making a large claim in behalf of
the Vicar of Jesus Christ ? Does not every one who
rejects the living voice of the Church virtually make
the same claim for his sect and for himself? He
disclaims infallibility, but he is confident that he is
in the right: that the Catholic interpretations of
the Scripture are erroneous, and his are certain.
Churches that are fallible, it seems, never err, at
least in their own esteem ; and all the multiplication
of their perpetual contradictions fail to bring them to
a sense of their aberrations. It is strange on what
suicidal arguments men will rest themselves. At
one time they say that Scripture is so clear and self-
evident in its teaching that no humble mind can fail
to see its true meaning. If so, why do they contra-
dict each other and themselves at different times?
And if so clear, is it not equally so to the Christians
of all races and ages who in it have unanimously read
the Catholic and Eoman faith ?

Again, it is said that the reason is enough to
discern the true meaning of the Bible. Why, again,
are they who hold this principle in irreconcilable
conflict ?

And if the individual reason is a sufficient
criterion of the sense of Scripture, is not the reason
of S. Thomas, or of Suarez, or of Bellarmine to be

TO THE INTERPRETATION OF SCRIPTURE. 193

trusted, much more the collective reason of the
Church of all ages and of all people upon earth ?

Once more, it is said that there is a special promise
that all who read the Scripture with prayer, should
be led into all truth. Again, the truth is but one ;
why do they who go by this rule interminably con-
tradict each other ? But did not S. Augustine, and
S. Athanasius, S. Chrysostorn, and S. Cyril of Alex-
andria read Holy Scripture with prayer to under-
stand it ? Have not the saints in all ages ? Have
they not received the supernatural guidance and
instruction promised, as we are told, to all ? Do
they not all agree in every jot and tittle of the
doctrines declared by them as the sense of Holy
Scripture ? And is not the unanimous consent of
the saints the sense and voice of the Spirit of God ?
Certainly if there be a promise of guidance into the
sense of Scripture made to individuals, the same is
enjoyed by the saints one by one, much more by
them altogether, still more by the whole Church
of (rod, whose collective illumination is a perpe-
tual emanation from the presence of the Spirit of
Truth.

Such then is the assertion with which I set out.
There is among us now, as there was in the begin-
ning, a Divine Person, the author and teacher of

o

194 THE RELATION OF THE HOLY GHOST

the whole revelation of Christianity, the guardian
of the Sacred Books, and the interpreter of their
sense : and the Church in all ages, one and undivided,
is the perpetual organ of His voice.

From all that has been said it follows that the
Scriptures separated from the Church perish. The
appeal from the living voice of the Church to the
letter of Scripture destroyed the Divine custody of
the letter and of the sense of the Sacred Books. It
has needed centuries to unfold the whole reach of
this false principle, but it has most surely borne its
fruits. The canker fastened upon the root, and has
been spreading in secret through the sap to the
trunk, and throughout the spread of the branches
even to the utmost spray.

First ; the interpretation of Holy Scripture was
lost in the contradictions and confusions of human
teachers. And when the right sense is lost, the
Scripture is lost. Just as a man's will is his will only
in the sense intended by him, and in no other : and
his will ceases to be his will when it is interpreted
against or beside his intention. S. Jerome says,
( The Grospel consists not in Scriptures, but in
the sense ; not on the surface, but in the marrow ;
not in the foliage of words, but in the root of truth.'
Again he says, e The Divine Scriptures when misintei-

TO THE INTERPRETATION OF SCRIPTURE. 195

preted by men become human.' l So that, after all,
the most scriptural are often the most unscriptural.
Vincent of Lerins says that heretics have always
been conspicuous for an obtrusive abundance of
quotation.2 S. Augustine calls the texts which
human teachers misinterpret, ( the shower of snares,'
pluvia laqueorumf of which the Psalmist speaks.

But when the interpretation goes, faith in the in-
spiration of Scripture speedily follows. The course
of Biblical criticism, both in Germany and in Eng-
land, shows that men do not long believe in the
divine inspiration of books which are rendered in-
credible by misinterpretation.

The school which is becoming dominant in the
Anglican Church and in the Universities, by reason
of its scholarship and attractiveness, has already re-
jected the inspiration of large parts of Holy Scripture :
and reduced the nature of inspiration to limits far
short of the truth.

To deny the inspiration of certain books, or parts
of such books, is to deny such documents to be Scrip-
ture : that is, to deny the genuineness, authen-
ticity and identity of these books. So ' their speech

1 S. Hier. Com. in Gal. cap. i. torn. iv. p. 230.

2 Vine. Lirin. Common, cap. xxv.

3 S. Aug. Enarrat. in Ps. x. sec. 10, torn. iv. p. 64.

02

196 THE RELATION OF THE HOLY GHOST

spreadeth like a canker.' 1 It is come then to this,
that the system which founded itself upon the claim
to be essentially and above all Scriptural, is ending
in denying the inspiration and authenticity of Holy
Scripture.

The guardianship of the Church being forfeited
by the act of separation from its unity ; even the
fragmentary Christianity which the separated bodies
carried away with them has dissolved, and the Sacred
Books have lost the divine evidence of their inspira-
tion and veracity.

What has hitherto been said will both explain and
refute two accusations commonly brought against the
Catholic Church, the one that it supersedes to so great
an extent the use of Scripture in the devotions of its
people ; the other, that it enunciates its doctrines in
an arbitrary and dogmatic way, regardless of the
facts of Christian antiquity and history.

Now, as to the former. In one sense it is simply
unmeaning and untrue to say that the Church super-
sedes the use of Holy Scripture in the devotions of
its people. Of what is the Missal, the Breviary, the
Kitual, and all the public services composed but of
the very text of Holy Scripture ? Every doctrine of
the faith, every sacrament, every festival, is ex-

1 2 Tim. ii. 17.

TO THE INTERPRETATION OF SCRIPTURE. 197

hibited in the very words of the inspired books.
Every doctrine and sacrament becomes the centre
round about which the prophecies, types, and fulfil-
ments recorded in Holy Scripture are gathered. They
are clothed in a tissue of the inspired words, chosen
out and interwoven together with a supernatural dis-
cernment and combination. They who by the grace
of God have come from the wilderness into the true
fold, can perhaps alone fully appreciate the change
from the level and dim surface of the Sacred Text as
read out of the Church, to the luminous distinctness,
the splendour, and the beauty of the very same words
when they are proclaimed by the voice of the Church
in the acts of its public worship. From every page
of Scripture words hitherto passed over seem to rise
up as prophets, seers, and evangelists, and to speak
with an articulate and living voice of the presence
and power of the kingdom of (rod. It is as if David,
and Esaias, the Beloved Disciple, and the Apostle
of the Gentiles were speaking to us and worship-
ping with us. But the objection is perhaps chiefly
intended in respect to the private devotions of the
people, to whom books of devotion written by unin-
spired men, rather than the Old or New Testament,
are generally given. Now, there is at first sight a
semblance of truth in the objection. It is perfectly

193 THE KELATION OF THE HOLY GHOST

true that manuals of devotion are distributed rather
than Bibles, and for many sufficient aod, we should
have thought, self-evident reasons.

From what has been already said, it is manifest
that the revelation of Divine truth and will was
anterior to all Scriptures and independent of them :
that it was full, complete, and harmonious in itself :
that it was perfect in its unity, order, and relation
of truth with truth. But it is equally manifest
that the Scripture afterwards written, though it
recognises, presupposes and refers back to this reve-
lation, does not contain it as a whole, and what it
does contain is to be found, not in order and com-
pleteness, but detached and scattered, so to speak,
here and there through the Sacred Text, which treats
also of local, personal, and transitory events. It is
perfectly true, therefore, that the Church puts into
the hands of its people books of devotion which
represent the whole order and completeness of reve-
lation, and not the partial and unordered aspect of
Scripture. Those books contain the Baptismal Creed,
which enunciates in compendium the whole dogma of
faith ; the Divine Law of the Ten Commandments,
as perfected by the Grospel, not the extinct Sabba-
tical injunctions of the Jews ; the mysteries of the
Holy Trinity, of the Incarnation and Passion ; of

TO THE INTERPRETATION OF SCRIPTURE. 199

the Holy Sacraments, their divine intention and
supernatural grace, with the practices and counsels of
penance and piety, whereby to prepare for their re-
ception, and the like. The Church teaches its people
now to worship and adore the Divine Presence in the
midst of us, as it did before the Scriptures were
written : as it did, too, when the millions of Christen-
dom had no Scriptures in their hands, because the
modern invention of printed books was not as yet
known, when, too, they could not have read those
books even if they had possessed them : which was
always the state of the multitude, and probably
always will be, to the end of the world. Grod has pre-
pared for the poor and the unlearned a rule of faith,
and a practice of devotion, full, unerring, and com-
passionately fitted to their needs, anterior in time to
all Scriptures, and essentially independent of them.
But as the objection is not confined to the poor, so
neither must the answer be. And perhaps there can
hardly be found a more pointed and exact illustration
of the argument of this chapter.

It is certain, then, that the practice of Catholics is
not so much to make use of the text of Scripture in
their devotions as of devotional books. But of what
are those books composed ? Take, for example, the
whole class of books used for meditation or mental

200 THE KELATION OF THE HOLY GHOST

prayer. They are from first to last the text of Holy
Scripture expounded and applied. Such books are
almost innumerable in the Catholic Church. The
spiritual exercises of S. Ignatius, and all the exposi-
tions and commentaries upon them, and all the count-
less volumes of meditations for every day in the year
which have sprung out of them, what are all these
but Holy Scripture brought home to the people
in the minutest and most practical way ? Out of the
Catholic Church such works hardly exist. English
Protestants have certain Commentaries on Holy
Scripture ; but these do not supply that which the
Catholic Church multiplies and puts into the hands
of its people with such abundance, that no thoughtful
Catholic is without a book of devout meditation upon
Holy Scripture.

I do not here stop to answer the strange and ex-
travagant pretensions of using Holy Scripture e with-
out note or comment.' It is enough to answer, God
has given a note and comment on Holy Scripture
which no man can exclude if he would. No man can
disregard without sin, the Church, the Faith, the Holy
Sacraments, and finally the Living Voice of His Spirit
speaking through the Church in every age, as in the
age before the Scriptures were written.

But, finally, there is one more practical and com-

TO THE INTERPRETATION OF SCRIPTURE. 201

plete answer to this objection. Catholics readily
admit that they do not go to the text of Scripture
for their devotion, as others do who are out of the
unity of the Church. The reason cannot be better
given than in the words which history ascribes to one
of our English kings. It is said that Henry III. of
England was asked by S. Louis of France why he
went so often to mass, and so seldom to sermon ; he
answered : ' Because I had rather speak face to face
with my friend, than hear about him.' It is the
consciousness of the presence of Jesus, Grod and man
in the Blessed Sacrament of the Altar which draws
all eyes and all hearts round about Him to the point
where He is personally present. S. Augustine says
that the Scriptures are ' the Epistles of the King '
sent to us.1 But when the King is with us we lay
up His Epistles, and speak with him : as friends read
the letters of an absent friend, but turn to him when
he is among them. The perpetual, daily, hourly
worship and communion with our Divine Master,
which is equally intelligible, personal, and all-suf-
ficing to the rich and to the poor, to the learned and
to the little child, and indeed more realised and
known by the hearts of the poor and of children
than by any others — this it is which renders the text
1 S. Aug. in Psalmos, torn. iv. 1159.

202 THE RELATION OF THE HOLY GHOST

of Holy Scripture, loved and honoured as it is, less
necessary to the disciples of the Church of Jesus
Christ.

The other objection I shall touch but briefly. It
is often said that Catholics are arbitrary and positive
even to provocation in perpetually affirming the in-
divisible unity and infallibility of the Church, the
primacy of the Holy See, and the like, without re-
gard to the difficulties of history, the facts of an-
tiquity, and the divisions of Christendom. It is
implied by this that these truths are not borne out
by history and fact : that they are even irreconcilable
with it : that they are no more than theories, pious
opinions, assumptions, and therefore visionary and
false.

We very frankly accept the issue. No Catholic
would first take what our objectors call history, fact,
antiquity and the like, and from them deduce his
faith ; and for this reason, the faith was revealed
and taught before history, fact or antiquity existed.
These things are but the basis of his faith, nor is the
examination of them his method of theological proof.
The Church, which teaches him now by its perpetual
living voice, taught the same faith before as yet the
Church had a history or an antiquity. The rule and
basis of faith to those who lived before either the

TO THE INTERPRETATION OF SCRIPTURE. 203

history or antiquity of which we hear so much ex-
isted, is the rule and basis of our faith now.

But perhaps it may be asked : ( If you reject his-
tory and antiquity, how can you know what was re-
vealed before, as you say, history and antiquity ex-
isted ? ' I answer : The enunciation of the faith by
the living Church of this hour, is the maximum of
evidence, both natural and supernatural, as to the
fact and the contents of the original revelation. I
know what are revealed there not by retrospect, but
by listening.1

Neither is this the Catholic method of theological
proof. Let us try it by a parallel. Would those who
so argue, try the doctrine of the Holy Trinity by
the same method ? Would they consider it arbitrary
and unreasoning to affirm that Grod is one in nature
and three in person, until we shall have examined
the history and facts of antiquity — that is, until we
shall have heard and appreciated the Sabellian,
Arian, Semiarian, and Macedonian heresies ? Or take

1 No better sample of unconscious Rationalism can be given,
though I quote it with regret, than the following words : ' To discern
the sacred past by the telescopic power of genius, and by the micro-
scopic power of scholarship, is one of the chief ends for which
universities and cathedrals are endowed, and for which theology
exists.' — Theology of the Nineteenth Century. Fraser's Magazine,
No. CCCCXXIL p. 256.

204 THE RELATION OF THE HOLY GHOST

the doctrine of the Incarnation. Are we to take the
Monophysite, Monothelite, and Apollinarian heresies,
and modify a doctrine of the Incarnation in conform-
ity to these facts ? Was not the doctrine of the Holy
Trinity and of the Incarnation revealed, preached,
and believed throughout the world before there were
Sabellians or Nestorians to deprave these truths ?
Was not the unity and infallibility of the Church and
the primacy of the Holy See instituted and believed
throughout the world before Montanists, or Acephali,
or Donatists, or Greeks arose to gainsay these facts ?
In truth, and at the root, is not this inverted and
perverse method a secret denial of the perpetual
office of the Holy Ghost ? The first and final ques-
tion to be asked of these controversialists is : Do you
or do you not believe that there is a Divine Person
teaching now, as in the beginning, with a divine, and
therefore infallible voice ; and that the Church of
this hour is the organ through which He speaks to
the world ? If so, the history, and antiquity, and
facts, as they are called, of the past vanish before the
presence of an order of facts which are divine —
namely, the unity, perpetuity, infallibility of the
Church of God: the body and visible witness of the
Incarnate Word, the dwelling and organ of the Holy
Ghost now as in the beginning : the same yesterday,

TO THE INTERPRETATION OF SCRIPTURE. 205

to-day, and for ever : its own antiquity and its own
history.

Let no one suppose that Catholic theologians, in
refusing to follow the inverted and rationalistic me-
thod of extracting dogmas from the facts of history,
for a moment either abandon the facts of history as
insoluble, or conceive that they are opposed to the
doctrines of faith. The Fathers were the children
and the disciples of the Church. They learned their
faith from it, and they expressed it partly in the
words the Church had taught them, partly when, as
yet, the Church had not fixed its terminology in lan-
guage of their own. In the former, the Church recog-
nises its own voice ; in the latter, it knows their in-
tention even when their language is less perfect. And
when they err, the Church both discerns and corrects
it : for the Church was their guide and teacher, not
they hers. If any one desire to see both proof and
illustration of what is here said, let him examine the
treatises of Petavius on the Patristic language re-
lating to the Holy Trinity ; or, to refer to a more
accessible work, let him turn to the language of the
Fathers on the Immensity of the Son in a well-known
work on the Development of Christian Doctrine. The
havoc made not only with the writings of the Fathers,
but with the doctrines of faith, by those who profess

206 THE KELATION OF THE HOLY GHOST

to interpret them, apart from the lineal tradition of
the Church, is evidence enough of the falseness of
this method.1 The only Father in whom, it is said,
the Church has noted no error, is S. Gregory of
Nazianzum. The Church can freely criticise the
works of its own disciples : for while they may err, it
cannot. And the imperfect conceptions and imper-
fect definitions of individual fathers of an early age
are rectified by the mature conceptions and authori-
tative definitions of the Church in a later. The ma-
turity of theology is not antiquity, but its later days ;
and language which was blameless in earlier and
simpler times, may become heterodox in after ages :
for example, the procession of the Holy Ghost from
the Father through the Son, the Immaculate Nativity
of the Mother of Grod, and the like. Again, language
which once was heterodox may become the test of

1 As a reductio ad impossibile, and I may say, ad absurdum, the
following words suffice: 'We must get rid of our preconceived
theories of what the Bible ought to be, in order to make out what it
really is. The immense layers of Puritanic, scholastic, papal, and
patristic systems, which intervene between us and the Apostolic or
Prophetic Ages — the elevation of the point of view on which those
ages stand above our own — aggravate the intensity of the effort to
the natural sluggishness of the human heart and intellect.' — Theology
of the Nineteenth Century. Fraser's Magazine, p. 255. It would be
still harder to reconcile the ' immense layers ' of this counsel with
the simplicity of the Divine action, whereby in all ages, pauperibus
evangelizatur, ' to the poor the Gospel is preached.'

TO THE INTERPRETATION OF SCRIPTURE. 207

truth, as the Homoousion, which was condemned by
the Council of Antioch in the Sabellian sense, and in
half a century was inserted in the Creed by the Coun-
cil of Nice. No critic except the living and lineal judge
and discerner of truth, the only Church of God, can
solve these inequalities and anomalies in the history
of doctrine. To the Church the facts of antiquity
are transparent in the light of its perpetual conscious-
ness of the original revelation.

Lastly, it is evident that in the Church alone the
Scriptures retain their whole and perfect meaning.
We hear to weariness of 6 the Bible and the Bible
alone ; ' but how is it that men forget to add, and
' the right sense of the Bible ? ' For what can add to,
or take from, or mutilate the Bible more profoundly
than to misinterpret its meaning ? Is it Scriptural to
say that f This is my body ' does not signify that it is
His body ; or e Whosoever sins ye forgive ' does not
convey the power of absolution ; or ' Thou art Peter,
and upon this rock ' does not mean that ( Peter is
the rock ; ' or ' They shall anoint him with oil ' does
not intend the use of oil? Surely the Scriptural
Church is that which takes these words in this sense
of the divine facts and sacraments, which were be-
lieved and venerated in the world before the Scrip-
ture was written.

208 THE RELATION OF THE HOLY GHOST

Nay, more, the Church so honours the written
Word of Gk>d, that it acts upon its lightest word. It
is a strange thing to hear men say that such and such
doctrines are incredible because so little is said of
them in Holy Scripture. Is truth measured by
quantity? How many divine words are needed to
overcome the unbelief of men? How often must
Grod speak before we obey Him ? How many times
must He repeat His revelations before we will submit
to His divine voice ? Does not every spark contain
the whole nature of fire ? Does not every divine
word contain the veracity of God ? The Church of
Grod recognises His voice in every utterance, and
honours the divine will revealed in the fewest sylla-
bles. The words ' He that loveth father or mother
more than me is not worthy of me,' has filled the
world with disciples. ' Whosoever shall lose his life
for my sake shall find it,' has multiplied the army of
martyrs. ' Whosoever shall confess me before men,'
has made the weakest dare the power of the world.
* If thou wilt be perfect, sell all that thou hast,' has
created the state of voluntary poverty. The twenty-
fifth chapter of S. Matthew has filled the Church with
the orders of active charity. ' Mary hath chosen the
better part,' has created and sustained the life of
contemplative perfection. These single words, once

TO THE INTERPRETATION OF SCRIPTURE. 209

spoken, are enough for the disciples of the Church,
which is the dwelling of the Holy Spirit of Truth,
the Author of the Sacred Books. It is this profound
faith in their sacredness which made S. Paulinus lay
them up in a tabernacle by the side of the Taber-
nacle of the Blessed Sacrament ; and S. Edmund
kiss the page of the Bible both before and after
reading it; and S. Charles read it kneeling, with
bare head and knees. So the Church cherishes its
least jot or tittle, and guards it as a deposit dearer
than life itself. And now it is every day becoming
manifest that in the flood of unbelief pouring at this
time upon England, the sole barrier to the inundation,
the sole guardian and keeper of Holy Writ in all the
integrity of its text and meaning, the sole divine
witness of its inspiration, the sole, immutable, and
unerring interpreter of its meaning is the Catholic
and Koman Church.

210 THE RELATION OF THE HOLY GHOST

CHAPTEE V.

THE RELATION OF THE HOLY GHOST TO THE DIVINE
TRADITION OF THE FAITH.

THERE now remains but one other subject on which I
purpose to speak. It has been affirmed in the last
chapter that Christianity whole and perfect was an-
terior to the records of Scripture and independent of
them. It remains now to show that Christianity has
been preserved ( pure . . . and unspotted from the
world,' that the illumination of Divine Truth, in the
midst of which the written record lies encompassed as
by a living and intelligent light, sustained by a living
and Divine Teacher, is at this day as it was when it
came from the Father of lights, without change or
shadow of alteration. And this we shall see more
clearly by tracing the relation of the Holy Spirit to
the tradition of the dogma of faith.

But before I enter upon this point I am irresistibly
drawn to say a few words on the analogy between the

TO THE DIVINE TRADITION OF THE FAITH. 211

Church in Eome in the fourth century, and in England
in the present.

For three hundred years the mightiest empire the
world ever saw strove with all its power to drive the
Church of Grod from off the face of the earth. All that
force could do was tried, and tried in vain. The
Church withdrew itself, but was still visible. It wor-
shipped in catacombs, but bore its witness by martyr-
dom. When the storm was over-past, it ascended
from the windings of the catacombs to worship in the
basilicas of the empire. It must have been a day full of
supernatural joy, a resurrection from the grave, when
the Christians of Eome met each other in the streets
of the city by the light of the noonday sun. In those
three hundred years a change altogether divine had
passed upon the empire. The world from which
the Church withdrew itself was compact, massive,
irresistible in its material power, its gross paganism,
and its profound immorality. The world which met
the gaze of the Church at its rising was altogether
changed. Christianity had penetrated on every side.
It was in all its provinces, in all its cities, in Eome
above all, in its legions, and its fleets, in the forum,
in the senate, and in the palace of the CaBsars. The
heathen world was dissolving and passing away by
the two-fold action of an internal disintegration, and

P 2

212 THE EELATION OF THE HOLY GHOST

of the expansion of the light of faith. The outlines
of the Christian world were already traced upon
the earth, and its rudiments were rising into visible
unity and order. The image of the city of (rod
hovered above the tumults and confusions of man-
kind, awaiting the time when the Divine will should
clear from the circuit of the Kornan world that which
hindered its peaceful possession.

Like to this in many ways is the change which
is now before our eyes. I pass by the history of
wrongs and sufferings which are now no more. It is a
grievous and fearful tale, to be forgotten, if it may.
Let us turn to brighter things. For three hundred
years the Church in England has worshipped in secret,
withdrawn from the sight of man. After all its
wounds it lived on, a vigorous and imperishable life,
and came forth once more, ascending from the cata-
combs to offer the Holy Sacrifice in stately sanctuaries,
and the light of noon.

It is now thirty years since it rose again from its
hiding-place ; and the world which meets its view is
far other than the world which drove it before its
face. It sees no more the whole people of England,
under a dominant hierarchy, armed with the power
of law to persecute even to death the priest who offers
the holy sacrifice, and to force an outward uniformity

TO THE DIVIDE TKADITION OF THE FAITH. 213

upon the whole population. It does not any longer
see the Anglican Church sole and exclusive in its
privileges, and asserting authority over the English
people. The days of its supremacy are long gone.
England is now in the possession of a multitude of
sects, among which the Church of the Eeformation
finds its place and its kindred as one among many,
richer and more favoured by the higher classes, but
content with its wealth and place, and the toleration
which it shares with others.

There are signs upon the horizon over the sea.
Protestantism is gone in Grermany. The old forms
of religious thought are passing away. They are
going in England. Separation has generated sepa-
ration. The rejection of the Divine Voice has let
in the flood of opinion, and opinion has generated
scepticism, and scepticism has brought on conten-
tions without an end. What seemed so solid once is
disintegrated now. It is dissolving by the internal
action of the principle from which it sprung. The
critical unbelief of dogma has now reached to the foun-
dation of Christianity, and to the veracity of Scripture.
Such is the world the Catholic Church sees before it
at this day. The Anglicanism of the Eeformation is
upon the rocks, like some tall ship stranded upon
the shore, and going to pieces by its own weight and

214 THE RELATION OF THE HOLY GHOST

the steady action of the sea. We have no need of play-
ing the wreckers. It would be inhumanity to do so.
God knows that the desires and prayers of Catholics
are ever ascending that all which remains of Chris-
tianity in England may be preserved, unfolded and
perfected into the whole circle of revealed truths and
the unmutilated revelation of the faith. It is inevi-
table that if we speak plainly we must give pain and
offence to those who will not admit the possibility
that they are out of the faith and Church of Jesus
Christ. But if we do not speak plainly, woe unto us,
for we shall betray our trust and our Master. There
is a day coming, when they who have softened down
the truth or have been silent, will have to give ac-
count. I had rather be thought harsh than be con-
scious of hiding the light which has been mercifully
shown to me. If I speak uncharitably let me be told
in what words. I will make open reparation if I be
found in fault.

Now what I wish to show in this chapter is, that the
real ultimate question between the Catholic Church
and all Christian bodies separated from it, is not one of
detail, but of principle. It is not a controversy about
indulgences, or purgatory, or invocations and the like,
but of the divine tradition of dogma, its certainty
and its purity. The Catholic Church teaches that,

TO THE DIVINE TRADITION OF THE FAITH. 215

as the preservation of the world is creation produced,
and a continuous action of the same omnipotence by
which the world was made, so the perpetuity of
revelation is sustained by the continuous action of
the same Divine Person from whom it came.

All bodies in separation from the Church justify
their separation on the alleged necessity of reforming
the corruptions of doctrine which had infected the
Church and fastened upon the dogma of faith. But if
the same Person who revealed the truth still preserves
it, then it is as unreasonable for man to profess to
reform the Church of Grod as it would be to endeavour
to uphold or to renew the world. Men may gird a
dome, or reform a political society, but they can no
more reform the Church of (rod than they can give
cohesion to the earth, or control the order of the
seasons or the precessions of the equinox.

(rod alone can reform His Church, and He re-
forms it by itself acting upon itself, never by those
who refuse to obey it, and oppose its divine voice.
Grod has reformed the Church by its Pontiffs, and its
Councils. A great part of the Pontifical law, and
the greater part of the decrees of Councils, as for in-
stance, of Constance and of Trent, are occupied with
the reformation not of the doctrines of the Church, but
the sins of men. As each man can reform himself

216 THE RELATION OF THE HOLY GHOST

alone, so the Church alone can reform itself. But
this reformation does not enter into the divine
sphere of the faith or law of Jesus Christ, which is
always pure and incorrupt, but into the wilderness of
human action, human traditions, and the sins which
by human perversity are always accumulating.

Now my purpose is to show that the confusions,
contentions, and spiritual miseries which hare fallen
upon England, and which afflict us all both in public
and in private, have come from the pretension of
reforming the Church of Grod. And to do so, it will
be enough to show, that Grod has so provided for His
Church as to render such a reformation not only
needless but impossible.

S. John writing to the faithful at the close of the
first century, says : — e You have the unction from
the Holy One, and know all things. . I . Let
the unction which you have received from Him abide

man teach
all things,

and is truth, and is no lie : and as it has aught you,
abide in Him.' 1

These words plainly affirm :—

1. That they had already received the unction of
the Spirit of Truth ; and therefore that they had no

1 1 S. John ii. 20-27.

in you. And you have no need that
you ; but as His unction teacheth you ol

TO THE DIVINE TRADITION OF THE FAITH. 217

need to seek for a knowledge which they did not
possess, because they had already received it.

2. That they had no need of human teachers,
because they were already under the guidance of a
teacher who is Divine.

3. That this unction was not partial but plenary,
and taught them f all things,' that is the ivhole reve-
lation of the Faith.

4. That this unction is truth, absolute and perfect.

5. That it is f no lie,' is unmixed with any false-
hood, error, or doubt. But this unction is the Holy
Ghost, who, as we have abundantly seen in the first
chapter, rested first upon the head of our Great
High Priest Jesus, the Head of the Church, and
from Him descends upon His body which is the
Church, and goes down to the skirts of His clothing,
to the least of His members, so long as they faithfully
abide in Him their head, through the Church which
is His body.

I do not know in what words the infallibility of
the Church and the immutability of its doctrines
can be more amply affirmed. For they declare — (1.)
that by virtue of the perpetual presence of this
unction which is the Holy Ghost, the Church pos-
sesses the whole revelation of God; (2.) that it is
preserved by Divine assistance, unmixed, and in all

218 THE RELATION OF THE HOLY GHOST

its purity ; and, (3.) that it is enunciated perpetually
through the same guidance by a voice which can-
not lie.

Now let us draw out the consequences of this
truth.

1. The first is that all the doctrines of the Church
to this day are incorrupt. I mean that they are as
pure to-day as on the day of Pentecost; and that,
because they are the perpetual utterances of the
Spirit of Truth, by whom the Church both in teach-
ing and believing is preserved from error. Indivi-
duals may err, but the Church is not an individual.
It is the body of a Divine head united indissolubly
to Him. It is the temple of the Holy Grhost united
inseparably to His presence. The illumination of
the Spirit informs the collective and continuous in-
telligence of the Church with adequate and precise
conceptions of revealed truth, and the assistance of
the Holy Spirit guides and sustains the Church in
the adequate and precise enunciation of those con-
ceptions. And this, as we have seen, constitutes the
active infallibility of the Church as a teacher, exempt
from error because guided by a Divine Person. The
Church being the organ of His voice, the articulations
are human but the voice is Divine.

To deny this is to deny the perpetuity of truth,

TO THE DIVIDE TRADITION OF THE FAITH. 219

and the office of the Holy Spirit as the perpetual
guide of the faithful. But if there be no Divine
teacher there is no Divine certainty, and faith de-
scends to opinion based upon human evidence and
criticism. But this, as we have seen, is rationalism,
incipient or absolute, explicit or implicit.

2. But the doctrines of the Church are not only
incorrupt but incorruptible. To be incorruptible is
not only a fact but a law of their nature. For this
cause we deny the possibility of a reformation of the
Church as a witness or teacher of faith and morals.
The need of such a reformation can never exist. It
is the permanent and incorruptible doctrine of the
Church which is the instrument of all reformation.
If it be corrupted, how shall it reform or restore
others from corruption? If the salt have lost its
savour, wherewithal shall it be salted ?

I am not denying the existence of error and cor-
ruption in Christendom. There has been enough of
all kinds in every age ; but they have been the errors
and corruptions of individuals, not of the Church.
They have existed within the Church till the Church
cast them out. They never fastened upon the Divine
tradition of dogma, nor mingled themselves in the
Divine utterances or enunciations of the doctrines
of faith. The errors of individuals cannot prevail

220 THE RELATION OF THE HOLY GHOST

against the Church. Individuals depend on the
Church, not the Church on individuals. The Church
depends on its Divine Head, and upon the perpetual
presence of the Divine Person who inhabits it. The
Church, therefore, has an independent, absolute, and
objective existence. It is a Divine creation depend-
ing upon the Divine will alone, the instrument of
probation to mankind. It is the Sacrament of Truth
which remains always the same whether men be-
lieve or no. Just as the Holy Eucharist is always
the same in the fulness of its Divine sanctity and
grace, even though the priest who consecrates and
the multitude who receive it be in sacrilege ; and as
the light of the sun is always the same in unchanging
splendour though all men were blind ; so with the
truth and sanctity of the Church. , No human error
can fasten upon the supernatural consciousness of
the truth which pervades the whole mystical body,
and this passive infallibility preserves the doc-
trines of the faith whole and incorruptible in every
age.

All this is more emphatically true of the
Teaching Church. The pastors of the Church may
err one by one, but the pastoral body can never err.
The chief Pastor is in the midst of them, and they,
as His witnesses and messengers, constitute the

TO THE DIVIDE TRADITION OF THE FAITH. 221

magi&terium Ecclesice, the authoritative voice of
the Church speaking in His Name. Here and there
individuals among them, one by one, have erred, but
their error has never fastened itself upon the authori-
tative mind and voice of the Church. Every age of
the Church has had its heresy ; some ages have had
many ; almost every heresy has had a pastor of the
Church for its author ; sometimes a heresy has spread
wide both among pastors and flock ; multitudes have
been infected by it. But the mind and voice of the
Church has never changed, never varied by an accent
or by an iota. As every age has had its heresy, so
every heresy has been cast out ; some sooner, some
later, some with ease, because they were superficial
and weak ; some with difficulty, because they were
tenacious and strong, like the diseases of a living
body, of which some are upon the skin, some in the
substance, but all alike are cast out by the vigour of
health and life. In this way every heresy has been
expelled. What mark did Sabellianism, Arianism,
Nestorianism, leave upon the mind or voice of the
Church ? Not a trace nor a tarnish of falsehood or of
evil, but only a new precision of conception and ex-
pression, a new definition in the mouth of its pastors,
and a more explicit faith in the hearts of its people.
The Church is the teacher of the pastors, as the

222 THE KELATION OF THE HOLY GHOST

pastors are the teachers of the flock. Doctores fide-
Hum discipulos Ecclesice, as S. Gregory says, and the
collective body of its pastors is the organ of the Holy
Spirit of truth, and their voice is the active infalli-
bility of the Church. And the mind and voice of the
Church are supernatural. I mean the world- wide
and continuous intelligence of the Church of all
nations and in all ages, which testifies as a witness
both natural and supernatural, to the facts of the
Incarnation and of Pentecost ; and decides as a judge
with a supernatural discernment, and enunciates the
whole revelation of Grod as a teacher having authority
because of the divine illumination, the divine cer-
tainty, and the divine assistance which abides with it.
From what I have said it will be understood how any
individuals, people, or pastors may err, and yet their
error leave no stain or trace upon the mind and voice
of the Church, either in its belief or in its teaching ;
and how not only the truth in itself is incorruptible,
as it must be, and also its revelation, for that is Grod's
act, but likewise its tradition and enunciation in
the world, for these also are divine actions within
the sphere of the human intelligence and human
speech, whereby both the thoughts and words of
the Church are divinely assisted to perpetuate the
original revelation of the continuous operation of

TO THE DIVINE TRADITION OF THE FAITH. 223

the same Divine Person who revealed the faith to
men.

3. But that which is incorruptible is immutable,
and the doctrines of the Church are the same to-day
as in the beginning. All corruption is change, but
not all change corruption : there is a change which
destroys, and a change which perfects the identity of
things. All growth is change. A forest tree in its
majesty of spread and stature, has perfect identity
with the acorn from which it sprung, but the change
of ages which has passed upon it, perfects its identity
by unfolding its stateliness and beauty.

But all decay is change. When the tree of the
forest droops its branches, dies, and falls into the
dust about its root, this change is corruption.

Now in this latter sense change is impossible in
the doctrines of the Church, for Grod is not the God
of the dead but of the living. His Church is the body
of His Son, and has life in itself, and all its doctrines
and sacraments are the expressions of the character
of His life which quickens it.

Take the history of any doctrine in proof. Trace
the dogma of the Holy Trinity from the Baptismal
formula to the Baptismal creed, to the definitions of
Nice and Constantinople, and to the precision of the
creed of S. Athanasius. There is here growth, ex-

224 THE RELATION OF THE HOLY GHOST

pansion, maturity, and therefore change, but absolute
identity of truth. So again trace the doctrine of the
Incarnation from the simple formula, ' the Word was
made flesh,' to the definitions against the Mono-
physites, the Monothelites, the Apollinarians, to the
Cur Deus Homo of S. Anselm, and the treatises of
Suarez ; the intellectual conception and verbal ex-
pression have received a vast expansion, but the
truth is identical, namely, God Incarnate, two perfect
natures in one Divine person. Or once more, the
doctrine of the Blessed Eucharist in all its aspects as
a Sacrament, and as a Sacrifice, and as an object of
adoration is no more than the words ' This is My
body,' in the fulness of their intellectual conception.
And lastly, the doctrine of the Immaculate Conception
is no more than the last analysis in a long series of
intellectual processes by which the belief of the whole
Church from the beginning in the absolute sinlessness
of the mother of (rod has found its ultimate expres-
sion. These four doctrines, as they are propounded
now, are identical with the same four doctrines as
they were propounded in the beginning. They have
been unfolded into more explicit enunciation by a
more precise intellectual conception and a more exact
verbal expression, but they are the same in all their
identity. Just as the gold from the mine is always

TO THE DIVINE TRADITION OF THE FAITH. 225

the same though in the succession of times and
dynasties it receive new images and superscriptions.
So far, then, truth may grow but never change.

Such, however, is not the case with doctrines
which are separated from the unity of the Church
and the custody of the Divine Teacher who sustains
the Faith. Trace the history of the Holy Trinity
from Sabellius to Socinus, or of the Incarnation from
Nestorius to Strauss, or of the Holy Eucharist from
Luther to the present sacramentarian unbelief which
overspreads England ; or the article of the One Holy
Catholic Church from the Reformation to this day in
England alone, and in the Anglican Church only, in
which no definition can be obtained whether the
Church be visible or invisible, numerically one or
only morally one, that is, divisible into many parts
and yet called one, though it be a plurality of inde-
pendent and conflicting bodies. This is change in-
deed, in which the identity of doctrine is lost. The
oak has mouldered and fallen into its dust.

This then is what I mean by the immutability of
doctrines. jffney are identical in number and in
kind. Their disc and circumference are now as they
were when they were first traced on the minds of the
Apostles by the light of the Spirit of Grod. They
have come down to us through all ages, and in the

Q

226 THE RELATIOX OF THE HOLY GHOST

midst of all heresies, illuminating all intelligences
and conforming them to the truth, but receiving no,
tarnish or soil from the human intellect, just as the
light of heaven pierces through the mists and pes-
tilences of the world, and is in contact with all its
corruptions and impurities without a shadow of stain
or alteration.

The doctrines of the Church then are as unmixed
as the light ; and undiminished in all the perfections
of truth, which like Jesus ' is yesterday and to-day,
and the same for ever.'

4. And from this a fourth truth immediately fol-
lows, that the doctrines of the Church in all ages are
primitive. It was the charge of the Eeformers that
the Catholic doctrines were not primitive, and their
pretension was to revert to antiquity. But the appeal
to antiquity is both a treason and a heresy. It is a
treason because it rejects the Divine voice of the
Church at this hour, and a heresy because it denies
that voice to be Divine. How can we know what
antiquity was except through the Church ? No indi-
vidual, no number of individuals can go \|ack through
eighteen hundred years to reach the doctrines of an-
tiquity. We may say with the woman of Samaria,
6 Sir, the well is deep, and thou hast nothing to draw
with.' No individual mind now has contact with

TO THE DIVINE TEADITION OF THE FAITH. 227

the revelation of Pentecost, except through the
Church. Historical evidence and biblical criticism
are human after all, and amount at most to no more
than opinion, probability, human judgment, human
tradition.

It is not enough that the fountain of our faith be
Divine, It is necessary that the channel be divinely
constituted and preserved. But in the second chap-
ter we have seen that the Church contains the foun-
tain of faith in itself, and is not only the channel
divinely created and sustained, but the very presence
of the spring-head of the water of life, ever fresh
and ever flowing in all ages of the world. I may say
in strict truth that the Church has no antiquity. It
rests upon its own supernatural and perpetual con-
sciousness. Its past is present with it, for both are
one to a mind which is immutable. Primitive and
modern are predicates, not of truth, but of ourselves.
The Church is always primitive and always modern
at one and the same time; and alone can expound
its own mind, as an individual can declare his own
thoughts. ' For what man knoweth the things of a
man, but the spirit of a man that is in him ? So the
things also that are of Grod no man knoweth, but the
Spirit of Grod.' l The only Divine evidence to us of

1 1 Cor. ii. 11.
Q2

228 THE RELATION OF THE HOLY GHOST

what was primitive is the witness and voice of the
Church at this hour.

5. But lastly, though the Catholic doctrines are
incorrupt, incorruptible, immutable, and therefore
always primitive by virtue of the Divine custody and
enunciation of the Spirit of Truth, nevertheless they
are transcendent ; that is, they pass beyond the limits
and horizon of our reason, and that because they are
truths of the supernatural order. They belong to a
world of which all the proportions surpass and over-
whelm our powers of thought. They are not discoveries
of the reason but revelations of Grod, and as such, to
be received by faith. They must first be believed
before they can be understood, for faith generates
intelligence. S. Augustine said to the heretics of
his day, ' Intellige ut credas verbum meum : sed
crede ut intelligas verbum Dei.' 'Understand what
I say that you may believe it. Believe what (rod
says that you may understand it.' How should we
know the supernatural order, its limits, operations,
and doctrines except Grod had revealed it ?

And these truths are but revealed in part, and
can therefore only be known in part. They are
like the path of a comet which eludes our calcula-
tion, or like electricity which renders no account of
itself, or like the pencil by which the sun draws the

TO THE DIVINE TRADITION OF THE FAITH. 229

images of nature : all these are facts undoubted, in-
dubitable, yet inexplicable; and, if they were not
known scientific truths, would be incredible. So it is
with the truths of revelation : for instance, the origin
of evil, the freedom of the will under the operation of
grace ; the end of evil ; the eternity of punishment ;
the solution of the world and of the life of man as a
probation for eternity.

And yet these very doctrines, because they are
transcendent, are all the more evidently divine. They
have the perfection of God upon them. They surpass
our finite intelligence, because they are the outlines
of truths proportionate to the infinite intelligence.
If they presented nothing that I cannot understand,
they would present nothing that I might not have
invented. ' Credo quia impossibile ' is a great truth,
though a paradox. If it were possible to man, there
would be no need of the revelation of God. The
footprint of a man betokens man. The footprints
of God point to a Divine Presence as their only cause.
The only feet which could impress them are those
which walked upon the water. For instance, the
doctrine of the Holy Eucharist, of the Communion
of Saints, of the Church, one, visible, indivisible,
with its supernatural light and divine infallibility,

230 THE RELATION OF THE HOLY GHOST

all these point to a wisdom which transcends our
reason, as heaven transcends the earth.

Such, then, is the tradition of dogma which de-
scends perpetually in the Church, and such the rela-
tion of the Holy Spirit of Truth to that tradition.
He is its Author and its Guardian. He both diffuses
the light by which it is known and conceived, and
presides over the selection of the terms in which it
is defined and enumerated.

And here I might leave the subject, but that, in
this day, the old pretension of reforming the dog-
matic teaching of the Church has been renewed
under a more specious form. It is now alleged that
the old dogmatic formulas were a true expression of
the rude and uncultured religious thought of the
early or Middle Ages : that the progress of the
human intelligence in the matter of Christian
thought demands a new expression ; that this ex-
pression will not be dogmatic, but f moral and spiri-
tual ; ' that the nineteenth century has a theology
of its own, which, if not already formed, is forming
under intellectual and spiritual impulses, the mo-
mentum of which is irresistible. The old Catholic
dogmatism is said to be dead and only cumbering
the ground. This is a reformation upon the Refor-

TO THE DIVINE TRADITION OF THE FAITH. 231

mation. All dogmatism — Lutheran, Calvinistic, and
Anglican — must yield to a newer, deeper, more spiri-
tual insight into the moral idea of Christianity. Let
us examine these pretensions a little, and then con-
clude.

In a former chapter I have affirmed that the
truths known to the natural reason, or by the light
of nature, have been transmitted as an intellectual
tradition in the society of mankind. These truths,
which relate to the existence and perfection of (rod,
and to the moral nature of man, are 'permanent
and immutable. They constitute what is called na-
tural theology and philosophy. Upon the basis of
these certain, fixed, and permanent truths has been
raised a structure of metaphysical and ethical sys-
tems, which are related to the primary philosophy
as dialects are related to a language. Such are the
philosophies which have multiplied themselves both
before the faith entered into the world and since.
Now these secondary formations or philosophies are,
in great part, tentative, uncertain, mutable, and
transient. They arise and pass away without at all
shaking the permanence of the primary stratum upon
which they all repose. The enunciation of these
primary truths may be called the axioms or dog-
mas of philosophy. I affirm that these dogmas of

232 THE RELATION OF THE HOLY GHOST

philosophy are fixed and immutable, because the truths
they express are so. For instance, the existence of
(rod, His moral perfections, the moral nature of man,
his freedom of moral action, his responsibility, and
the like, are fixed and immutable truths. They are
as true and certain now as they were in the begin-
ning. They can never become more or less true,
fixed, or certain, but continue permanently in the
same certainty and veracity. For this reason the
verbal expression or dogmatic form of them is like-
wise fixed and permanent. The cry or the pretension
of a new philosophy to replace the old, contains a
tacit denial of the certainty of these primary truths.
It is scepticism under a mask. In the order or
sphere of the secondary or deductive philosophies
there may be many modifications and steps of pro-
gressive exactness. The former are the axioms of
the human reason, which stand for ever, like the
lights of the firmament, steadfast and changeless.

The same may be said of the scholastic theology,
which consists in a scientific treatment of revealed
truths, both of the primary and of the secondary order.
Those of the primary order are the truths which are
expressly revealed ; those of the secondary, the con-
clusions which are deduced from them by process of
reasoning.

TO THE DIVINE TKADITION OF THE FAITH. 233

Now the former order of primary truths is perma-
nent and immutable. In the secondary order of
deductions it is possible that verifications and modi-
fications may from age to age be admitted. But the
tradition or transmission of this whole order of truths,
both primary and secondary, constitutes the theology
of the Church. And this c Science of God ? distri-
butes itself according to its subject matter into dog-
matic, which treats of God and His works in nature and
grace; into moral, which treats of the relations of man
to God and to his fellows ; into ascetical, which treats
of the discipline of penance and obedience ; and into
mystical, which treats of the union of the soul with
God, and its perfection. Now all these four branches
of theology have their primary and their secondary
truths. The latter spring from the former and re-
pose upon them. In the latter we may conceive of
a progressive exactness, always retaining their con-
tact with the primary truths, which are the base of
all. But the primary truths are truths of revelation,
the knowledge of which resides immutably in the
intelligence of the Church. They are fixed truths,
and their verbal expressions are fixed dogmas, true in
every age, and not less or more true than they were,
nor ever will be. For what is dogma but the intel-
lectual conception and verbal expression of a divine

234 THE RELATION OF THE HOLY GHOST

truth ? But as these truths can never vary, so neither
the conception and expression of them. An immu-
table body casts an immutable shadow. A fixed form
describes a fixed outline upon a mirror. The original
never varies, therefore the reflection cannot. Of an
eternal truth the image must be always the same.
For instance, the unity of God is an eternal truth.
The proposition that God is One is a dogma ; that He
is One in nature, Three in person ; that the Three
Persons are co-equal and co-eternal ; that God is
infinite in His perfections ; that the Father is the
fountain of Godhead ; that the Son is eternally be-
gotten of the Father alone ; that the Holy Ghost
eternally proceeds from the Father and the Son, and
the like, which might be indefinitely multiplied in
enumeration, are eternal truths, and their outlines
reflections and images on the human intelligence,
both of the Church and of the individual, are fixed
and immutable dogmas.

So again to take another order of truths. That
God created the world ; that God is present with His
creation ; that He governs it in the order of nature ;
that His mind and will are its laws both in their
permanent operations and in their exceptional sus-
pension and change — all these are divine truths, and
the verbal expression of them are dogmas ; permanent

TO THE DIVINE TRADITION OF THE FAITH. 235

because the truths are immutable, and immutable
because true.

Again, that God has redeemed the world ; that the
Son was made man of a virgin mother ; that He lived
on earth, taught, worked miracles, chose and ordained
apostles, founded His Church, instituted sacraments,
died, rose again, ascended into heaven, sent the
Holy Ghost to abide and to teach in His stead for
ever — all these are both divine truths in their own
objective subsistence, in the order of divine facts,
and also dogmas in their intellectual conception and
verbal expression; and as these truths can never
become less true, nor lose their value or place or
relation to the will of God, and to the soul of man,
so neither can the dogmas which express them.

And lastly, that I may not waste more time over
a subject which, but for the almost incredible con-
fusions of thought and language now prevalent, I
should not so much as have introduced — that the
Church is one and indivisible, singular in existence,
the temple of the Holy Ghost, and the organ of His
voice ; indefectible in its life, immutable in its know-
ledge of the truths revealed, and infallible in its
articulate enunciation of them ; that the sacraments
are channels of grace, each after its kind ; that the
operations of the Holy Ghost as the illuminator and

236 THE RELATION OF THE HOLY GHOST

sanctifier of the Church and of its members are per-
petual : to go no further — all these are divine and
permanent and immutable truths, and therefore
the intellectual conception and verbal expression of
them become fixed and unchangeable dogmas.

What then is dogmatic theology, taken as a whole,
with all its contents, but the intellectual conception
and verbal expression of the revelation of Grod,
truth by truth, and therefore dogma by dogma ; a
fixed, permanent, and immutable transcript upon the
human mind, and a perpetual and changeless enun-
ciation of the same truth with all its intrinsic truths
which constitute its perfect outline and complete
integrity ?

I can perfectly understand the consistent rationalist
when he rejects dogmatic theology, because he disbe-
lieves the whole order of divine truths and facts which
it expresses. When the body falls the shadow vanishes.
When the original ceases to exist, the reflection passes
away. This is intelligible and coherent. Again,
when the inconsistent and incipient rationalist rejects
those facts of dogmatic theology, or those particular
dogmas which express certain particular truths and
facts which he disbelieves, this also is intelligible
and consistent. But when he, professing to retain a
belief in the divine truths arid facts of Christianity,

TO THE DIVINE TRADITION OF THE FAITH, 237

denounces dogmatic theology and the tradition of
dogma, this in educated and cultivated men is an
intellectual obliquity which suggests one of two
solutions, either that from want of systematic and
orderly study he has only an incomplete and frag-
mentary knowledge of what dogmatic theology is,
or that a warp in the moral habits and temper
which influence the intellect, or at least the tongue,
makes him less than his own proper stature as a
reasoner. And yet this language is not only heard
from writers of high name and true cultivation, but
is becoming prevalent, and rising into the ascendent
at this time.1

1 An instance of this may be seen in a paper entitled Theology of
the Nineteenth Century, in the number of Fraser's Magazine already
quoted, in which the writer, after everywhere denouncing dogmatic
theology, especially the scholastic, speaks as follows : — ' May I take
as an illustration the very corner-stone of Christianity, the Divine
subject of the Gospel of history? A common mode of dealing
with this sacred topic has been to take certain words — Christ —
Messiah — Son of Grod — Son of Man — two natures. — one Person —
two wills — one substance, and without defining the meaning of these
words, without describing what moral or spiritual truths were in-
tended to be conveyed by them, to arrange them in the most logical
way that could be found, and to justify that arrangement by sepa-
rate Scripture texts ' (p. 262). This kind of theology the writer
designates as ' barren.' But in this passage the writer seems to show,
either that he has never studied dogmatic theology, in which every
term such as nature, person, will, substance, &c., has as precise and
definite a value as the algebraic symbols ; or, that he does not
know the limits of dogmatic and mystical theology, under which
' the moral and spiritual truths ' are classed and treated.

238 THE RELATION OF THE HOLY GHOST

If such writers and reasoners would only be so
good as to state positively what truths and facts of
Christianity they do really hold, we should be better
able to understand them. But it is to be feared that
to extract this confession would lay open a great
waste of unbelief which lies hid under a cloud of
words. Such a test would inevitably produce one of
two consequences. Either it would show that under
the rejection of dogmatic theology lies concealed a
tacit denial of the Divine truths and facts which it
expresses ; or that such theologians, when constrained
to put into definite words what Divine truths and
facts they do believe, would be convicted, within that
circle, of being as dogmatic as those they assail. None
but obscure or inconsecutive minds can long play fast
and loose between affirming Divine truths and de-
nouncing dogmatic theology.

One frequent cause of all .this confusion is to be
found in the fact, that among non-Catholic writers,
above all in England, the distinctions and boundaries
of dogmatic, moral, ascetic and mystical theology are
lost. Men speak of theology, meaning dogma only ;
and seem to be unconscious of the other branches of
Divine truth, and the separate cultivation which the
Church has given to them. Nothing proves this
more evidently than the astonishing assertion that a

TO THE DIVINE TRADITION OF THE FAITH. 239

dogmatic treatise on the Incarnation is barren because
it does not teach us what was ( the real mind ' and
( the delineation of the character ' of our Divine
Lord : l and again, ' It is about as true to say that a
human friend raises and benefits us in proportion to
the correctness of our theory of his character, as to
say that (rod does so in proportion to the accuracy of
our speculative creed.' 2 As a parallel to these state-
ments I would say: * Astronomical demonstrations are
barren because they do not teach us "the real mind,"
nor " delineate the character " of God. Correct know-
ledge is useless because it does not alone raise and
benefit those who possess it.' Can there be found in
all the writers and preachers — out of reverence to the
saints, fathers, doctors, theologians of the Catholic
Church I will not so much as name them — anyone
so senseless as to imagine that dogmatic theology is
directed to the delineation of the character of our
Divine Master, or that correct intellectual knowledge
of the whole science of Grod without the illumination
and correspondence of the heart and will could 'raise
and benefit,' if that means sanctify and save, those who
possess it ? This seems to be a solemn or a superficial

1 Theology of the ^Nineteenth Century, Fraser's Magazine ut supra,
p. 282.

2 Spectator, March 25, 1865, p. 331.

240 THE RELATION OF THE HOLY GHOST

trifling with sacred things ; in which men might learn
if they had the will, and are therefore culpable, if
being ignorant they affect to criticise or to teach. If
they would give themselves the trouble to open the
first book of elementary theology, they would learn
that dogmatic theology is directed to the intellect and
mystical theology to the will : that dogmatic theology
is said to perfect the intellect because it elevates and
informs it with revealed truth, and thereby conforms
it to the Divine intelligence in so far as these truths
of revelation are known. It is therefore both true
and evident that dogmatic theology does most lumi-
nously and supernaturally ( raise and benefit ' the
human intelligence. It makes a man capable of serv-
ing God by the 'reasonable service' of faith. Whether
he does so or not, depends upon moral conditions, that
is, upon the conformity of the will to the dictates of
his reason, which has thus been already conformed to
the truth and mind of Grod.

But it is not from dogmatic theology, but from
moral theology, that a man must learn the obligations
of the Divine will upon the human will. Dogmatic
theology enunciates to us the Divine truth : moral
theology expounds to us the Divine law. The first
formation of the will is accomplished by moral
theology. Its maturity is committed to ascetic, its

TO THE DIVINE TRADITION OF THE FAITH. 241

perfection to mystical theology. But these last three
provinces of theology, under which falls all that re-
lates to the moral character of Grod and of our Divine
Lord, and all that relates to the interior and spiritual
life of Grod in the soul, and of the soul in Grod, seem
to be wholly unknown to the confident critics of these
days. In all the theology, so to speak, of the Angli-
can Church, I know of no attempt to treat of moral
theology or to supply the blank and void which the
Eeformation has made in this province of the Divine
truth, except Andrewes' ' Exposition of the Ten
Commandments,' Taylor's 'Ductor Dubitantium,' and
Sanderson's ' Cases of Conscience.' And I know of
no three works that have fallen into more utter ob-
livion. The other writings of all three are known,
read and quoted, but most rarely are these moral or
ethical writings so much as named. And yet Taylor
staked his fame on the 'Ductor Dubitantium :' but
the atmosphere in which he left it was fatal, and
would not suffer it to live. Of the ascetical and
mystical theology, excepting Taylor's ( Holy Living
and Dying,' what one book can be named which pre-
sents a detailed treatment, or so much as an outline,
of the spiritual and interior life? And yet it is
out of the midst of this barrenness and desolation
that the voices are lifted up to denounce dogmatic

ft

242 THE RELATION OF THE HOLY GHOST

theology because it does not direct itself to fulfil that
which the Church accomplishes with an exuberance
of culture in its moral, ascetical and mystical theology,
while the Protestant and Anglican systems never ac-
complish at all. It is a significant fact that the devo-
tional books in the hands of Protestants are to a great
extent translations or adaptions of Catholic works.

Now I have been led to say thus much in order to
preclude certain objections which may be expected
to what I have affirmed in this and the previous
chapters on the tradition of dogma, and the dogmatic
theology of the Catholic Church ; and I do so the
more carefully, because the scope of this work has
hitherto limited our thoughts to the truths of revela-
tion, as they are impressed by the divine intelligence
upon the human reason. But it is impossible for
me to do more than recognise in passing the vast and
wonderful structure of moral wisdom rising from the
basis of the revealed perfection and law of Grod which
is contained in the moral theology of the Church.
The works of the moral theologians form a library
by themselves. One of them alone in his writings has
quoted and consulted nearly eight hundred authors
of all nations. The elaborate and perpetual study of
jurists upon the common and statute law of the
realm is a faint analogy of the scientific and exact

TO THE DIVINE TRADITION OF THE FAITH. 243

treatment of the natural and revealed law of Grod by
the councils and theologians of the Church ; which,
in expounding that law, has a divine assistance guard-
ing it from error.

Of the ascetical theology I will not here attempt
to speak ; but if any one will trace down the line of
writers from S. Nilus and Cassian to the present day,
who have treated specifically and in minute detail of
the way and instruments of conversion and penance,
and of the example and character of our Divine Lord
in His active life, they will seem to survey the reaches
of a great river from some height, where the breadth,
depth, and fulness of the stream can be seen at a
glance.

But the exhibition of the moral and spiritual
significance of Christianity is to be seen in its fulness
and maturity nowhere as in the mystical theology of
the Catholic Church. First of all in the devotions of
which the Incarnation is the object, as, for instance,
in the devotion of the Holy Name of Jesus, of which
S. Bernard, and S. Bernardine of Sienna, the B. John
Colombini, and S. Ignatius are the four chief foun-
tains.

Next in the devotion of the Blessed Sacrament in
all its forms and manifestations, of which S. Anselm,
and S. Bonaventure, and S. Thomas are luminous

B2

244 THE RELATION OF THE HOLY GHOST

examples, in the midst of a cloud of saints and ser-
vants of Grod, who by their lives, their preaching,
and their writings, have exhibited the mind and
delineated the character of Jesus, both as Grod and
man, with a fulness, vividness, tenderness, intimacy
and truth, to which no uncatholic writer upon record,
in any age of the world, has ever approached so much
as afar off.

Again, in the devotion of the Sacred Heart, which
is emphatically and articulately the expression of
that aspect of the Incarnation and of the Blessed
Sacrament which exhibits the mind and character,
the personal love and personal relation of our Divine
Lord to us, and ours to Him again. From S. Au-
gustine to the Blessed Margaret Mary, there is an
unbroken line of saints and writers who not only
exhibit this personal aspect of our Saviour to us, but
who are witnesses of what the Church, all through
those centuries, was teaching to its children. From
the time of the Blessed Margaret Mary to this day, the
multitude of writers who have brought out this moral
and spiritual idea of the Incarnation is literally almost
without number. There is hardly a spiritual writer
who has not treated or touched upon it. There is not
a manual of devotion or a book of prayer in which it
is not prominently set forth.

TO THE DIVINE TRADITION OF THE FAITH. 245

Moreover, every year by the festivals of the Holy
Name, the Blessed Sacrament, and of the Sacred
Heart, this spiritual teaching is made perpetual and
universal.

It is beyond my present purpose to do more than
mention the Devotions of the Crucifix, of the Five
Sacred Wounds, of the Passion, of the Most Precious
Blood with all the feasts and practices of mental
prayer founded upon them. What are these but the
most vivid and intimate delineations of the mind and
character of our Divine Eedeemer ?

Lastly, for I cannot here pursue the subject, let
any one with the least claim to be a scholar examine
the four families of mystical writers, saints, and theo-
logians, which, like the four rivers of Paradise, water
the Church of (rod; namely, the Benedictine, the
Dominican, the Franciscan, and the Jesuit ; espe-
cially the last, in its innumerable works on the
spiritual exercises of S. Ignatius; and if he be a
competent scholar and a candid man, I am confident
that he will acknowledge first, that no communion or
body separated from the Catholic and Eoman Church
has ever produced any exhibition of the mind and
character of Jesus, or of the moral and spiritual idea
of Christianity, I will not say equal in proportion
or in fulness, but so much as like in kind, to the

246 THE RELATION OF THE HOLY GHOST

mystical theology which, traceably from the fifth cen-
tury to the nineteenth, has watered the Church of Grod.
The words of the psalmist may be truly said of this
stream of the waters of life, ever full and overflowing
its banks — e fluminis impetus laetificat civitatem
Dei.' And next, he will be constrained to confess that
all this exuberance of the interior spiritual life has
diffused itself throughout the Church under the
direction of the most rigorous and inflexible dogmatic
theology, which has hung suspended with all its con-
stellations of truths over the surface of this inunda-
tion of spiritual life, like the firmament over the sea.
Certainly dogmatic theology does not treat of the in-
terior life either of the Head or the members of the
Church ; but it generates the piety and the prayer
which sanctifies the soul through the truth, and the
mystical theology which directs and sustains it.

Thus much I have thought it necessary to say, in
order to anticipate the objection that the tradition of
dogma is a tradition of dry and lifeless formulas ;
and to show that while dogmatic theology is pro-
gressive in all the secondary operations of deduction
and definition, it is fixed and permanent in all the
primary dogmas which express the eternal and im-
mutable order of divine truths and facts. In all the
expansion and advancing analysis of theological

TO THE DIVINE TRADITION OF THE FAITH. 247

science it never parts from its base. It reposes im-
mutably upon the foundation of divine truths and
facts, which being divine, are changeless.

To what has been hitherto advanced, I will only
add one general conclusion. Unless all that I have
said be false, then the accusation against the Catholic
doctrines as corruptions, and innovations, as dry, life-
less, transient formulas, cannot by the necessity of
the case be true. If God had so given and left His
revelation, that the custody of it depends upon the
intellect and the will of man, wounded as both are by
sin, then corruptions, changes, and innovations would
be not only inevitable, but the law of its transmis-
sion. But this i$ contrary not only to the divine
procedure and perfections, but to the explicit terms
of the revelation itself. God has declared Himself
to be, not only the Giver, but the Guardian of His
own truth ; not only the Promulgator, but the Per-
petuator of the light of Pentecost. Now it is this
which is denied, when the Catholic doctrines are de-
nounced as corrupt, and the dogma of faith as out
of date. It is, as I said, no question of detail, but of
the whole Christian dispensation. Either God the
Holy Ghost inhabits the Church for ever, and His
unction full and perfect, which e is truth and no lie,'
that is the whole truth unmixed and pure, is with the

248 THE EELATION OF THE HOLY GHOST, ETC.

Church at this hour, or it is not. If He be not
with it, and if that unction does not abide with it,
then its doctrines may be as corrupt, as novel, as
distorted, as lifeless, as arbitrary as the perversity of
the intellect and will of man can make them. The
line of heresies from Gnosticism to Protestantism are
example and proof.

But if He still abide in the Church as its Divine
Teacher and Guide, then it follows beyond all con-
troversy that the doctrines of the Church are His
utterances, and that in all ages they abide as the
radiance of His presence, incorrupt, incorruptible,
immutable, and primitive, as on the day when He
descended on His apostles. And the words of God
by the prophet are fulfilled in Jesus the Head, and
in the Church His body : ' My Spirit that is in thee,
and my words that I have put in thy mouth, shall
not depart out of thy mouth, nor out of the mouth of
thy seed, nor out of the mouth of thy seed's seed, saith
the Lord, from henceforth and for ever l ; ' that is, of
the Holy Catholic and Eoman Church, and of the
Vicar of the Incarnate Word on earth.

1 Isaias lix. 21.

249

APPENDIX.

For the convenience of readers who may not have at hand the

books quoted in the text,
in full

following passages are

INTRODUCTION.
PAGES 23-25.

S. AUG. Sermo LXX1., in Matt, xii., torn. v. pp. 386,
401, 403.

Ac per hoc et Judaei et quicumque hseretici Spiritum
Sanctum confitentur, sed eum negant esse in Christ! cor-
pore, quod est unica ejus Ecclesia, non utique nisi una
catholica, procul dubio similes sunt Pharisaeis, qui tune
etiamsi esse Spiritum Sanctum fatebantur, negabant tamen

eum esse in Christo Ad ipsum enim pertinet

societas, qua efficimur unum corpus unici Filii Dei

Unde item dicit, Quisquis autem Spiritum Christi non
habet, hie non est ejus. Ad quern ergo in Trinitate proprie
pertineret hujus communio societatis, nisi ad eum Spiritum
qui est Patri Filioque communis ? Hunc Spiritum quod

250 APPENDIX.

illi non habeant, qui sunt ab Ecclesia segregati, Judas
apostolus apertissime declaravit.

Neque enim habitat in quoquam Spiritus Sanctus nisi
Patre et Filio : sicut nee Films sine Patre et Spiritu
Sancto, nee sine illis Pater. Inseparabilis quippe est habi-
tatio, quorum est inseparabilis operatic. . . . Sed ut jam
non semel diximus, ideo remissio peccatorum, qua in se
divisi spiritus evertitur et expellitur regnum, ideo societas
unitatis Ecclesiae Dei, extra quam non sit ista remissio
peccatorum, tamquam proprium est opus Spiritus Sancti,
Patre sane et Filio cooperantibus, quia societas est quodam
modo Patris et Filii ipse spiritus Sanctus. . . . Quisquis
igitur reus fuerit impcenitentise contra Spiritum, in quo
unitas et societas communionis congregatur Ecclesiae, nun-
quam illi remittetur : quia hoc sibi clausit, ubi remittitur :
et merito damnabitur cum spiritu qui in se ipsum divisus
est, divisus et ipse contra Spiritum Sanctum qui in se
ipsum divisus non est. . . . Et propterea omnes congre-
gationes, vel potius dispersiones, quse se Christi Ecclesias
appellant, et sunt inter se divisae atque contraries, et
unitatis congregation!, quaa vera est Ecclesia ejus, inimicae,
non quia videntur ejus habere nomen, idcirco pertinent
ad ejus congregationem. Pertinerent autem, si Spiritus
Sanctus, in quo consociatur haec congregatio, adversum se
ipsum divisus esset. Hoc autem quia non est ; (qui enim
non est cum Christo, contra ipsum est ; et qui cum illo
non congregat, spargit :) ideo peccatum omne atque omnis
blasphemia dimittetur hominibus in hac congregatione,
quam in Spiritu Sancto, et non adversus se ipsum diviso,
congregat Christus.

APPENDIX. 251

CHAPTER I.

PAGE 40.
S. IREN. Cont. Heeret. lib. iii. cap. 24.

In fide nostra, quam perceptam ab Ecclesia custodimus, et
quse semper a Spiritu Dei, quasi in vase bono eximium
quoddam depositum juvenescens, et juvenescere faciens
ipsum vas in quo est. Hoc enim Ecclesiae creditum est
Dei munus, quemadmodum ad inspirationem plasmationi,
ad hoc ut omnia membra percipientia vivificentur ; et in
eo deposita est communicatio Christi, id est, Spiritus
Sanctus, arrha incorruptelae, et confirmatio fidei nostrse, et
scala ascensionis ad Deum. In Ecclesia enim, inquit,
posuit Deus Apostolos, Prophetas, doctores, et universam
reliquam operationem Spiritus : cujus non sunt participes
omnes, qui non currunt ad Ecclesiam, sed semetipsos
fraudant a vita, per sententiam malam, et operationem
pessimam. Ubi enim Ecclesia, ibi et Spiritus Dei ; et ubi
Spiritus Dei, illic Ecclesia, et omnis gratia : Spiritus autem
veritas. Quapropter qui non participant euin, neque a
mammillis matris nutriuntur in vitam, neque percipiunt de
corpore Christi procedentem nitidissimum fontem : sed
effodiunt sibi lacus detritos de fossis terrenis, et de coeno
putidam bibunt aquam, effugientes fidem Ecclesise, ne tra-
ducantur ; rejicientes vero Spiritum, ut non erudiantur.

PAGE 42.
TERTUL. De Bapt. sect. vi. ed. Rigalt. p. 226.

Quum autem sub tribus et testatio fidei, et sponsio salutis
pignerentur, necessario adjicitur Ecclesise mentio : quoniam

252 APPENDIX.

ubi tres, id est Pater et Filius et Spiritus Sanctus, ibi
Ecclesia, qua? trium corpus est.

PAGE 42.
S. AUG. Enchirid. de Fide, etc. cap. 56, torn. vi. p. 217.

Sic credere nos et in Spiritum Sanctum, ut ilia Trinitas
compleatur, qua? Deus est ; deinde Sancta commemoratur
Ecclesia. . . . Rectus itaque Confessionis ordo poscebat, ut
Trinitati subjungeretur Ecclesia, tamquam habitatori domus
sua, et Deo templum suum, et conditori civitas sua.

PAGE 42.
S. AUG. Sermo in Die Pent. I. torn. v. p. 1090.

Quod autem est anima corpori hominis, hoc est Spiritus
Sancti corpori Christi, quod est Ecclesia : hoc agit Spiritus
Sanctus in tota Ecclesia, quod agit anima in omnibus
membris unius corporis. Sed videte quid caveatis, videte
quid observetis, videte quid timeatis. Contingit ut in
corpore humano, irnmo de corpore aliquod praecidatur mem-
brum, manus, digitus, pes; numquid praecisum sequitur
anima ? Cum in corpore esset, vivebat ; praBcisum amittit
vitam. Sic et homo Christianus Catholicus est, dura in
corpore vivit; prgecisus ha3reticus factus est, membrum
amputatum non sequitur Spiritus. Si ergo vultis vivere
de Spiritu Sancto, tenete caritatem, amate veritatem, desi-
derate unitatem, ut perveniatis ad aeternitatem.

APPENDIX. 253

PAGE 43.
S. AUG. Sermo in Die Pent. II. torn. v. p. 1091.

Paulus dicit Apostolus : unum corpus et unus spiritus.
Membra nostra attendite. Multis membris constitutum
est corpus, et vegetat membra omnia unus spiritus. Ecce
humane spiritu, quo sum ego ipse homo, membra omnia
colligo : impero membris ut moveantur, intendo oculos ad
videndum, aures ad audiendum, linguam ad loquendum,
manus ad operandum, pedes ad ambulandum. Officia
membrorum dispartita sunt, sed unus spiritus continet
omnia. Multa jubentur, multa fiunt: unus jubet, uni
servitur. Quod est spiritus noster, id est anima nostra,
ad membra nostra ; hoc Spiritus Sanctus ad membra
Christi, ad corpus Christi, quod est Ecclesia. Ideo Apo-
stolus, cum corpus unum nominasset, ne intelligeremus
mortuum corpus : Unum inquit corpus. Sed rogo te,
vivit hoc corpus ? Vivit. Unde ? De uno spiritu. Et
unus spiritus.

PAGE 44.
S. AUG. Sermo in Die Pent. I. torn. v. Append, p. 308.

Ergo Spiritus Sanctus in hac die ad prasparata sibi
Apostolorum suorum templa, velut imber sanctificationis
illapsus est, non jam visitator subitus, sed perpetuus con-
solator, et habitator geternus. . . Adfuit ergo in hac die
fidelibus suis non jam per gratiam visitationis et opera-
tionis, sed per ipsam prsesentiam majestatis : atque in vasa
non jam odor balsami, sed ipsa substantia sacri defluxit

254 APPENDIX.

unguenti, ex cujus fragrantia latitude totius orbis im-
pleretur, et appropinquantes ad eorum doctrinam, Dei
fierent capaces et participes.

PAGE 44.
S. AUG. In Psal. xviii. torn. iv. pp. 85, 86.

Et modo urnis homo in omnibus gentibus linguis omni-
bus loquitur, unus homo caput et corpus, unus homo
Christus et Ecclesia, vir perfectus, ille sponsus, ilia sponsa.
Sed erunt, inquit, duo in came una.

PAGE 45.
S. AUG. In Psal. xxx. torn. iv. p. 147.

Fit ergo tamquam ex duobus una quaedam persona, ex
capite et corpore, ex sponso et sponsa. ... Si duo in
carne una, cur non duo in voce una? Loquitur ergo
Christus, quia in Christo loquitur Ecclesia, et in Ecclesia
loquitur Christus \ et corpus in capite, et caput in corpore.

PAGE 45.
S. AUG. In Psal. xl. torn. iv. p. 344.

Commendamus autem saspius, nee nos piget iterare quod
vobis utile est retinere, Dominion nostrum Jesum Christum
plerumque loqui ex se, id est, ex persona sua, quod est
caput nostjyim ; plerumque ex persona corporis sui, quod
sumus nos et Ecclesia ejus ; sed ita quasi ex unius hominis
ore sonare verba, ut intelligamus caput et corpus in imitate

APPENDIX. 255

integritatis consistere, nee separari ab invicem : tamquani
conjugium illud, de quo dictum est, Erunt duo in carne
una. Si ergo agnoscimus duos in carne una, agnoscamus
duos in voce una.

PAGE 45.
S. GKEG. NAZIAN. Orat. xli. in Pentecost, torn. i. p. 740.

To Se vvv, reXewrepov, OVK eri ivepyeiq. TrapoV, we Trporepov,
e, u>e av fiTroi ne, crvyytrofievov re feat avp.-
eTrpeTre yap, Ytov <rwjuariKwe ^tv 6/itXr/-
<7avroc, Kai avro <j>avvjvai aw^dTiK&Q' KCLL Xptorov
tavroV £7raveX0orroc, iiceiro irpOQ

PAGE 46.
S. CTHIL. ALEX. Thesaurus de Trin. Assertio xxxvo. torn. v. p. 352.

T/e ovv apa ^ X"l°te> ^ iravTbtQ rj TOV ayiov Ilvev/zaroc "xyaiQ
>; ey rate KapSiaig rjfjuttv yivo^iv^ KO.TO. TTJV TOV TlavXoi;
fywvrjv . . . avTOvpyov apa. TO Ilvfvyua iv fyuTv
ayia^ov »cat lvo£!^ fyuae eavrw ^ta r^e Trpoe avro
Betas re vvewQ cnroTeXovv KOIVWVOVQ.

PAGE 47.
S. GKEG. Expos, in Psal. v. Pcenit. torn. iii. p. 511.

Unum quippe corpus est tota sancta universalis Ecclesia,
sub Christo Jesu, suo videlicet capite, constituta. Unde
ait Apostolus : Ipse est caput corporis Ecclesice, qui est
principium, primogenitus ex mortuis. Ipsa est enim quae

256 APPENDIX.

per Prophetam jucundatur, et dicit ; Nunc exaltavit caput
meum super inimicos meos. Pater eniin Filium, qui est caput
Ecclesiae, super inimicos ejus exaltavit, cum destructo
mortis imperio, in suae ilium majestatis aequalitate con-
stituit, cui et dixit: Sede a dextris meis, donee ponam
inimicos tuos scdbellum pedum tuorum. Christus itaque
cum tota sua Ecclesia, sive quae adhuc versatur in terris, Rive
qua3 cum eo jam regnat in coelis, una persona est. Et sicut
est una anima quae diversa corporis membra vivificat, ita
totam simul Ecclesiam unus Spiritus Sanctus vegetat et
illustrat. Sicut namque Christus, qui est caput Ecclesiae,
de Spiritu Sancto conceptus est: sic sancta Ecclesia quae
corpus ejus est, eodem Spiritu Sancto repletur ut vivat :
ejus virtute firmatur, ut in unius fidei et caritatis compage
subsistat. Unde dicit Apostolus: Ex quo totum corpus per
nexus et conjunctions subministratum et constructum crescit
in augmentum Dei. Istud est corpus, extra quod non vivi-
ficat spiritus. Unde dicit beatus Augustinus : Sivisvivere
de spiritu Christi, esto in corpore Christi. De hoc spiritu
non vivit haereticus, non vivit schismaticus, non vivit ex-
communicatus : non enim sunt de corpore. Ecclesia autem
spiritum vivificantem habet, quia capiti suo Christo insepa-
rabiliter adhaeret. Scriptum est enim: Qui adhceret Domino,
unus spiritus est cum eo.

PAGES 51-53.
DIVI THOM^: Sum. Theol. Prima Pars, quaest. xliii. art. 2, 7.

Respondeo dicendum quod in his quag important originem
divinarum personarum, est qusedam differentia attendenda.

APPENDIX. 257

Quaedam enim in sua significatione important solum habitu-
dinem ad principium, utprocessio et exitus. Quasdam vero
cum habitudine ad principium determinant processionis
terminum. Quorum qugedam determinant terminum aeter-
num sicut generatio et spiratio ; nam generatio est processio
divinae personse in naturam divinam, et spiratio passive
accepta importat processionem amoris subsistentis. Quaedam
vero cum habitudine ad principium important terminum
temporalem, sicut missio et datio. Mittitur enim aliquid
ad hoc ut sic in aliquo, et datur ad hoc quod habeatur.
Personam autem divinam haberi ab aliqua creatura, vel
esse novo modo existendi in ea, est quoddam temporale. —
Unde missio et datio in divinis dicuntur temporaliter tan-
turn ; generatio autem et spiratio solum ab aeterno ; proces-
sio autem et exitus dicuntur in divinis et seternaliter, et
temporaliter ; nam Filius ab seterno processit, ut sit Deus ;
temporaliter autem, ut etiam sit homo secundum missionem
visibilem, vel etiam ut sit in homine secundum invisibilem
missionem.

Facta autem est missio visibilis ad Christum in baptismo
quidem sub specie columbse, quod est animal fecundum, ad
ostendendum in Christo auctoritatem donandi gratiam per

spiritualem regeneration em ; In trans-

figuratione vero sub specie nubis lucidae, ad ostendendum
exuberantiam doctrinae ; . . . . Ad apostolos autem
sub specie flatus, ad ostendendam potestatem ministerii in
dispensatione sacramentorum ; unde dictum est eis, Quorum
remiseritis peccata, remittuntur eis. Sed sub linguis igneis,
ad ostendendum officium doctrinse : unde dicitur, quod
cceperunt loqui variis linguis. Ad patres autem veteris

258 APPENDIX.

Testament! missio visibilis Spiritus Sancti fieri non debuit;
quia prius debuit perfici missio visibilis Filii quam Spiritus
sancti, cum Spiritus Sanctus manifestet Filium, sicut Filius
Patrem. Fuerunt autem factse visibiles apparitiones divi-
narum personarum patribus veteris Testament! ; quae
quidem missiones visibiles dici non possunt, quia non
fuerunt factas (secundum Augustinum, lib. 2, de Trin. cap.
17, circa fin.) ad designandum inhabitationem divinaa
persons per gratiam, sed ad aliquid aliud manifestandum.

PAGE 53.

STTAREZ, Comment, in Primam Partem D. Thoma, lib. xii.
cap. 6, sect. 26.

Unde notari potest discrimen inter missionem Verbi, et
hanc missionem Spiritus (idemque fere est de aliis), quod
missio Yerbi absque merito, sola Dei charitate facta est,
juxta illud Joan. 3. sic Deus dilexit mundum, ut Filium
suum unigenitum daret: missio autem Spiritus Sancti ex
merito Verbi facta est : ideo enim non fuit Spiritus datus,
donee Jesus fuit glorificatus. Quod etiam significant ipse
Christus dicens : Ego rogabo Patrem, et alium Paracletum
dabit vobis.

PAGE 55.
S. GREG. Moral, lib. ii. cap. ult. torn. i. p. 73.

Mediator autem Dei et hominum homo Christus Jesus,
in cunctis eum et semper et cbntinue habet praesentem :
quia et ex illo isdem Spiritus per substantiam profertur.
Recte ergo et cum in sanctis praedicatoribus maneat, in

APPENDIX. 259

Mediatore singulariter manere perhibetur: quia in istis
per gratiam manet ad aliquid, in illo autem per substantiain
manet ad cuncta.

PAGE 56.
S. AUG. Ep. clxxxvii. 40, torn. ii. p. 691.

An etiam praeter hoc, quod tamquam in templo in illo
corpore habitat omnis plenitude divinitatis, est aliud quod
intersit inter illud caput et cujuslibet membri excel-
lentiam? Est plane, quod singulari quadam susceptione
hominis illius una facta est persona cum Verbo. . . .
Singularis est ergo ilia susceptio, nee cum hominibus
aliquibus sanctis quantalibet sapientia et sanctitate prse-
stantibus, ullo modo potest esse communis.

PAGE 56.
S. AUG. De Agone Christiana, cap. 22, torn. vi. p. 254.

Aliud est enim sapientem tantum fieri per Sapientiam
Dei, et aliud ipsam Personam sustinere Sapientise Dei.
Quamvis enim eadem natura sit corporis Ecclesise, multum
distare inter caput et membra cetera quis non intelligat ?

PAGE 57.
S. ATEAN. Ep. I. ad Serapionem, cap. 24, torn. ii. p. 672.

Et Se rrjf TOV Ilvevjuaroc juerovfftci ytvdjuefla KOivwvol
<t>vff£b)Q' ^a'tvotr CLV TieXe'ywv TO Jlvevfjia rrJQ KTiffrrje 0v<r£wc,
Kal p.r) rrje TOV deov. $ta TOVTO yap KO.I kv olc ytVerat, OVTOL

a 2

260 APPENDIX.

dEOTTOtOVVTCLl' fl £>£ 0£07TOl£7, OVK afJLfylftoXoV OTl J] TOVTOV (f)VCriC

Qeov i

PAGE 57.
S. CYRIL. ALEX. In Isaiam, lib. iv. orat. 2, torn. ii. p. 591.

M.op(f>ovrai ye ^v iv i]}juv 6 Xptoroc, iviivrog fj/juv TOV ayiov
TrnvparoQ deiav nva juoprfxutrtr, IL aytaoyzov KCU SiKatoffvvrjg.

i

PAGE 64.

S. AUG. Sermo in Die Pent. II. torn. v. p. 1091.

Quid ipse adventus Spiritus Sancti, quid egit? Prae-
sentiam suam unde docuit ? unde monstravit ? Linguis
omnium gentium locuti sunt omnes. . . . Loquebatur
unus homo linguis omnium gentium : unitas Ecclesiae in
linguis omnium gentium. Ecce et hie unitas Ecclesiae
catholics commendatur toto orbe diffuses.

PAGE 65.
S. AUG. Sermo in Die Pent. III. torn. v. p. 1094.

Quamobrem sicut tune indicabant adesse Spiritum Sanc-
tum in uno homine linguae omnium gentium : sic eum
nunc caritas indicat unitatis omnium gentium.

PAGE 81.

S. AUG. De Bapt. cont. Donat. lib. iv. 31, torn. ix. p. 140.

Quod universa tenet Ecclesia, nee Conciliis institutum,
sed semper retentum est, non nisi auctoritate Apostolica
traditum rectissinie creditur,

APPENDIX. 261

PAGE 82.
S. AUG. De Agone Christiana, cap. 22, torn. yi. p. 254.

Quomodo ergo anima totum corpus nostrum animat et
vivificat, sed in capite et videndo sentit et audiendo et
odorando et gustando et tangendo, in ceteris autem membris
tangendo tantum ; et ideo capiti cuncta subjecta sunt ad
operandum, illud autem supra collocatum est ad consulen-
dum ; quia ipsius animae, quas consulit corpori, quodam
modo personam sustinet caput, ibi enim omnis sensus
apparet : sic universo populo sanctorum tamquam uni
corpori caput est Mediator Dei et hominum homo Christus
Jesus.

PAGE 84.

MELCHIOE CANTJS, De Locis Theol. de Sanctor. Auct. lib. vii.
cap. 3, concl. 5.

Quinta igitur conclusio e%t. In expositione Sacrarum
litterarum communis omnium Sanctorum Veterum intelli-
gentia certissimum argumentum theologo praastat ad theo-
logicas assertiones corroborandas : quippe cum Sanctorum
omnium sensus Spiritus Sancti sensus ipse sit.

CHAPTER II.
PAGE 89.

SANSEVERINO, I principali Sistemi della Filosofia sul Criteria .
Napoli, 1858, p. 14.

E veramente 1' Angelico ha costantemente inculcate la
uecessita ed utilita della scienza per riguardo alia Fede, e

262 APPENDIX.

le ha dedotte da quattro capi i quali sono quest! : la Fede
presuppone la scienza, si rende credibile per la scienza, e
illustrata in qualche modo con la scienza, e dalla scienza
vien difesa contra i sofismi della falsa filosofia.

PAGE 93.

VIVA, Theses Damnatee. Prop, de Peccato Philosophico ab
Alex. VIII. damn. pars. iii. p. 13, sec. 12.

Deinde dato, quod metaphysice contingere possit omni-
moda Dei ignorantia invincibilis in eo, qui peccat, ut
proinde metaphysice dari possit peccatum pure Philoso-
phicum : Nihilominus de facto est moraliter impossibilis
isthaec ignorantia, qua excusetur homo a reatu odii Divini,
et pcenae seternas, dum ponit humano modo actum graviter
disconvenientem naturaa ratipnali, ac rationis dictamini ;
unde peccatum pure Philosophicum est saltern moraliter in
praesenti providentia impossibile. Ratio est, quia in pras-
senti providentia non datur ignorantia Dei invincibilis in
hominibus ratione utentibus.

PAGE 107.

SA^SEVERINO, Ekmenti di Filosofia Speculative*, vol. i. pp. 130,
131. Napoli, 1862.

Essa [la scienza] viene considerata sotto un doppio
rispetto, 1'uno oggettivo, e 1' altro subbiettivo ; per il primo
essa significa un sistema intiero di cognizioni dimostrate e
dipendenti da un solo principio, come gli anelli di una
stessa catena ; per il secondo si definisce ; una cognizione

APPENDIX. 263

certa ed evidente deW ullime ragioni delle cose ottenuta
merce del ragionamento.

PAGE 107.
AKIST, Ethics, book vi. chap. iii.

'E7Tt0TJ7/*77 JJLEV OVV TL EffTLV, EVTevOeV 0ttV£pOV £1 ^£1 ClKpl-

fioXoyeiffdai Kcu pr) aicoXovdeiv TCUQ ofjtotorrjfftv. Tlavrez yap

vTroXapftavofjLEVj a £7rtcrrdjue0a, p,fi e^e^aO

ra ^' iv^e^opera aXXwc, OTCLV 'ifa rov dewpelv

el 'ianv 7) /z//. 'E^ avayxriG apa eeri TO iir torero v.

PAGE 108.
D. THOM. De Veritate, quaest. xiv. art. 9.

Quascumque sciuntur proprie, ut certa scientia, cogno-
scuntur per resolutionem in prima principia, quas per se
praesto sunt intellectui ; et sic omnis scientia in visione rei
prsesentis perficitur : unde impossibile est, quod de eodem
sit fides et scientia.

PAGE 109.
D. THOM. Sum. Theol. Prima pars, quaest. i. art. 2. |

Eespondeo. Dicendum, Sacram Doctrinam esse scien-
tiam. Sed sciendum est, quod duplex est scientiarum
genus. Quaedam enim sunt, quse procedunt ex principiis
notis lumine naturali intellectus, sicut Arithmetica, Geo-
metria, et hujusmodi. Quaadam vero sunt, quae procedunt
ex principiis notis lumine superioris scientiae : sicut

264 APPENDIX.

Perspectiva procedit ex principiis notificatis per Geome-
triam ; et Musica ex principiis per Arithmeticam notis. Et
hoc modo Sacra Doctrina est scientia, quia procedit ex
principiis notis lumine superioris scientist, quae scilicet est
scientia Dei et Beatomm.

PAGE 109.
VASQUEZ, Disp, in I c. D. Thorn, vol. i. pp. 10, 11.

Bifariam ergo Caietanus accipit Theologiam, unam dicit
esse Dei, et Beatorum ; alteram vero viatorum ; hanc po-
sterior em rursus dividit in Theologiam secundum se, et
prout est in nobis. . . . Asserit igitur in viatoribus
esse imperfectam scientiam, hoc est, non vere et proprie
scientiam, sed scientiam subalternatam.

Quarta sententia [opinio Alberti et Thomistarum] satis
communis inter recentiores est, Theologiam viatorum ex
articulis sola fide divina creditis deductam, esse vere et
proprie scientiam, non tantum secundum se, sed etiam, ut
est in ipsis viatoribus, imperfectam tamen in suo genere.

Ultima igitur sententia magis communis inter Schola-
sticos affirmat Theologiam viatorum, ut in ipsis est, non
esse vere et proprie scientiam.

PAGE 110.

GREG. DE VALENTIA, Disp. 1. in I. c. D. Thorn, quasi, i.
punct. 3, torn. i. p. 22.

Theologiam igitur non esse proprie scientiam talem,
qualem Aristoteles descripsit, docet Durandus, Arimin.,
Ocham., Gabriel., Marsil., et alii, quorum sententiam puto

APPENDIX. 265

verissimam. Fundamentum enim horum omnium est cer-
tissimum, nempe quod de ratione scientias secundum Arist.
est, ut assensus ab ea elicitus sit evidens : cum oporteat,
eum qui scit, cognoscere, non posse rem aliter se habere,
atque adeo assentiri immobiliter. Sed habitus Theologies
non elicit talem assensum. Ergo non est scientia talis,
qualis ab Arist. describitur. Assumptio probatur. Nam
assensus Theologicus debet resolvi in duas autem saltern in
unam propositionem fidei, quse non est evidens. . . .
Nee propterea decedit aliquid de dignitate Theologize.
Etsi enim proprie scientia non est, est tamen habitus per-
fectior simpliciter, quam scientia.

PAGE 110.
GREG. DE VALENTIA, Ibid. p. 32.

Maneat ergo Theologian! neque secundum se quidem
esse scientiam talem, qualem descripserunt Philosophi ;
neque proprie scientiam subalternatam scientiae Dei et
Beatorum, sed tantum improprie, propter nonnullam simi-
litudinem, quam habet cum proprie subalternatis, hoc ipso
quod procedit ex assertionibus fidei, tanquam ex principiis
quae sunt notae per scientiam Dei et Beatorum. Et nihilo-
minus tamen optimo jure scientiam appellari, eo quod est
absolute perfectior habitus, quam ulla scientia descripta a
Philosophis.

PAGE 111.

GREG. DE VALENTIA, Ibid, punct. 4, p. 44.
Theologiam esse sapientiam potest probari, PRIMO, ex
ipsa vocis notione. Nam cum Theologia in suo genere

266 APPENDIX.

consideret res divinas, et certissime, et per altissimum, ac
maxime universale principiuin, per revelationem scilicet
divinam, maxime proprie est sapientia. SECUNDO, con-
firmatur ex phrasi Scripturse, quae talem scientiam simpli-
citer vocat sapientiam, 1 Cor. 2, Sapientiam loquimur inter
perfectos, et cap. 12, Alii datur sermo sapientice. TERTIO,
probatur auctoritate et exemplo Aristotelis, qui lib. i. Met.
habitum scientificum existimat nominandum esse sapientiam,
si habeat quinque conditiones, quas habet longe pra3stantius
Theologia, quam ulla scientia humana. PRIMA conditio est,
ut eo habitu cognoscantur omnia quodammodo in uni-
versali. SECUNDA, ut circa maxime difficilia, et a sensibus
remota versetur. TERTIA, ut sit certissimus habitus pro-
cedens ex certissimis causis. QUARTA, ut sit causa sui, et
non alterius scientise. QUINTA, ut ab alia scientia non
dirigatur, sed dirigat ipse, et judicet scientias alias.

PAGE 111.

VASQTJEZ, In I. c. D. Thorn. Disp. IV., art. ii. cap. 1,
torn. i. p. 9.

Sed nomine Theologia3 significamus scientiam, qua quis
ex principiis in Scripturis revelatis, vel Conciliorum aucto-
ritate, ant Ecclesias traditione firmatis, et creditis, infert
alias veritates, et conclusiones, per evidentem consequen-
tiam.

PAGE 117.

S. FRANCOIS DE SALES, Traite de V Amour de Dieu, liv. ii.
chap. xiv. (Euvres Completes, tome iv. p. 229.

Vous avez ouy dire, Theotime, qu'es Conciles generaux
il se fait de grandes disputes et recherches de la verite, par

APPENDIX. 267

discours, raisons et arguinens de Theologie : mais la chose
estant debattue, les peres, c'est-a-dire, les evesques, et
specialement le Pape, qui est le chef des evesques, con-
cluent, resolvent, et determinent ; et la determination
estant prononcee, chascun s'y arreste et y acquiesce pleine-
ment, non point en consideration des raisons alleguees
en la dispute et recherche precedente, mais en vertu de
1'authorite du Sainct-Esprit, qui presidant invisiblement es
Conciles, a juge, determine et conclu par la bouche de ses
serviteurs qu'il a establis pasteurs du Christianisme.
L'enqueste done et la dispute se fait au parvis des prestres,
entre les docteurs ; mais la resolution et 1'acquiescement se
fait au sanctuaire, ou le Sainct-Esprit, qui anime le corps
de 1'Eglise, parle par les bouches des chefs d'icelle, selon
que Nostre- Seigneur 1'a promis.

CHAPTER III.

PAGE 139.
S. IREN. Cant. Har., lib. ii. cap. 28, al 47.

Scripturse quidem perfectae sunt, quippe a Verbo Dei et
Spiritu ejus dictaB.

PAGE 140.
S. MA CAR. Horn, xxxix., p. 476.

Tac •&€««€ yjoa^ac hxnrfp fTrioroXae aTreoroXev o j3aai\si>G

268 APPENDIX.

PAGE 140.
S. CHKTS. De Lazaro, Concio iv., torn. i. p. 755.

*A 3f at y|oa0at fyOtyyovrai, ravra 6

Horn, xxxvi. in Joan.) torn. viii. p. 206.

OVTU) Kai iv rate SeiaiQ ypa^ate, twra ev »/ piav Kepaiav
OVK aZfjfjiiov Trajoa^joajuetv, d\Aa Travra Siepevvciffdai ^P'/*
TTVEVfictTi yap ayity Travra. etjOTyrat, /cat ov^ev TrapiXicov kv
avralg.

Horn. xix. in Acta Apost., torn. ix. p. 159.

Kttl TO OTOjUa TUJV 7TpO<pr)Tu>l', (TTOfJia tffTl TOV

Horn, xviii. in Gen., torn. iv. p. 156.
ev yap avrXwe Kai a*g erv^ev tydlyyeTat // S'e/a
a\Xa /cav o-uXXa/3/} rvyxav?/, KaV /cepata yut'a,

e. m Gen., torn. iv. p. 180.

v^t yap <rvXXa/3r/, oi/^e Kepaia pia eortv iyKEt^iivri irapa
TTO\VQ ivairoKeirai ^rjffavpOQ iv rw /3a0et.

. .r^Y. tn 6rew., torn. iv. p. 425.

i>£e yap truXXa/3//^, or/Be Kepaiav Traparpe^eLf \pr] rwv kv
ypatyrj

S. BASILITTS, ^p. 189, arf Eustath., torn. iii. p. 277.
'H SeoirvevvTOs r^uv ^tatrryaarw ypa^j?. Cf. p. 66.

APPENDIX. 269

PAGE 140.
S. GREG. NAZIAN. Orat. ii., torn. i. p. 60.

ce o Kcu

TOV Trvevfiaroc; Tr)v aicpifieiav eX*:ovree, ov VOTE ^e^opeda, ov
yap offLov, ovde rag eXa^toras Trpafctg elKij
rote avaypa^affi, KO.I ptxpt TOV irapovros

PAGE 141.

S. GREG. NTSS. Orat. vi. cont. Eunom., torn. ii. p. 605.
"Offa f] Seta ypa^f/ Xtyei, TOV Trvevjuarog elffi TOV ayiov
wva/. . . . KCU Sta rovro Trdtra ypa<f)rj StoTrvevffTOQ Xeyerat,
a ro TfJ£ ^et'ag epTrvevcrewQ elvai difiaffKaXlav.

PAGE 141.
S. JOAN. DAMAS. De Fid. Orth., lib. iv. cap. 17. 1

Aia Trvevjuaroe roivvv ay/ov, ore ro/ioe K'at ol
£vayy£\iffTai KOI aTrooroXot, KCU Trot^tVeg IXaX^trai/ K'at
Trdffa roivvv ypatyil SeoirvevffTOQf TTO.VTH)Q KCU

PAGE 141.

S. AUG. Confess., lib. xiii. cap. 44, torn. i. p. 241.
0 homo, nempe quod Scriptura mea dicit, ego dico.

Enarrat. in Psal cxliv., cap. 17, torn. iy. p. 1620.
Scriptura Dei manere debet, et quoddam chirographum
Dei, quod omnes transeuntes legerent.

270 APPENDIX.

Confess., lib. mi. cap. 27, torn. i. p. 143.

Itaque avidissime arripui venerabilem stilum Spiritus
tui, et prae ceteris Apostolum Paulum.

De Doct. Christian., lib. i. cap. 41, torn. iii. p. 18.

Titubabit autem fides, si divinarum Scripturarum vacillat
auctoritas.

De Sanctd Virg., cap. 17, torn. vi. p. 348.
Hoc ad manum habent . . . ut dicant hoc auctorem libri
non verum dixisse. . . . Atque ita dum ea quse opinantur,
defendere quam corrigere malunt, Scriptures Sanctae au-
ctoritatem frangere conantur.

Cont. Faustum, lib. xi. cap. 5, torn. viii. p. 222.

In ilia vero canonica eminentia sacrarum litterarum,
etiamsi unus Propheta, seu Apostolus, aut Evangelista
aliquid in suis litteris posuisse ipsa canonis confirmatione
declaratur, non licet dubitare quod verum sit: alioquin
nulla erit pagina, qua humanae imperitiaa regatur infirmitas,
si librorum canonicorum saluberrima auctoritas, aut con-
temta penitus aboletur, aut interminata confunditur.

PAGE 142.

S. GKEG. Mor. in Job, Prcef. cap. i. sect. 2, torn. i. p. 7.
Auctor libri Spiritus- Sanctus fideliter credatur. Ipse
igitur haec scripsit, qui scribenda dictavit. Ipse scripsit,
qui et in illius opere inspirator extitit, et per scribentis
vocem imitanda ad nos ejus facta transmisit.

APPENDIX. 271

Lib. Hi. in prim. Reg., cap. i. sect. 8, torn. iii. pars 2, p. 115.

Quoniam elect! Patres quidquid per sacra eloquia lo-
quuntur ; non a semetipsis, sed a Domino acceperunt.

PAGE 142.
1

S. AMB. Ep. viii., sect. 1, torn. iii. p. 817.

Non secundum artem scripsenmt, sed secundum gratiam,
quse super omnem artem est ; scripserunt enim quae Spiritus
iis loqui dabat.

PAGE 143.
HABERT, Theol. Dogmat. et Moral. Proleg., torn. i. pp. 41, 42.

Q. 3. Singula Scriptures verba suntne a Spiritu Sancto
inspirata et dictata, ita ut vocabulorum compositio et stylus
ad ipsum referenda sint ?

E. Duplex est in Scholis opposita sententia ; Tostatus
in cap. xi. Num., Estius in cap. iii. II. ad Tim., et plures
graves Theologi illud affirmant, imo Lovanienses et Dua-
censes sententiam oppositatam notant, ut minus ortho-
doxam, sic enim inquiunt in suis censuris; Intoleranda
prorsus et grandis blasphemia est ; si quis vel verbum as-
serat in Scripturis inveniri otiosum. . . . Singula verba
Scripturarum singula sunt Sacramenta, singuli sermones,
syllabce, apices, puncta divinis plena sunt sensibus, ait enim
Christus Matth. v.jota unum, aut unus apex non prceteribit
a lege. . . .

Bellarminus tamen et alii Theologi sat communiter
negant Spiritum Sanctum inspirasse et dictasse omnia et

272 APPENDIX.

singula Scriptures verba. Dico, omnia, concedunt enim ea
fuisse inspirata, quibus exprimuntur mysteria, et alia gra-
viora, quse captum scriptoris sacri superant, cum ad ex-
ponenda, quse adeo ab humanis sensibus remota sunt,
naturalis loquendi facultas non videatur sufficere ; sed
contendunt in facilioribus et perviis, puta in historiis de-
scribendis, Spiritum Sanctum scriptoribus sacris permisisse
verborum dilectum, specialiterque dumtaxat adstitisse ne
alicubi laberentur. ... Quare illi ut probabiliori et
communiori subscribendum videtur.

Neque vero ex hac sententia sequitur sacram Scripturam
integraliter sumptam, non esse verbum Dei . . . .
namque res omnes et singulge sententise inspiratse sunt,
deinde verba ipsa saltern confuse a Spiritu Sancto simul
subministrata esse intelligitur.

PAGE 143.
ESTIUS, Com. in II. Tim. Hi. 16, torn. ii. p. 826.

Recte igitur, et verissime, ex hoc loco statuitur omnem
Scripturam sacram et canonicam Spiritu Sancto dictante
esse conscriptam ; ita nimirum ut non solum sententise, sed
et verba singula, et verborum ordo, ac tota dispositio sit a
Deo, tamquam per semetipsum loquente, aut scribente.

PAGE 150.

MATIGNON, La Liberte de I 'Esprit humain dans la Foi
Catholique, p. 187.

Holden a pense que la Bible ne perdrait rien de sa
dignite ni de son inspiration, quand meine il s'y serait

APPENDIX. 273

glisse quelque erreur de detail, insignifiante au point de
vue de la religion et de la morale. Cette opinion hardie a
ete censuree par la Sorbonne ; nous ne croyons pas pour-
tant que 1'Eglise 1'ait absolument condamnee.

PAGE 154.
Theol. Wirceburg., torn. i. pp. 15, 16.

Triplex concipi potest modus, quo Deus rnentem scri-
ptoris alicujus afficiat. lus est specialis assistentia, stans in
peculiar! auxilio, quo Deus ita adest scriptori, ut ne inter
scribendo erret aut mentiendo, aut falsum proferendo, aut
defectum quemcumque committendo, qui impediat, ne
scriptio ad Dei directionem referri queat : 2US est inspira-
tio, quae praster specialem assistentiam dicit incitationem
quamdam interiorem motumque insolitum, quo quis ad
scribendum impellitur, sine rationis tamen et libertatis
periculo : 3US est revelatio, quas memoratas inspiration!
superaddit veritatis antea ignotas factam divinitus manife-
stationem.

Dico I. — Deus res saltern seu veritates et sententias, in
libris sacris expressas, Scriptoribus sacris specialiter in-
spiravit.

Dico II. — Deus non videtur specialiter inspirasse semper
sacros Scriptores quoad singula etiam verba et phrasin.

PAGE 159.
Theol. Wirceburg., torn. i. pp. 26-35.

Dico I. — Vulgata versio Latina est authentica.
Dico II. — Tridentinum duntaxat declaravit, vulgatam
T

274 APPENDIX.

esse respective authenticam, scilicet in his, quse ad fidem et
mores pertinent.

Observa I. — Cum in decreto TRID. hactenus examinato
Vulgata solum cum aliis Latinis editionibus comparata de-
claretur authentica ; aperte colligitur, per hanc declara-
tionem nihil derogari authentiae, quam Grsecis Hebraeisque
fontibus praeter Protestantes multi Catholici, et version!
LXX. Interpretum contra priores plerique postremi tri-
buunt.

PAGE 165.
S. AUG. Cont. Faust, lib. xi. c. 5, torn. viii. p. 222.

Ibi si quid velut absurdum moverit, non licet dicere,
Auctor hujus libri non tenuit veritatem : sed, aut codex
mendosus est, aut interpres erravit, aut tu non intelligis.

PAGE 169.
S. AUG. Ep. 82, ad Hier. torn. ii. pp. 190, 198.

Ego enim fateor caritati tuae, solis eis Scripturarum
libris, qui jam canonici appellantur, didici hunc timorem
honoremque deferre, ut nullum eorum auctorem scribendo
aliquid errasse firmissime credam.

Dum tamen a scribentibus auctoribus sanctarum Scri-
pturarum, et maxime canonicarum, inconcusse credatur, et
defendatur omnino abesse mendacium . . . mentiendi
utique non est locus.

APPENDIX. 275

PAGE 170.

De Civ. Dei, lib. xviii. cap. 40, torn. vii. p. 522.

Nos vero in nostrae religionis historia, fulti auctoritate
divina, quidquid ei resistit, non dubitamus esse falsissimum,
quomodo libet sese habeant cetera in ssecularibus litteris.

PAGE 170.
Cont. Faust, lib. xi. cap. 6, torn. viii. p. 222.

Proinde, quia ex apostoli Pauli canonicis, id est, vere
Pauli epistolis, utrumque profertur, et non possumus dicere,
aut mendosum esse codicem, omnes enim Latini emendati
sic habent ; aut interpretem errasse, omnes enim Grseci
emendati sic habent : restat ut tu non intelligas.

PAGE 170.
Ad Inquis. Jianuar. Ep. L V. torn. ii. p. 143.

Quod non solum in aliis innumerabilibus rebus multa
nie latent, sed etiam in ipsis sanctis Scripturis multo nesciam
plura quam sciam.

PAGE 170.
Serm. LI. de Concor. Matt, et Luc. torn. v. p. 285.

Honora in eo quod nondum intelligis ; et tant6 magis
honora, quanto plura vela cernis. . . . Vela faciunt
honorem secreti : sed honorantibus levantur vela.
T 2

276 APPENDIX.

CHAPTER IV.

PAGE 174.
S. AUG. Enar. in Psalm. Ivi. torn. iv. p. 534.

Codicem portat Judaeus, unde credat Christianus.

PAGE 179.
S. IREN. Cont. Haeres. lib. iii. cap. 4, p. 178.

Quid autem si neque Apostoli quidem Scripturas reli-
quissent nobis, nonne oportebat ordinem sequi Traditionis,
quam tradiderunt iis quibus committebant Ecclesias. Cui
ordinationi assentiimt multse gentes barbarorum, eoram qui
in Christum credunt, sine charta et atramento scriptam
habentes per Spiritum in cordibus suis salutem, et veterem
Traditionem diligenter custodientes.

PAGE 194.

S. HIEE. Com. in Gal. cap. 1, torn. iv. pp. 230, 231.

Marcion et Basilides et caeterse Hereticorum pestes non
habent Dei Evangelium : quia non habent Spiritum San-
ctum, sine quo humanum sit Evangelium quod docetur.
Nee putemus in verbis Scripturarum esse Evangelium ; sed
in sensu. Non in superficie ; sed in medulla. Non in
sermonum foliis ; sed in radice rationis. . . . Grande
periculum est in Ecclesia loqui, ne forte interpretatione
perversa, de Evangelic Christi, hominis fiat Evangelium :
ant quod pejus est, diaboli.

APPENDIX. 277

PAGE 195.
VINC. LIRIN. Common, cap. 25.

Hie fortasse aliquis interroget, an et hceretici divince scri-
pturce testimoniis utantur. Utuntur plane, et vehementer
quidem, nam videas eos volare per singula quagque sanctje
legis volumina.

PAGE 195.
S. AUG. Enar. in Ps. x. torn. iv. p. 64.

Non enim Prophetee tantum, sed omnes verbo Dei ani-
mas irrigantes, nubes dici possunt. Qui cum male intelli-
guntur, pluit Deus super peccatores laqueos. . . . Et
hie igitur eadem Scripturarum nube, pro suo cuj usque
merito, et peccatori pluvia laqueorum, et justo pluvia uber-
tatis infusa est.

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INDEX.

ABBOTT on Sight and Touch

ACTON'S Modern Cookery

AIKIN'S Select British Poets

Memoirs and Remains

ALCOCK'S Residence in Japan

ALLIES on Formation of Christianity

Alpine Guide (The)

APJOHN'S Manual of the Metalloids

ARAGO'S Biographies of Scientific Men ....

Popular Astronomy

Meteorological Essays

ARNOLD'S Manual of English Literature. . . .

ARNOTT'S Elements of Physics

Arundines Cami

Atherstone Priory

ATKINSON 's Papinian

Autumn holidays of a Country Parson ..
AY RE'S Treasury of Bible Knowledge

BABBAGB'S Life of a Philosopher

BACON'S Essays, by WHATELY

Life and Letters, by SPEDDINO ......

Works, by ELLIS, SPEDDINO, ana

BAIN on the' Emotions and Will

on the Senses and Intellect

on the Study of Character

BAINF.S'S Explorations in S. W. Africa ....

BALL'S Guide to the Central Alps

Guide to the Western Alps

BATLDON'S Rents and Tillages

BLACK'S Treatise on Brewing •

BLACKI.EY and FRIEDLANDER'S German and

English Dictionary

ELAINE'S Rural Sports

BLIGHT'S Week at the Land's End

BONNET'S Alps of Dauphine . ...

BOURNE'S Catechism of the Steam Engine. .

Handbook of Steam Engine

Treatise on the Steam Engine ...

BOWDLER'S Family SHAKSPEARE

BOYD'S Manual for Naval Cadets

BRAMLE Y-MOORE'S Six Sisters of the Valleys
BRANDE'S Dictionary of Science, Literature,

BRAY'S (CO Education of the Feelings

Philosophy of Necessity

(Mrs.) British Empire

BRINTON on Food and Digestion

BRISTOW'S Glossary of Mineralogy

BRODIE'S (Sir C. B.) Psychological Inquiries

Works

Autobiograpli y

BROWNE'S Ice Caves of France and Switzer-
land

Exposition 39 Articles

Pentateuch

BUCKLE'S History of Civilization

BULL'S Hints to Mothers • • • • • • •

Maternal Management of Children

BUNSEN'S Analecta Ante- Nicaena

Ancient Egypt

Hippoly tus and his Age

Philosophy of Universal History

BUNSEN on Apocrypha • • • • •

BANYAN'S Pilgrim's Progress, illustrated by

BENNETT

BURKE'S Vicissitudes of Families

BURTON'S Christian Church

Cabinet Lawyer

CALVERT'S Wife's Manual

Campaigner at Home

CATS' and FARLIF.'S Moral Emblems

Chorale Book for England ..... . • • • • • •

COLENSO (Bishop) on Pentateuch and Book

of Joshua

COLUMBUS'S Voyages •• • •

Commonplace Philosopher in Town and

cSwoS»*'i' Handbook' of Chemical' Ana-

CoNTANSF.Au'V Pocket French and English

Dictionary . . . • •

Practical ditto .•••••

CONYBEARE and HOWSON'S Life and Epistles
of St. Paul

COPLAND'S Dictionary of Practical Medicine

Abridgment of ditto

Cox's Tales of the Great Persian War

Tales from Greek Mythology

Tales of the Gods and Heroes

Tales of Thebes and Argos

CRESY'S Encyclopedia of Civil Engmeciing

Critical Essays of a Country Parson

CROWE'S History of France

D'AuBioNu's History of the Reformation in

the time of CALVIN

Dead Shot (The), by MARKSMAN.

DE LA RIVE'S Treatise on Electricity

DELMARD'S Village Life in Switzerland ....

DE LA PRYME'S Life of Christ

DE TOCQUEVILLE'S Democracy in America..

Diaries of a Lady of Quality

DOBSON on the Ox

DOVE'S Law of Storms ....••••

DOYLE'S Chronicle of England

ELLICOT'T'S Broad and Narrow' Way

Commentary on Ephesians

Destiny of the Creature

Lectures on Life of Christ

30

NEW WORKS PUBLISHED BY LONGMANS AWD CO.

ELLICOTT'S Commentary on Galatians

Pastoral Epist...

Philippians, &c..

-Thessalonians ...

Essays and Reviews 20

on Religion and Literature, edited

by MANNING 20

written in the Intervals of Business 9

FAIRBAIRN'S Application of Cast and

Wrought Iron to Building 17

— - Information for Engineers... 17

• Treatise on Mills & Mill work 17

FFOULKES'S Christendom's Divisions 20

First Friendship 24

FITZ ROY'S Weather Book 11

FOWLER'S Collieries and Colliers 17

FRBSHFIELD'S Alpine Byways 23

Tour in the Orisons 23

Friends in Council 9

FROUDE'S History of England 1

GARRATT'S Marvels and Mysteries of
Instinct

GEE'S Sunday to Sunday

Geological Magazine

GILBERT and CHURCHILL'S Dolomite Moun-
tains

GILLY'S Shipwrecks of the Navy

GOETHE'S Second Faust, by Anster

GOODBYE'S Elements of Mechanism

GORLB'S Questions on BROWNE'S Exposition
of the 39 Articles

Graver Thoughts of a Country Parson ....

G RAT'S Anatomy

GREENE'S Corals and Sea Jellies

Sponges and Animalculae

GROVE on Correlation of Physical Forces..

GWILT'S Encyclopedia of Architecture ....

Handbook of Angling, by EPHEMBRA

HARE on Election of Representatives

HARTWIO'S Sea and its Living Wonders....

Tropical World

HAWKER'S Instructions to Young Sportsmen

HEATON'S Notes on Rifle Shooting

HELPS'S Spanish Conquest in America

HERSCHEL'S Essays from the Edinburgh

and Quarterly Reviews

Outlines of Astronomy

HEWITT on the Diseases of Women

HINCHLIFT'S South American Sketches

Hints on Etiquette

HODGSON'S Time and Space

HOLLAND'S Chapters on Mental Physiology

Essays on Scientific Subjects

Medical Notes and Reflections. .

HOLMES'S System of Surgery

HOOKKR and WALKER- ARNOTT'S British

Flora

HORNE'S Introduction to the Scriptures ....

Compendium of ditto

HOSKY NS'S Talpa

How we Spent the Summer

HOWITT'S Australian Discovery

-History of the Supernatural . . .

-Rural Life of England

-Visits to Remarkable Places.

HOWSON'S Hulsean Lectures on St. Paul —
HUGHES'S (W.) Geography of British His-
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Manual of Geography

HULLAH'S History of Modern Music

Transition Musical Lectures —

HUMPHREYS' Sentiments of Shakspeare

PAOE

Hunting Grounds of the Old World 22

Hymns from Lyra Germanica 81

INOELOW'S Poems „ 25

JAMESON'S Legends of the Saints and Mar-

tyrg ........................................ 16

. - Legends of the Madonna ........ 16

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JAMESON and EASTLAKS'S History of Our

Lord ...................................... 16

JOHNS'S Home Walks and Holiday Rambles 13

JOHNSON'S Patentee's Manual .......... .... 17

Practical Draughtsman ....... ... 17

Gazetteer, or Geographical Dic-

JOHNSTON'
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JONES'S Christianity and Common Sense ....

KALISCH'S Commentary on the Old Testa-
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KENNEDY'S Hymnologia Christiana ........ 21

KESTBVEN'S Domestic Medicine ............ 15

KIRBY and SPENCE'S Entomology .......... 13

KNIGHTON'S Story of Elihu Jan ............ 24

KUBLER'S Notes to Lyra Germanica ........ 21

KUEN EN on Pentateuch and Joshua ........ 19

Lady's Tour Round Monte Rosa

LANDON'S (L. E. L.) Poetical Works

Late Laurels

LATHAM 's English Dictionary

LECK Y'S History of Rationalism

Leisure Hours in Town

LEWES'S Biographical History of Philosophy
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on the Credibility of Early Roman

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on Egyptological Method

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on Irish Disturbances

on Observation and Reasoning in

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LIDDELL and Scorr'sGreek- English Lexicon

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LINDLEY and MOORB'S Treasury of Botany
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Lays of Ancient Rome. 25

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Geographical Dictionary II

MACFI«'S Vancouver Island 22

MAGUI RE'S Life of Father Mathew 4

-Rome and its Rulers 4

MALIXO'S Indoor Gardener ................. 13

M ASSET 's History of England ..............

MASSINGBKRD'S History of the Reformation. .
MAUNDBH'S Biographical Treasury .........

-- Geographical Treasury ........

__ Historical Treasury ............

_ Scientific and LiteraryTreasury
- Treasury of Knowledge ........

Treasury of Natural History ..

MAD RY'S Physical Geography

MAY'S Constitutional History of England. . 1

MELVILLE'S Digby Grand .................... 24

- General Bounce ................ 24

__ Gladiators ...................... 24

__ Good for Nothing ............... 24

- HolmbyHouse .................. 24

- Interpreter ...................... 24

__ Kate Coventry .................. 24

-- Queen's Maries .................. 24

MENDELSSOHN'* Letters ...................... •>

MBNZIES' Windsor GreatPark .............. 18

__ on Sewage ........................ 18

MERIVALB'S(H.) Colonisation and Colonies 11

__ Historical Studies .......... 2

- (C.) Fall of the Roman Republic 2

- Romans under the Empire 2
--- on Conversion of Roman

Empire .................................... *

MILKS on Horse's Foot ...................... 20

- On Horses' Teeth .................. 26

- on Horse Shoeing ..................... 26

- onStables .......... . ................. 26

Mm. onLiberty ............................ 6

- on Representative Government ...... 6

- on Utilitarianism ..................... 6

MILL'S Dissertations and Discussions ....... 6

- Political Kconomy .................. t

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- Hamilton's Philosophy .............. 0

MILLER'S Elements of Chemistry .......... 14

MONSELL'S Spiritual Songs .................. 21

-- Beatitudes ...................... 21

MONTAOU'S Experiments in Church and

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New Testament, illustrated with Wood En- 15

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Self-Examination before Confir-

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• Ursula 24

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SHEDDEN'S Elements of Logic

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SIEVEKING'S (AMELIA) Life, by WINKWORTH 4

SIMPSON'S Handb ok of Dining 27

SMITH'S (vSouTnwooD) Philosophy of Health 28
(J.) Voyage and Shipwreck of St.

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(.SYDNEY) Memoir and Letters 6

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and BOWMAN s Anatomy and Phy-
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TYNDALL'S Lectures on Heat 11

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VAVDER HCEVEN'S Handbook of Zoology.. 12

O *.

VAUGHAN'S (R.) Revolutions in English

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VILLAKI'S Savonarola 4

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WATTS'S Dictionary of Chemistry. . . .
WEBB'S Celestial Objects for Common Tele-
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WEBSTER & WILKINSON'S Greek Testament 19

WKLD'S Last Winter in Rome 23

WELLINGTON'S Life, by BRIALMONT and

GLKIO 4

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WEST on the Diseases of Infancy and Child-
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WHATELY'S English Synonymes 5

Logic 5

Remains g

Rhetoric 5

Sermons 22

Paley's Moral Philosophy S2

WHEWELL'S History of the Inductive Sci-
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Whist, what to lead, by CAM 28

WHITE and RIDDLE'S Latin-English Dic-
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WILBERFORCE (W.) Recollections of, by

HARFORD 5

WILLIAMS'S Superstitions of Witchcraft 9

WILLICH'S Popular Tables 28

WILSON'S Bryologia Britannica 13

WOOD'S Homes without Hands 12

WOODWARD'S Historical and .Chronological

Encyclopaedia 3

YONGE'S English-Greek Lexicon 8

Abridged ditto 8

YOUNG'S Nautical Dictionary 27

You ATT on the Dog 27

onthe Horse 2?

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