THE REASONABLENESS OF THE CEREMONIES OF THE CHURCH.
Having shown that the Sacraments of the Church are in accordance with
reason, it will not be difficult to prove that other ecclesiastical
ceremonies are equally rational. But as we cannot, for the sake of
brevity, discuss them all, we will confine our attention to a few of the
most important.
First, then, the homage paid by Christians to the Cross, and to
representations of Christ and of His Saints, may seem to some people
irrational. We must, however, remember that images may be looked upon
from two points of view. We may consider the material of which they are
made, gold, silver, wood, or stone. Certainly, Christians do not honour
images on this account. Or, we may consider images as representing some
thing or person. And this is the light in which Christians regard them.
They pay homage not to the image itself, but to the thing or person
represented thereby; just as, when subjects honour a picture of their
sovereign, they honour, not the picture itself, but him who is depicted
thereon. Therefore we pay to images the honour due to those whom they
represent. We give to the Cross and Crucifix the worship of _latria_,
which is the worship that we pay to God. We honour an image of the Virgin
Mary with an inferior honour, yet with greater honour than that which we
give to representations of the other Saints. We honour the Saints as the
blessed friends of God. We erect their images in order to recall them to
our memory, to excite ourselves to virtue by their example, and to raise
our hearts in prayer to God, through their intercession. There can be
no doubt that pictures and statues, representing holy objects, are as
helpful as books, especially to unlettered and simple folk.
And as we know invisible things by means of such as are visible, we
build and consecrate material churches—thereby symbolizing the spiritual
Church, and enabling ourselves, by the sight of earthly things, to
raise our minds to the contemplation of Divine mysteries. The stones
of the church signify Christians united in Faith; and the lime which
cements them is charity, which joins the hearts of the faithful together.
The foundation-stone is Christ; and the stones around it represent the
Prophets and Apostles. The high walls symbolize the sublimity of the
contemplative life; the roof the active life, exposed to the storms of
temptation. The spiritual temple differs from an earthly edifice in that
its foundation is in Heaven. In the length of the church, we behold
the permanence of the true Church; in its height, the difference of
merit among its members; and in its breadth, the number of the faithful
throughout the world. The sanctuary recalls to us the Virgins of Christ,
and the naves those living in the married state; for as the sanctuary
is narrower and more holy than the naves, virginity is holier and rarer
than wedlock. The cemetery in front of the church reminds us of false
Christians buried in sin. The altar represents Christ, on whom we offer
our sacrifices, saying at the end of every prayer, “Through our Lord
Jesus Christ”. The belfry signifies the Holy Scripture, by means of
which, (if we take our stand upon it), we shall be able to discern the
snares of our enemies, and to fight against them. The bells are preachers
calling together the Church militant and triumphant. The windows we
may take to represent the holy doctors who pour the light of their
teaching into the Church. From the whiteness of the interior walls we
learn purity of heart and external decorum. The twelve candles, burning
before the crosses of consecration, represent the twelve Apostles, who
have enlightened the world by preaching the Cross of Christ throughout
it. The doors signify the Sacraments, by means of which, especially
of Baptism, we enter the Church. The lamps symbolize the continual
illumination of the Holy Ghost. The Holy Water may remind us of the tears
of penitents. Finally the sacred vestments and vessels, the psalms,
hymns, and the whole order of ceremonies, represent the Divine mysteries,
which time will not permit us to explain. But from what has been said,
it is evident, that nothing contained in Christian doctrine is either
incredible or unreasonable.
If any one desires further instruction, and will read, and carefully
reflect on, the works of the Doctors of the Church, he will understand
that our religion is the work, not of men, but, of Him “who enlighteneth
every man that cometh into this world”. Daily experience proves to us,
that many good men, reflecting upon these mysterious rites, forget
themselves, are raised above worldly thoughts and earthly things, and
that their “conversation is in heaven”.
BOOK IV.
INTRODUCTION.
METHOD OBSERVED THROUGHOUT THIS BOOK.
Would that all men were sincerely zealous in the pursuit of truth. It
would then be far easier to open their eyes to perceive it, for their
intellect tending towards it, as to its perfection, would readily incline
to embrace it. Indeed some men are so strongly attracted to truth, that
they utter it even against their will.
The knowledge of a thing leads to the knowledge of its opposite; for
instance, if we know the right side we shall know the left; and if we
know what is true, we shall easily know what is false. And, although
truth is at constant war with falsehood, nevertheless, he that draws nigh
to truth, will ever be victorious. Therefore, when different and contrary
opinions prevail among men, that opinion may be held to be most probably
true which is supported by the soundest reasoning. Now, as there exists
much discord amongst men on matters of religion, and the arguments in
favour of Christianity are much stronger than those that can be advanced
in support of any other form of belief, Christianity must indubitably be
the true religion. This is the point which we shall undertake in this
Book to prove, first in general, and then in particular.
CHAPTER I.
NO RELIGION EXCEPT CHRISTIANITY CAN BE TRUE.
From what has just been said, it is evident, that Christianity is the
only true religion. And if this be the case, and if there be no salvation
except through the faith of Christ, all, save Christians, must be living
in error.
Again, if a virtuous life be the end proposed by all religions, and
if there be no better life than the Christian life, there can be no
religion superior to Christianity. Any other religion must be either
equal or inferior to it. If other religions be inferior to Christianity,
Christianity must be the best; and we are bound to embrace it, and to
reject all others as idle and superstitious. But if there be a religion
equal to Christianity, it must be the same as Christianity. For, unless
it propose to us the same end to be attained, and the same means for the
attainment of that end, as Christianity professes, it cannot be called
equal; it must be inferior to the Christian creed.
Furthermore, if we know a cause by its effects, and if Christian holiness
be the perfection of human life; and, if we see no such effects produced
by any other religion, Christianity must be true; the more so, as its
effects are so quickly and so easily produced, and as its power appears
so marvellously in the conversion of men. Therefore, there can be no
danger of erring in rejecting all other creeds, and cleaving to the faith
of Christ.
In order, however, to make what we say more clear, we will descend to
particulars, and will discuss divers forms of religion. But, as it
would be useless to attempt to discuss all the superstitions which have
ever existed, we will reduce them to six, _viz._, heathen philosophy,
astrology, idolatry, Judaism, heresy, and Mahometanism. In our analysis
of these false religions, we will ignore the different opinions and
divisions which have existed amongst philosophers, astrologers,
idolaters, and heretics. We will examine their tenets from a general
point of view.
CHAPTER II.
THE DEFECTIVE AND ERRONEOUS RELIGIONS TAUGHT BY HEATHEN PHILOSOPHERS.
We must preface our remarks by observing that the teaching of heathen
philosophy, even where its leaders have not taught erroneous doctrine,
is, in all that regards salvation, exceedingly poor and insufficient.
Nor can we wonder at this, seeing that their only guide was the light
of human reason. For, as the end to which we aspire must be the rule of
all our operations, those who undertake to lead men to a virtuous way
of living ought, at least, to know what is the true end of human life.
Now, the heathen sages could have no such knowledge, because it exceeds
the bounds of human reason, by which alone they were enlightened. But if
they could not know the last end of man, still less could they know by
what means he could attain his end. Therefore, all that they could teach
about religion was necessarily imperfect, uncertain, or erroneous. What
sane person, then, would abandon Christianity, for the tenets of heathen
philosophy?
And, although, the best among the philosophers held that the end of human
life is the contemplation of Divine things, their teaching on this point
is very confused, because they cannot speak, with any certainty, about
their end. If they were asked, whether, by this contemplation, they meant
contemplation of this present life, or of the future life, they could
not answer with any certainty. For, considering the perils and troubles
of this life, it would be wholly unreasonable to expect beatitude in
it; and as the philosophers could not, by means of mere natural reason,
discover anything about the future life, whatever they might say about
it would be unproven, and therefore not accepted by men. They would,
furthermore, involve themselves in the still more intricate question of
the immortality of the soul, the difficulty of which is shown by the many
different opinions entertained concerning it. The greatest difficulty
on this point arises from the fact, that, as the soul can perform the
operation of understanding without any corporeal organ, it would appear,
that, with regard to the activity of understanding, the soul cannot be
the form of the body; for it seems as if that which can act without a
body, can exist without a body. This is why Plato insisted that our soul
is not the form, but the mover of the human body.
Aristotle, on the contrary, maintains that the soul is the form of
the body. He, however, uses such ambiguous expressions about the
understanding, as distinct from the soul, that his commentator,
Averröes, fell into the unreasonable error of supposing that there is
in all men an intellect, existing independently of other powers. But,
I believe that Aristotle, being a very sagacious man and knowing that
the natural light of reason cannot arrive at any perfect knowledge of
the matter, purposely spoke very cautiously about it, for fear of being
worsted in argument. Thus the philosophers who followed him, remained in
a dilemma. For, if they called the soul the form of the body, it seemed
that the soul must reasonably be supposed to be mortal. If they said that
the soul was not the form of the body, it was impossible to see how man
could be said to be man, on account of his possessing an intellectual
soul. And, if, with no clearer light than the light of natural reason,
they had maintained what Faith teaches, _viz._, that although the
intellectual power of the soul operates independently of any corporeal
organ, yet, nevertheless, the substance of the soul is the form of the
body, they would have found themselves in quite as great a difficulty as
they were before. For they would have been asked, whence came this form—a
question to which they could have given no certain answer. For, as this
form is elevated above all corporeal things, it cannot have been produced
by any natural power; nor, as they did not believe in creation, would
these philosophers have said that it came from nothing. And, even if they
had made such an assertion, they could not have produced any reasonable
proof of what they said. Their opinion, consequently, would have been
treated with contempt.
Certain ones amongst them, therefore, endeavoured to evade the
difficulty, by maintaining that souls existed from eternity, before
bodies. This opinion, however, involved them in still greater confusion.
For, while they held that souls were made from eternity before bodies,
they could adduce no reason to hinder the soul from being the form of the
body. They, also, at the same time, fell into many other inconsistencies,
adduced by the Peripatetics against the Platonists. And, although
Aristotle said that the intellectual soul comes from without, _i.e._, not
from natural power,—his expression is very ambiguous; for it explains
neither whence, nor how, the soul comes into the world. And if, as he
maintains, the intellectual soul be immortal, and the form of the body,
it cannot, at the same time, exist before the body, nor pass from one
body to another. Therefore, if the soul be not produced by natural power,
I do not see how Aristotle can deny Creation.
The philosophers who, unenlightened by faith, assert that the soul is
immortal, and is the form of the body, expose themselves to further
difficulties. They may, with good reason, be asked whether the world has
likewise existed from eternity, and whether it will last for ever. If
they reply, without being able to prove their words, that the world had
a beginning and will have an end, their views will be held in derision.
If, on the other hand, with Aristotle, they maintain that the world never
had a beginning and will never have an end, they must likewise hold
that there has existed an infinite series of years and days. But, if
man is the most important part of the world, no one can, with any show
of reason, say that the world has existed without man; and therefore
infinite men must have died. If, further, as they say, the soul is
immortal, and is the form of the body; and if it does not pass from one
body to another, there must have been infinite souls. This is, clearly,
an irrational hypothesis. Those who uphold this view will, of course,
maintain that it is not irrational; but by so doing, they have to face
fresh difficulties. For, as the soul is the form of the body, it is
against its nature to be outside the body; and we know, in fact, that the
soul only leaves the body by compulsion. Now, compulsion, or violence,
cannot continue perpetually, especially in the case of so noble a thing
as the soul.
Those, however, who hold that souls will never return to their bodies,
must admit that souls, in spite of their dignity, are perpetually
banished, by violence, from their bodies. If they believe in the
resurrection of the body, on the other hand, they must believe in the
resurrection of infinite bodies, which is impossible. They may, indeed,
hold, that, after a certain prolonged space of time, souls will return to
their former bodies, and will become what they formerly were; and that
they will repeat this separation from, and return to, their bodies an
infinite number of times. But they have no reason, or proof, on which to
ground this hypothesis; and we are right in treating it with contempt.
And, certainly, such a supposition is unreasonable and absurd, implying,
as it does, that we, and all that exist at present, must have already
existed an infinite number of times.
In these, and in such like difficulties, do they entangle themselves who
try, by natural reason, to discover the end of human life. Nor, as they
ignore the most important element of life, can they be expected to speak
surely or definitely, either about religion or about virtuous living.
We need not, therefore, be surprised, that the religious systems of the
philosophers are imperfect, and filled with error.
We shall understand this fact still more clearly, if we consider the
different erroneous conclusions at which they have arrived; and we shall
see how poor and feeble a thing is the unassisted light of reason. The
highest power of an agent is shown when it exerts itself to its fullest
capacity. Now, human reason has been most strenuously exerted by the
greatest philosophers, who have exercised it to the utmost of their
ability. We see this by the fact, that the other philosophers who have
succeeded them, have never found anything new to say; or if they have
originated some fresh theory, it has been a very insignificant one.
Since, then, the very greatest philosophers have been so grossly mistaken
in matters concerning salvation, it is evident that the natural light of
reason is but a treacherous guide.
Of course, the earliest philosophers, who asserted that the last end of
man is to be found in riches, glory, pleasure, or some other material
good, were far more completely deceived than those who taught that it was
to be sought in the contemplation of Divine things. But, the teaching of
these latter was vague, and left men in the greatest uncertainty about
the affairs of their salvation.
Again, there are as many opinions and errors about the nature of
the intellectual soul, as there are philosophers. Setting aside the
fallacies enumerated by Aristotle in his first book, _De Anima_, even the
Aristotelian philosophers themselves entertain endless different views.
Some teach that the human understanding is one thing, and others proclaim
it to be another; so that, even to this day, their disciples remain in
utter uncertainty. This confusion would be even more inextricable, had
not the Faith of Christ enlightened the world.
Again, if any one will read the philosophical books treating of the
universe, of the end for which it was made, and of its supposed beginning
and end, he will find almost as many errors as there are words. And,
although Aristotle, and some of his followers, have tried to establish
the eternity of the world, the Aristotelian arguments are so weak, that
any learned man could easily overthrow them.
But what are we to say of the number of the angels, or, as the
philosophers call them, the separate substances? Aristotle, following the
motion of the heavens, represents the angels as being equal in number to
the celestial spheres, as though they were created solely to move the
heavens. This is, of course, an absurdity. It is probable, however, that
Aristotle spoke, not as affirming a certainty, but as giving an opinion.
Again, the heathen schools of philosophy, besides their many grave
errors, laid down nothing definite or certain about the externals of
Divine worship. They entertained also many most frivolous ideas about
Divine Providence. And thus, their teaching, far from being profitable
to man’s salvation, or honourable to religion, was merely a source of
confusion to mankind. Nevertheless, we must not despise the valuable
portion of the old philosophy, but rather make use of it ourselves.
For, although it is not sufficient for salvation, it is often of great
assistance to us in confuting the adversaries of the Faith.
CHAPTER III.
THE FUTILITY AND SUPERSTITION OF THE TRADITIONS OF ASTROLOGY.
Astrologers, who claim to be reputed philosophers, maintain that human
affairs are governed by the heavens and the stars, making out the sky
to be our god, thus imitating some of the ancients, who worshipped the
sun and the stars. We will, therefore, with the plainest arguments,
demonstrate their error, and show that the heavenly bodies are not the
cause of the things which man performs by means of his understanding
and his will. Superior things cannot be governed by their inferiors;
hence, as the intellect is more perfect than any mere body, it cannot be
governed by either heavenly or any other bodies.
Again, it has been proved by philosophers, that no body operates without
movement. Consequently, immovable things, such as incorporeal substances,
amongst which is the intellect, are not subject to bodies. Hence we
see that the understanding, in proportion to its abstraction from the
restlessness and activity of things corporeal, works with greater
rapidity and greater perfection.
We know, likewise, that everything that is ruled or moved, whether by
heavenly or earthly bodies, is physical, and subject to time. Now, our
understanding transcends, in its operations, all bodies, and extends to
immaterial things, and even to God. This it could not do by means of any
physical force; for, no agent, in its operations, exceeds its nature.
Hence, the power of the heavenly bodies cannot, strictly speaking,
act upon our understanding, since the power of the understanding far
surpasses that of the firmament.
Many believers in astrology, being hard pressed by this argument, try
to evade the difficulty by saying, that the heavenly bodies are not the
direct, but the indirect cause of the operations of our understanding.
The intellect (they argue) makes use of sensitive powers, especially
of imagination, memory, and thought, which are dependent on physical
temperament; and, as our body, like all other composite bodies,
is subject to the heavenly bodies, these heavenly bodies do, in a
certain sense, influence our understanding. We all know, of course,
that difference of mental endowment is the result of difference of
temperament. But no one who reflects on the nature of the understanding
or of free-will, can possibly believe, that the heavens can in any way
influence our choice, or rule the course of human events. Everything that
happens from the impression of the celestial bodies, happens naturally;
being naturally subject to these bodies. Hence, if the operations of
free-will were the result of the impression of these bodies, these
operations would be natural and not voluntary, originating not from
free-will, but from natural animal instinct. The absurdity of this
opinion can be easily demonstrated.
First, we know that all things which act by natural instinct, proceed,
if they be of the same nature, to the same end, by the same means, and
in the same manner; just as all heavy things tend to their centre. But
men, both in natural and artificial things, tend to different ends,
using different means. Therefore, their operations are not natural, but
voluntary. Secondly, natural operations are always, or almost always,
well ordered; for nature very seldom errs; whereas human operations are
not always free from error. Thirdly, natural operations, in so far as
they are natural, do not vary;—thus, all swallows build their nests and
feed their young in the same way; and sparrows, and every species of
bird, follow their own specific method of carrying on these operations.
But, human operations are so diverse, that we see scarcely two men who
act alike; the reason being that man is guided, not by instinct, but by
free-will. Again, did human choice depend on nature, virtue and vice must
be imputed not to individuals but to nature; which view would destroy all
idea of injustice, or of rational plan, or of a _providence_ over human
affairs. Since nature is governed by God and is immutable, man would
necessarily be left to act according to his instinct. We can imagine what
would then be the condition of human affairs.
But, to return to our first proposition. Since the understanding exceeds,
in its operations, all bodies, the will exceeds them likewise; because
its love and desire aspire even to God. Therefore, the will cannot be
subject to any physical power. Further, as means are proportioned to
their end; and as the last end of man exceeds any corporeal thing; the
operations of the understanding and of the will, by means of which man
attains his end, transcend all bodies; nor are they subject to the
influence of the heavenly bodies. And, although our bodies are subject
to celestial bodies, and are, by the impressions made on us by them,
inclined to do what is contrary to right reason; we have, nevertheless,
so much power to resist this inclination, that our operations may be
said to be subject, not to the heavens, but to our free-will. Thus,
as the firmament is not, strictly speaking, the cause of our actions,
it cannot be called our God. For God is the First Cause, who does all
things, and acts in all things.
Some, however, maintain that the heavenly bodies are animate. They,
therefore, hold that, although of themselves they do not move our
understanding and free-will, these faculties are, nevertheless,
influenced by the soul which vivifies the heavens. The following
arguments will easily demonstrate the fallacy of this opinion:—
First, it is futile to use an instrument which is not adapted to produce
a desired effect. It has already been proved that the power of the
heavens is not able to influence the understanding and free-will. It is
futile, therefore, to say that the heavenly bodies, as instruments of the
soul which animates the firmament, act upon our understanding. Secondly,
the soul of the heavens cannot by means of its instruments, the celestial
bodies, affect immediately or directly, the intellect or will, because
corporeal influences cannot immediately act upon what is spiritual. But
the power of the heavenly bodies may, certainly, affect our physical
temperament, and by means of it may influence our imagination and
interior sense. These activities, in their turn, may represent to our
understanding some advantage to be sought, or peril to be avoided. But
no one is obliged to heed these phantasies. We are always free to think,
or not to think of what we choose; and experience proves that man is
master of his actions. Therefore, it is unreasonable to say that the
stars and the firmament, or the soul which animates them, is God. For God
is He who immediately gives being and operation to all things; it is
He who moves our understanding and free-will; although in moving it He
always respects our liberty, because He moves all things in a way that is
adapted to their nature. Therefore, all worship given to the heavens, or
to the stars, or to the soul of the firmament, is empty and dangerous.
These bodies are created for the service of man; and no one ought to
worship that which is meant to be his servant. Hence, we see the folly of
astrologers who assign to the heavens the government of human affairs,
and pretend to direct men by observation of the stars.
But, even in these modern times, there are some nominal Christians, who,
under certain disguises, try to uphold the fallacies of astrology. They
say, for instance, that although free-will is, by its nature, subject,
not to the heavens, but to God; nevertheless, since the sensitive part
of our nature—by which almost all men are ruled—is subject to astral
influences, they are able by means of the stars to foretell many future
events; the more so, that God governs human affairs by means of the
stars, as secondary causes. So far, indeed, does the father of lies lead
them astray, that they delude men into trusting more to the stars than
to God, and they are able to persuade them to undertake nothing without
first consulting the heavens.
This system of astrological divination so little deserves the name of
science, or of art, that the best philosophers have judged it unworthy
of notice, and have passed it over in silence. Both Plato and Aristotle
ignore it. The latter proves, in many places, that we can have no
knowledge of the things to which astrology professes to furnish a clue.
For, future events, which may or may not take place, cannot be known in
themselves, as they as yet possess no being; nor can they be foreseen in
their cause, since they have no definite or determinate cause, but only
such as is uncertain and wholly undetermined.
But, granted that man could arrive at some knowledge of the future,
he certainly could not attain to it by looking at the heavens, as the
universal cause of inferior things. Certainly no knowledge of particular
effects can be attained by the contemplation of a general cause, but only
by the investigation of proximate and particular causes. Physicians do
not try to discover the causes of sickness by means of the stars, nor do
they endeavour to cure by an astrolabe; they study, rather, to find out
the special predisposing causes of illness, and the physical temperament
of their patient. Nothing, therefore, can be more foolish than to attempt
to investigate, by the mere contemplation of the stars and planets,
future events, which will arise from the free-will of individuals and
from particular causes.
Astrologers say that different virtues and properties reside in
different parts of the heavens. The absurdity of this pretension shows
the folly of their other superstitions. The very greatest philosophers,
who, certainly, were far wiser and better informed than astrologers,
have never discovered in the firmament, the virtue claimed for it by
astrologers. The astrologers further affirm that this virtue or property
acts upon the earth by means of the moon and of the motion of the
firmament, and that the variety of things caused upon earth proceeds,
primarily, from the diversity of light and from the motions of the
spheres and of the stars; and, secondarily, from the variety of the
dispositions of matter and of particular agents. Hence, according to
their opinion, if we wish to foretell future events, it does not suffice
to know the varieties of light and of motion in the heavens; we must
also understand the disposition of matter, and the nature of particular
agents, without which the celestial bodies cannot act. But, since, for
reasons before stated, we could not, even if we had this knowledge,
arrive at any certainty as to the future—especially as to events which
depend on free-will—how can we be likely to gain such certainty, merely
by gazing at the stars?
But, even if we assume with astrologers, that Divine properties reside
in the heavens, this does not prove that their astrology is not foolish.
For such properties can be nothing but the universal causes of the
things which take place on earth. For, as the stars and planets are
more remote from earth than are the elements, and as the elements are
universal causes of terrestrial things, the celestial bodies must be
causes even more universal. Now, we cannot, merely by understanding
the generative force of animated beings in general, know the mode of
reproduction peculiar to particular species of animated life—such as
animals or plants. Still less can we arrive at such knowledge merely by
contemplating the heavens.
But although it is an absurdity, let us concede to astrologers, that
the virtue of the astral bodies is more particular than that of the
elements. Their divination would still remain an idle folly; for our
senses, (which are the fount of our knowledge), can never investigate
anything so far remote from them as the forces of the heavens. The
greatest philosophers have never discovered these forces. We cannot
understand the properties even of many things which we handle every day;
and how can astrologers, who cannot compare either in mental capacity
or in learning with philosophers, pretend to analyse the powers of the
stars? But, even if they did understand these powers, they would have no
reason to boast of their idle superstitions. For the particular causes,
existing under heaven, cannot have been created in vain, since nothing
has been made without a purpose. If, then, there reside in the firmament
certain particular forces, _e.g._, one destined to reproduce mankind,
another to reproduce oxen, etc., we should have to say, that sublunary
particular causes exist, only for the purpose of disposing matter for the
reception of the form impressed on them by astral forces. Therefore, for
the purposes of divination, an astrologer could not be satisfied by the
mere contemplation of the heavens. The heavenly bodies impress different
forms upon matter, according to its varying disposition; and if matter
be not duly prepared, it is incapable of receiving a form. And, as there
may be many obstacles to the fitting preparation of matter, an astrologer
could not gain any sure knowledge of particular things by merely gazing
at the skies. For instance, let us suppose that the force contained in
one particular star is adapted to produce grapes from a vine. We cannot,
by merely gazing at the star, calculate the crop which that vine will
bear; for, many things may hinder its fertility. It may be, for example,
planted in unsuitable soil; it may be cut down; cattle may browse on
it; or some other star may injure it, by causing either drought or too
heavy rains. By merely looking at the sky we cannot know which of these,
and many similar accidents, may occur. And if we can arrive at no more
certain conclusion than this, about purely natural things, how much less
can we trust our judgment upon those points which depend on the endless
variations of free-will?
Therefore, when we consider the false principles on which astrology
is based, and the mutable nature of man’s desires and will, we shall
see very clearly that the conduct of human affairs does not depend on
the stars, and that it is an absurdity to try to direct man’s lives by
studying the heavens.
But, it is not our intention to argue at any greater length against
such folly. We will rest content with having proved that any religion,
that ever has been, or ever shall be invented, for the worship of the
stars and other heavenly bodies, is meaningless and superstitious. Count
Giovanni Pico della Mirandola, whose sublimity of intelligence and wealth
of learning must be numbered among the great works of God and of nature,
has, in his book of disputations, so subtly confuted and completely
demolished the pretensions of astrologers to powers of divination,
that anyone who reads his treatise intelligently, and does not then
despise astrology, deserves to be considered an unreasonable man. In
order, furthermore, to convince every one of the folly of astrologers,
I also have composed and published, in the vulgar tongue,[23] a work in
confutation of their doctrine. Therefore, let whosoever desires it read
these books, and he will see how great a folly it is to devote time to
such a superstition, or to trust in it.
CHAPTER IV.
IDOLATRY IS OF ALL THINGS THE MOST VAIN.
We have already shown that the religion of philosophers, who worshipped
the First Cause, was insufficient for salvation; and that the teaching of
astrologers was most useless and dangerous. How much more contemptible,
then, is worship given to images of wood and stone, made in the likeness
of men or beasts? Surely, such a religion needs no confutation; since
every one can see that it is foolish to honour senseless things.
Some men, however, to excuse their folly, say that they do not honour
images themselves, but the gods dwelling in them, just as Christians
honour the representations of the Saints. We shall show, therefore, that
the worship which they pay to these gods, was, and if it still anywhere
exist, is, both impious and superstitious. This is a fitting place to
discuss this subject; for, as we have been treating of extremes we ought
now to speak of the mean; and midway between God and the heavens, are the
separate substances[24] which were the gods of the pagans.
But we must remember that God moves the will of man in two ways: either
by showing him good, in order to excite him to the love of it; or, by
applying His power to the will of man, in order to make that will elicit
an act of love or of desire—just as a shepherd may either attract a
sheep by showing it pasturage; or he may, with his hand, draw it along.
Now, creatures can influence each other in the former of these two ways;
but no man can act on the will of another in the second way specified.
Because, as the will proceeds immediately from God, it is immediately
subject to Him, and He alone can move it to will, or not to will. But,
although the will be completely in God’s power, He never acts upon it
in such a way as to deprive man of his liberty. He always leaves him
his free-will; because God moves all things according to their form and
natural propensity. Man, as man, is immediately subject to God; and to
Him alone, as to the Prime Mover and Ruler of all things, does he owe
the worship of _latria_.[25] He is bound to pay to other immaterial
substances, only such honour as is proportioned to their participation in
the Divine likeness. Therefore, the Christian gives all his worship to
God. He honours the Saints and Angels, not as gods but as the friends of
God. He desires that they should pray for him, and impetrate from God the
things that he, of himself, cannot obtain from Him. He praises God in His
Saints, and thanks Him that He has deigned to bestow such glory upon His
creatures. This is a lawful and holy way of honouring God and immaterial
substances. But idolaters adored their idols, and burnt incense to them,
and implored favours of them, believing them to be true gods.
But, as some may argue that, although the heathens adored many gods,
their worship was really referred to Almighty God, whom they adored in
all their other gods; we shall show that, even were this the case, it
would not justify the folly and evil of idolatry. Firstly, because the
masses of the heathen nations could not appreciate such distinctions,
and were, therefore, misled; and, secondly, because the heathen
ceremonies were largely composed of absurd and unseemly rites. It cannot
be maintained that these ceremonies were practised only by impious
men who wanted to degrade the worship of their idols, since they were
observed throughout the whole world, even amongst great men.
But we will not now argue this point any further. We will confine
ourselves to proving, that the idols, worshipped by the heathen, were not
gods, but evil spirits, in whose person God could not be honoured. It is
proper to every created and well-ordered intellect, not only to submit
itself, and to pay homage to its First Cause, which is God; but also to
dispose all other intelligences inferior to itself, to do likewise, so
that God, the Worker of all good, may be glorified in all things. But
the spirits adored by idolaters, whilst frequently giving answers to
those who questioned them, never inclined men to true religion, nor to a
well-ordered life. In fact, we read that they acted quite contrariwise,
subverting all order, deceiving men, and usurping the honour due to God;
thus filling the world with so much sin and ignorance, that mankind had
no knowledge of Him.
Again, good spirits do not work evil, nor encourage hatred, nor inculcate
vice. But we read of the pagan deities, that amongst them, war,
dissensions, sacrilege, incest, and many other crimes, which we cannot
contemplate without horror, were common; and these fabulous stories of
their lives set a bad example to all mankind.
Furthermore, God being perfect and standing in need of nothing, does
not, for His own sake, desire our worship. He enjoins it on us for our
profit, as a means whereby we may become perfect and blessed. Therefore,
every well-ordered intelligence ought to endeavour, as far as possible,
to obey this Divine command, and to teach others to worship God, in order
thus to gain beatitude. Consequently, had the heathen deities been good
spirits, they would have endeavoured to render men virtuous and perfect
in the spiritual life, which consists in the knowledge, love, and desire
of God. Now, on the contrary, they deceived mankind by so much vanity and
falsehood, that, truth and virtue were far better taught in the schools
of such philosophers as Pythagoras and Socrates, Plato and Aristotle,
than in the temples of the gods. And the philosophers, who despised or
ignored the pagan religions, were men of better life than the heathen
priests.
Further, if the heathen deities had been good spirits, they would have
given to mankind some assurance of obtaining what it desired, _to wit_,
beatitude and true virtue; thereby showing that they watched over the
interests of man as guardians, whose duty it was to direct all things to
their proper end; and remembering that, even philosophers could not, by
reason of this weakness of human intellect, arrive at knowledge of this
truth. But, far from acting thus, the pagan gods confused the minds of
mortals, and prevented them from attaining to this knowledge.
Good spirits are not liars, and do not deceive men; for falsehood
is always evil. But we read of the gods of the ancients, that they
frequently misled their questioners by giving them false and ambiguous
answers. Again, as we have shown before, the knowledge of things to come
is a Divine prerogative, which, had the heathen gods been good spirits,
they would not have claimed. For they did not, like our prophets, say,
“Thus saith God”. They spoke as of themselves, pretending to prescience
of the future, and seducing men into superstition. They also feigned to
disclose to them events to come by means of the entrails of animals, or
the song and flight of birds, and such like follies. From all this, good
spirits would not only have abstained; they would even have forbidden
them to their followers. Neither would good spirits have encouraged
magical arts, by means of which, gross immorality was often perpetrated,
innocent persons were deprived of life, and wicked men were rendered
prosperous. On the contrary, they would have loathed such practices, and
would have strenuously forbidden them.
Again, no good spirit would take pleasure in cruelty. Now, we read that,
for the sacrifices offered to the heathen deities, not only were beasts
slaughtered, but even children and young maidens were slain by their
own fathers; and this, because the gods desired these massacres, and
delighted in them. And, at the destruction of the pagan temples, which
ensued on the preaching of the Apostles, there were found innumerable
bones of men and women, but mostly of children, of both sexes.
We could recount endless evils which have sprung from idolatry. What we
have said will, however, suffice, seeing that, through the mercy of our
Lord Jesus Christ, this false teaching has been swept from the face of
the earth. The heathen religions have likewise been abundantly confuted
and expounded by our forefathers, who were men of learning. Surely if
the pagan idols had been gods, their worship could never have been so
completely exterminated as it has been.
CHAPTER V.
A REFUTATION OF THE JEWISH PERFIDY AND SUPERSTITION.
From what we have been saying it is clear, that, before the coming of
Christ, the light of natural reason was obscured to such a degree, that,
without His succour, mankind would have been so blinded by sin as to
sink below the level of irrational animals. Therefore, man required
supernatural light. But, as many, (among whom the Jews are the chief),
have made a bad use of the knowledge which is the origin of this light,
we intend to dispute with them, and to show them their errors; although
they glory in the Old Testament, which they pervert by strained and
erroneous interpretations. Now, all their hope is centred on the Messiah,
for whose coming they still look. If, then, we are able to prove to them
that the Messiah has already come, and is Jesus Christ our Saviour, they
cannot deny that our religion is of God, and that they are in error. And,
although the proofs given in our Second Book ought to be sufficient to
convince them, (for if Jesus be not the Messiah, who, greater or worthier
than He, can come?), we will, nevertheless, adduce some further special
arguments founded on those very Scriptures in which the Jews believe. We
shall, however, discuss these points very briefly, as they have already
been very fully treated by learned men. We have promised in this Book
to make use, not of the testimony of authority, but of reasoning. Our
reasoning, as it is based on the authority in which our adversaries
believe, is most convincing against them, and most profitable to other
unbelievers. Therefore, on the authority of the Prophets, we shall prove
that Jesus Christ of Nazareth, crucified by the Jews, is the Messiah of
the Patriarchs and Prophets, and that He was, in many ways, foretold and
foreshadowed in Holy Writ.
First, however, we must establish some self-evident principles. It was
known to all the Jews, that God had promised to send them a Saviour and
a great Prophet, who should be called the Messiah, and whom all men were
to hear and obey as God Himself. Thus Moses says to the people: “The
Lord thy God will raise up to thee a Prophet of thy nation and of thy
brethren like unto me: Him thou shalt hear, as thou desirest of the Lord
thy God” (Deut. xviii. 15, 16). And, again, the Lord speaks in these
terms to Moses: “I will raise them up a Prophet out of the midst of their
brethren, like to thee: and I will put My words in his mouth, and he
shall speak to them all that I shall command him. And he that will not
hear his words, which he shall speak in My name, I will be the revenger”
(_Ibid._ xviii. 18, 19).
It is certain, then, and acknowledged by all the Jews, that the
circumstances of the Messiah were foretold in the Mosaic law, in the
Psalms, and in the Prophets. That is to say, there are many predictions
concerning His race, birthplace, and the time of His coming, and also
regarding His life and teaching, His works, and many other things
peculiar to the Messiah. It is known, moreover, throughout the entire
world, that the Old Testament, interpreted by Christian doctors, shows
that all that is written of the Messiah is true of Jesus of Nazareth. In
fact, so aptly do the prophecies of the Old Testament apply to Christ
and to His Church, that if the Jews were not loud in proclaiming the
antiquity of Moses and the Prophets, their predictions might be taken for
forgeries of Christianity.
Let us, then, inquire of the Jews, whether Jesus of Nazareth be, in
truth, the Messiah. If He be, they ought to become Christians; for they
have been commanded to hear and to obey Him. If He be not the Messiah,
how is it that God has allowed all the conditions peculiar to the Messiah
to be manifested to the Jews, since He enjoined of them to follow Him
who should display these qualifications? If Christ be not the Messiah,
we must say, either that God did not know that Jesus was to come into
the world, or that he could not prevent His coming; or that, having the
power, He had not the will, to oppose His advent. Any of these answers
would be unworthy of a sane man. If, then, God foreknew the coming of
Christ, and could have prevented it, why did He not do so, since he had
imposed such strict commandments upon the Jews? It would look as if God
had deceived the Jews; and as if Christians would not be condemned by
Him for following Jesus of Nazareth, in describing whose career all the
Prophets agree, and who was wonderful above all other men. Certainly,
if He be not the Messiah, we need not expect any greater wonder-worker
than He. If He be not the Messiah, God, through Him, has deceived the
whole human race. Let the Jews, then, search the Scripture, and see what
distinguishing mark they expect to see in their Messiah, which is not
clearly manifested by Jesus of Nazareth.
Again, Holy Writ foretells the period in which the Messiah is to come.
This period, as we perceive by the Scripture, is long since passed. If,
then, no man has ever been seen on earth, possessing greater power,
wisdom, or goodness than Jesus of Nazareth, how can we doubt, that,
if the Messiah be already come, Jesus was He? Many passages in Holy
Scripture indicate the time fixed for the advent of the Messiah. Thus we
read in Genesis: “The sceptre shall not be taken away from Juda, nor a
ruler from his thigh, till He come that is to be sent, and He shall be
the expectation of nations” (Gen. xlix. 10). Again in Daniel we read:
“Seventy weeks are shortened upon thy people, and upon thy holy city,
that transgression may be finished, and sin may have an end, and iniquity
may be abolished; and everlasting justice may be brought; and vision and
prophecy may be fulfilled; and the Saint of saints may be anointed. Know
thou, therefore, and take notice: that from the going forth of the word,
to build up Jerusalem again, unto Christ the prince, there shall be seven
weeks, and sixty-two weeks: and the street shall be built again, and the
walls in straitness of times. And after sixty-two weeks Christ shall be
slain: and the people that deny Him shall not be His. And a people, with
their leader that shall come, shall destroy the city and the sanctuary:
and the end thereof shall be waste, and after the end of the war the
appointed desolation. And he shall confirm the covenant with many, in
one week: and in the half of the week the victim and the sacrifice shall
fail: and there shall be in the temple the abomination of desolation: and
the desolation shall continue even to the consummation, and to the end”
(Dan. ix. 24-27).
We can easily see from these words, that Jesus Christ is the true
Messiah. For the seventy weeks mentioned have passed long ago; and there
is no one except Christ with whom we can connect them. In the Holy
Scriptures, as we learn from Leviticus xxiii. and xxv., a week may
signify either seven days or seven years. Now, seventy weeks of years
amount to 490 years. And this period has elapsed, four times, between
the days of Daniel and our own. And, if any one should object, that
Daniel meant by a week neither seven days nor seven years, but some
longer period, we would ask him what the longer period may be? And as he
will not be able to answer, except in our terms, it is clear that any
period assigned by him, and unspecified by Holy Writ, will be his own
invention. Surely, if by a week God intended to signify a number of days
and years not mentioned in Scripture, He would, by not apprising Daniel
of the fact, have rendered his prophecy useless, and a cause of confusion
and error. It must, therefore, be conceded that the time appointed for
the advent of the Messiah is past; and, that He has already come. It
were vain to answer, that, although the weeks predicted by Daniel have
elapsed, the Messiah has not arrived; and to argue that neither Daniel
nor the other Prophets indicate _how soon_ after the close of the seventy
weeks Christ _is_ to come. For, if this argument held good, it would
follow that the Prophets never foretold, with any certainty, anything
concerning the Messiah. However, Daniel expressly says, “Know thou,
therefore, and take notice: that from the going forth of the word, to
build up Jerusalem again, unto Christ the Prince, there shall be seven
weeks, and sixty-two weeks”; and again: “He shall confirm the covenant
with many, in one week: and in the half of the week the victim and the
sacrifice shall fail”. The meaning of which words cannot certainly be
applied to any one except to Christ. Thus we see that He is indicated
by this text; otherwise God would have led us into error, letting us
believe that what was spoken concerning another, referred to Christ.
But let us now proceed to an exposition of the words. It is manifest,
from what has already been said, that Jesus came into the world, in order
to dispel error, and to lead men to holiness of life. Hence, the time of
His coming is plainly shown by the words, “seventy weeks are shortened
upon thy people, and upon thy holy city”; for they indicate that He was
to preach first to the Jews. And the next words, “that transgression
may be finished, and sin may have an end, and everlasting justice be
brought,” have been verified throughout the world. And, because all
Prophets speak of Christ in the same strain, Daniel continues, “and
vision and prophecy may be fulfilled, and the Saint of saints may be
anointed,” by which we understand the anointing of Jesus Christ, at His
Incarnation, with the unction of the Holy Spirit. But, as, at the same
time, many different things were accomplished, Daniel describes them
all without distinction. He makes mention, first, of “seven weeks,”
because, in that time, as we read in Esdras and Nehemias, the temple and
city, destroyed by Nabuchadonosor, were, with the greatest difficulty,
restored. He next speaks of “sixty-two weeks,” because during that
period, as we learn from the book of Maccabees, the Jews were grievously
harassed by their enemies. Thirdly, Daniel refers to “one week,” because
at the beginning of one week Christ began to preach, and in the middle of
a week He was crucified, for He preached for three years and a half.[26]
He was followed by His Apostles, who taught the Jews, that the legal
sacrifices and ceremonies need no longer be observed, since, as the
Reality had come, it was meet that its type should have an end. The
doctors of the Church show that Christ began to preach, and was slain, at
the predicted time; and, as men may read their books for themselves, I
will pass over the subject briefly. And as the Jews denied Christ before
Pilate saying, “we have no king but Cæsar,” they were justly condemned
by God, and the Gentiles chosen by Him in their stead. Their rejection
is signified by the words, “the people that shall deny Him shall not be
His”: _i.e._, in punishment of their sin they were dispersed. Therefore,
the Prophet continues, “and a people”—_i.e._, the Romans—“with their
leader that shall come”—_i.e._, Vespasian and Titus—“shall destroy the
city and the sanctuary,” _i.e._, the Temple. And, as the Jews were
completely routed and dispersed, the prophecy concludes with the words,
“and the end thereof shall be waste, and after the end of the war the
appointed desolation”.
God had promised to the Patriarchs and Prophets to send the Messiah,
who should open Heaven to them and give them a new law. Thus we read in
Jeremias: “Behold the days shall come, saith the Lord, and I will make a
new covenant with the house of Israel, and with the house of Juda. Not
according to the covenant which I made with their fathers, in the day
that I took them by the hand to bring them out of the land of Egypt:
the covenant which they made void, and I had dominion over them, saith
the Lord. But this shall be the covenant, that I will make with the
house of Israel, after those days, saith the Lord: I will give My law in
their bowels, and I will write it in their heart: and I will be their
God, and they shall be My people” (Jer. xxxi. 31-33). Therefore Daniel
says, “He shall confirm the covenant with many in one week”. This means,
that Christ should, by His Blood and His Preaching, with that of His
Apostles, confirm the covenant of the New Testament, not to all, (for
all would not believe), but to many in one week, the last week, “and in
the half of the week the victim and the sacrifice shall fail,” because
in the middle of this week Jesus Christ was crucified. And, as He was
prefigured by the victims and sacrifices of the Old Law, it was meet
that when He, the true Light, came, these shadows should flee away. The
Temple was thus rendered useless; and by the will of God it was profaned
and utterly destroyed. Therefore Daniel continues, “and there shall be in
the temple the abomination of desolation”. This abomination signifies,
that the statue of the Emperor Hadrian should be set up where the Ark of
Moses had stood; for in the eyes of the Jews every idol was abominable.
The expression “abomination” may also refer to the Jewish sacrifices,
which were to become abominable before the Lord. Finally, as the Jews
will not be converted to the faith, save at the end of the world,[27]
Daniel concludes by saying, “the desolation shall continue even to the
consummation and to the end”.
This is confirmed by the Prophet Osee in the words: “Thou shalt wait for
me many days: thou shalt not play the harlot,” _i.e._, thou shalt not
worship idols. This prophecy foretells the fact, that, after their return
from Babylon, even to this day, the Jews have not fallen into idolatry,
save for a little while at the time of the Maccabees. “And thou shalt
be no man’s,” continues the Prophet, meaning that the Jews should not
belong to Christ; “and I also will wait for thee. For the children of
Israel shall sit many days without king, and without prince, and without
sacrifice, and without altar, and without ephod, and without teraphim.
And after this the children of Israel shall return, and shall seek the
Lord their God, and David their King,” _i.e._, Christ, the Son of David,
“and they shall fear the Lord, and His goodness in the last days” (Osee
iii. 3, 5).
This prophecy most distinctly points to Jesus of Nazareth. And if we
study the other Prophets carefully, we shall see His coming foretold
by all. But, returning to our original point, we observe that the time
for the advent of the Messiah has already passed,—not only the time
determined by the Holy Scriptures, but also the time indicated by
many Jewish doctors,—and, as no other man save Jesus of Nazareth, has
appeared, bearing the characteristics which were to distinguish the
Messiah, every one must conclude that Christ is the Messiah promised in
the Law and the Prophets.
This truth is further borne out by the last Jewish captivity; as we
shall see, if we compare it with the Babylonian captivity, by which it
is typified. The captivity of Babylon was a punishment to the Jews for
their many sins, especially for their idolatry, which of all crimes is
the most heinous. Nevertheless, even during their captivity, they were
always consoled by the presence of their leaders and prophets and holy
men; and their exile did not last for more than seventy years. But their
last captivity has lasted for more than 1400 years, which they have
passed, deprived of all consolation; without leader, prophet, or holy
man. Neither has God assigned any limit to the time of their captivity.
Yet, they have not incurred this punishment by idolatry, since, as we
have said, they have not, since the Babylonian captivity, fallen into
this crime.
Why, then, have the Jews been scattered over the face of the earth? And
why has their name been made a byword to all men? Surely, if idolatry
be the greatest of all crimes, and if they have not committed it for
hundreds of years, their punishment ought to be a lighter one than that
which they once incurred for idolatry. They must, then, be suffering
for an offence even more heinous. This offence is, that, with malicious
perfidy and hatred, they have crucified the true Son of God, whom they
knew by His life, His miracles, and the prophecies concerning Him, to be
the Messiah. They have, with a few exceptions, persevered in this malice
until now. And it is for this crime, and in order to render testimony to
our faith, that they have been dispersed over the earth.
Again. For a very long time, no sign of sanctity or of true religion
has appeared among the Hebrew people. They have been distinguished for
avarice and other sins. The gift of prophecy has failed among them. And
God does not now, as in times past, show, by any sign, that they are
His people. On the other hand, the Church of the Gentiles manifests all
holiness of life, true religion, and the wonderful works of Christ and
of His saints. Thus is verified the prophecy of Malachy, who, speaking in
the person of God, to the Jews, says, “I have no pleasure in you, saith
the Lord of hosts: and I will not receive a gift of your hand. For from
the rising of the sun even to the going down, My name is great among the
Gentiles, and in every place there is sacrifice, and there is offered to
My name a clean oblation: for My name is great among the Gentiles, saith
the Lord of hosts” (Mal. i. 10, 11). If God, who is no longer with the
Hebrew people, be not with the Gentiles, He must have utterly forsaken
the human race.
Again. If it be true that God does not despise small things, neither does
He contemn such as are greater. He has foretold by His Prophets many
events, such as matters concerning the small kingdoms of the Idumeans,
Moabites, Ammonites, far less important than the deeds of Christ and of
His Church. Surely, then, it would be an extraordinary thing, were He
to pass over in silence these wonderful works; the more so as he made
known, before the coming of our Lord, all the evils which have since
befallen the Jews. Now, as the Kingdom of Christ was to be to the Jews a
far greater and more enduring calamity than any other, is it reasonable
to suppose that God, who warned them of the minor evils which would come
upon them from Nabuchadonosor, and other kings and nations, would have
made no reference in the Scripture to the advent of Christ? But, as the
Scriptures do contain abundant mention of Him; and as, by comparing His
works with the words of the Prophets, we see that no prophecies can apply
to Him, save those that refer to the Messiah, we are driven to conclude,
either that God has deceived us, or that Jesus Christ is the Messiah.
If, again, we study history, we shall see, that, before the coming of
our Lord, God continually showed forth His wonders among the Jewish
people; but since the advent of Christ, no marvellous sign has ever been
wrought amongst them. This proves that they are forsaken of God. That the
Almighty has abandoned them, is further shown, by the blindness of their
understanding. For their doctrines are full of fables so foolish, that no
one, with any sense, would propagate them. And their expositions of Holy
Scripture are so palpably erroneous, that one wonders that shame has not
prevented their publishing, or even conceiving, the fallacies in which
they abound.
We might adduce many other proofs in refutation of the Jews. But the
doctors of the Church have written very fully on this matter; so, that
which we have said about it must suffice. However, if any one will study
the arguments just brought forward against the Jews, together with those
adduced in our Second Book, he will most certainly conclude, that Jesus
of Nazareth is the true God, and the Messiah foretold by the Prophets.
CHAPTER VI.
THE MALICIOUS UNTRUTHFULNESS OF HERETICS.
We must next consider the case of heretics, who, while acknowledging
Christ and the Gospel, are involved in many errors. It would take too
long to refute every heresy. Therefore, as learned authors have devoted
themselves to this task, we will simply, by means of reasoning, confute
the principles common to them all.
First, then, we will prove that it is necessary that the Church should
be governed by one only head. For, if heretics believe that Divine
Providence rules the world, and especially the Church, by which such
great deeds have been wrought, they must, to be consistent, admit that
the form of government ordained by the Lord of all things must be the
best. Now, the best government is a monarchy; because, by it a nation is
brought into closer unity, than by a government administered by many; and
union and peace are the end aimed at by government. Therefore, as the
government of the Church is the best kind of government, its government
must be a monarchy.
Again, the government of lower things naturally follows the government
of such as are higher; and the more closely it resembles it, the more
perfect it will be. Hence, the government of the Church militant, being
fashioned on the pattern of that of the Church triumphant, which is ruled
by God alone, must be administered by one ruler only.
Further, supernatural things are more perfectly ordered than are things
natural. Now in nature we see that wheresoever government exists there is
only one ruler; for instance, bees have only one queen, and the limbs of
the body are regulated by the heart. Therefore, as the government of the
Church, being supernatural, is superior to all other governments, it must
be administered by one governor alone.
Now, all heretics agree with us either about the New Testament alone, or
about the New Testament and the Old together; although they dissent from
us in the interpretation of the Scriptures. But both in the Old and in
the New Testament, it is distinctly said that the Church is to have one
head. “The children of Juda, and the children of Israel shall be gathered
together: and they shall appoint themselves under one head,” says Osee
(i. 11). “There shall be one fold and one Shepherd,” says our Lord (St.
John x. 16). No one can reasonably understand such words as meaning, that
after His ascension, Christ would be the Head of His Church in such sense
that no earthly head would be required. For He would thus have created
endless confusion and discord; and there would have been no means of
adjudicating between the many opinions concerning faith and morals, which
would have arisen amongst Christians. Therefore, our Lord, speaking to
St. Peter alone, said, “Feed My sheep” (St. Matt. xxi. 18). And again,
“I have prayed for thee that thy faith fail not: and thou being once
converted, confirm thy brethren” (St. Luke xxii. 32). Hereby is shown
that He left St. Peter as His vicar. He proved his intention still more
clearly when he said, “Thou art Peter; and upon this rock I will build My
Church, and the gates of hell shall not prevail against it. And I will
give to thee the keys of the Kingdom of Heaven. And whatsoever thou shalt
bind upon earth, it shall be bound also in Heaven: and whatsoever thou
shalt loose on earth, it shall be loosed also in Heaven” (St. Matt. xvi.
18, 19).
It cannot, however, be supposed that Christ gave this dignity to St.
Peter only, to the exclusion of his successors; since He Himself
declared, that the Church should endure for ever in the order established
by Him. Speaking to His disciples, and addressing, in their person, all
the faithful, He said, “Behold I am with you, even unto the consummation
of the world” (St. Matt. xxviii. 20). And again, by the mouth of Isaias,
He says, “He shall sit upon the throne of David, and upon his Kingdom:
to establish it, and strengthen it with judgment and with justice, from
henceforth and for ever” (Is. ix. 7). These passages clearly indicate,
that the office confided by Christ to St. Peter, being highly expedient
and necessary to the Church, should, by a perpetual succession, be
guaranteed to her for ever. Hence it follows that, as St. Peter was
chosen by Christ to be His vicar and the shepherd of the whole Church,
all his successors must inherit his power. And, as the Bishops of Rome
hold the place of Peter, the Roman Church must consequently be the
mistress and ruler of all churches; and the whole body of the faithful
must be in unity with the Roman Pontiff. Whosoever therefore disagrees
in his teaching with the doctrine of the Roman Church, withdraws from
Christ, following crooked ways. And, as all heretics dissent from the
teaching of the Church, they have all declined from the right way, and
are unworthy of the name of Christians. For by heretics we mean such as,
falsifying the Holy Scripture, and choosing a religion for themselves, do
obstinately persevere in their error.
Again, it is often said: “Truth mates with truth, and all truths confirm
each other”. But heretics disagree so completely between themselves, that
they have scarcely a point in common; nay, rather, they are perpetually
flinging abuse at one another; and no solid argument can be found in
their teaching. This, of itself, proves how far they have strayed from
the truth. But the doctrine of the Roman Church, so far as regards faith
and morals, is one; and her doctors, though almost innumerable, never
dissent, nor desire to dissent, from it.
Again, the Kingdom of Christ and of the Church militant will endure until
the consummation of the world. Nay, more, even after the earth shall have
been made new, this kingdom will last for ever, in the Church triumphant.
Now, as many heretics have risen against the Roman Church, and have been
absolutely crushed, it is clear that they cannot have formed part of the
Church, and that their teaching was not of God.
Again, the sinful lives of many heretics prove, further, that they come
not from God. Not one, even among the most eminent of the heresiarchs,
has been held in the veneration accorded to the Saints of our Church,
whose very bones and ashes are solemnly honoured, while the day of their
death is commemorated by praises of their holy lives.
Heretics also fall into numerous errors not only concerning Holy
Scripture, but regarding natural reason and true philosophy. This is
another proof that their teaching is not inspired by God. But we need not
further discuss their errors, since they have been abundantly refuted by
holy doctors. And their heretical doctrines (I speak of those that have
more publicly attacked the Church), have been almost entirely extirpated.
This, of itself, is a proof that they came not forth from God.
CHAPTER VII.
THE UTTER IRRATIONALITY OF THE MAHOMETAN RELIGION.
Mahometans, who observe the Jewish rite of circumcision and maintain
almost every heretical doctrine, stand midway between Jews and heretics.
It shall be our last, and not very difficult, task to refute them. I
say that the task should not be a difficult one, for any one who knows
the religion and reads the Koran of Mahomet, must be at once convinced
of the folly of his system. All religion, to be true, must be either
supernatural, or must proceed from the light of natural religion. Now,
the Mahometan superstition can be inspired by no wisdom, either human or
Divine, seeing that any one, however moderately versed in philosophy, can
easily confute it.
The book of the Koran, or collection of precepts, bears ample testimony
to the ignorance of its author, Mahomet. Its contents are so confusedly
brought together, that no one in the world could, I believe, arrange
them. This want of method is a clear sign of ignorance, or of falseness
of judgment. But the Koran is also so full of fables and immorality, that
it deserves ridicule rather than serious analysis. It is evident that
such a law could not proceed from natural reason, and still less from
supernatural inspiration, since, as we have before shown, what is opposed
to natural light, is necessarily opposed also to supernatural wisdom.
Again, a bad beginning rarely, if ever, brings a good ending. Now,
Mahometanism began with Mahomet, who, as history tells us, was a most
unreasonable and unprincipled man, an adulterer, and a robber. He was
subject to epileptic fits, which often caused him to fall prostrate, and
these falls he attributed to colloquies with an angel. Gradually, and by
means, not of argument, but of violence and bribery, he gathered around
him a number of uneducated and depraved men; and with their assistance
conquered vast multitudes of people. A sect, begun in this fashion, was
not likely to have a good end.
Mahomet, in his Koran, approves both the New and the Old Testament. He
commends Christ as a true Prophet, born of the Virgin Mary. But, in spite
of this, he accuses Christians of having falsified both the Old and the
New Testament. Such an accusation will, easily, be rejected by any one
who considers the uniformity existing between the versions of the Old
and New Testament, whether written in Hebrew, Greek, Latin, or any other
language, either ancient or modern. Had Christians tampered with the
Scriptures, how could the versions of the Bible be uniform? This would
be wonderful, existing, as they do, in so many languages, and written in
such numbers of books, both Jewish and Christian, ancient and modern.
This very uniformity of all the versions of the Scriptures is a clear
proof that the fables of Mahomet, and the Koran itself, are but a tissue
of lies.
Again, every true religion is established for the purpose of teaching a
virtuous mode of life. Its end is the practice of purity of heart. It is
intended to facilitate the contemplation of the Divine mysteries. Now,
the religion of Mahomet is absolutely material. Completely ignoring true
beatitude, it promises to its followers, after this life, nothing but
the enjoyment of sensual gratification. There is no ground for saying
that Mahomet spoke allegorically. The Koran contains no explanation of
any parable, such as are to be found in our Scriptures.
Among the Mahometans, again, we do not, as in the Christian religion,
meet with any miracles, or manifestation of Divine phenomena. Mahomet,
while acknowledging Christ as the messenger of God, commissioned to
convert the world by miracles, said that he himself had been sent
by Heaven to convert it by the sword. This pretension was obviously
ridiculous; since God takes no pleasure in tyranny, nor in compulsory
service. There is nothing striking in the doctrine contained in the
Koran; yet the Mahometans think that they are uttering a wonderful
saying, when they pronounce the words, “There is but one God, and Mahomet
is His prophet”; “God is great and powerful”. This, and similar phrases,
are often repeated, and to them are added fables, which our very children
would ridicule.
Again, the Mahometans, unlike Christians, own no prophets, no holy men,
no workers of heavenly wonders. They venerate as saints, certain madmen,
who mutilate their bodies, perform strange antics, and know nothing of
Divine things. Mahomet, also, constantly contradicts himself in his
Koran. He says that he knows not, whether he and his followers are in
the way of salvation; and that he believes, that none can understand his
law. It is a matter of surprise to me, that he was not stoned by his
own people for giving them an unintelligible code, and leaving them in
doubt about their salvation. His law indeed, being supported neither by
natural reason, by miracles, nor by sanctity of life, is, fittingly, an
object of derision. If Mahomet had attempted to establish his religion
by preaching, his errors would have been very easily demonstrated. But,
knowing that his doctrine was indefensible on any logical grounds, he had
the astuteness to command, that it should be propagated by the sword. It
may surprise some persons that Mahomet should have been successful in
perverting so many nations, and in seducing them from Christ. For, it may
be thought that Mahomet had greater influence than our Lord, the more so
as his kingdom has constantly been on the increase. Our answer is, that
there is nothing in this fact, which ought to impair our belief in the
Christian religion. It does not, in the least, diminish the strength of
the arguments which we have already adduced to prove the Divinity of its
Founder. For neither in the law of Mahomet, nor in any other religious
system, can anything be discovered, more holy, or more wonderful, than
the Christian dogmas.
As for the fact of Mahomet’s having withdrawn many from Christianity,
as much may be asserted of the devil. So, this is no proof of Mahomet’s
superiority to Christ. For Satan has conquered a far greater multitude
of souls than either our Lord or Mahomet have gained. If numbers are
to be considered as a testimony to truth, we ought to follow in the
wake of impious men, rather than to imitate the piety of the just. Bad
men will always outnumber the good. It is indeed a surprising mode of
arguing in favour of Mahomet, to say, that he must be superior to Christ,
because, by means of the sword, he has subjected many to his irrational
and degrading law. Such are not our arguments; nor was the Mahometan
system that on which Christianity was founded. Small wonder is it, that
Jesus has so few followers, since He commands us to live virtuously,
to suffer until death, and yet, promises us none but invisible rewards.
If the reasoning of those who uphold Mahometanism were correct, it
would gainsay, not only supernatural doctrine, but also philosophy.
For the conclusion, logically arising from it, is, that good is evil;
truth, falsehood; and light, darkness. For, if the fact that a system
is followed by a multitude renders it true and good and luminous; and
if, as is the case, the number of men living virtuously and reasonably
is extremely small, all our notions of religion and morality must be
reversed.
Again, we must remember that, as God allows those who will not walk in
the truth to be blinded, He suffered certain nations, as a punishment
for their sins, to be seduced by Mahomet. Surely, had such not been His
will, and had these races not deserved such a chastisement, Mahomet would
have been powerless. For, if Christ was able, whilst His Name was still
unknown, and the world was full of idolatry, to convert, by peaceful
means, so many nations to Himself, how much more glorious would be His
triumph, now that His Name is magnified throughout the whole earth?
But, as we have just said, God allowed certain nations to be infected
by Mahometanism, to punish them for their sins. Such a judgment is
consistent with the words of our Lord, “Many are called, but few are
chosen” (St. Matt. xx. 16).
We must, likewise, remember that the Church has frequently increased
numerically, and frequently diminished, because man possesses free-will,
and because God does not force him to virtue, but draws him by love. He
either promises him eternal happiness, or threatens him, if he persist in
sin, with divers penalties, of which one of the chief is the darkening of
his understanding. Thus, David, speaking in the person of Christ, and of
the just against the wicked, says, “Let their eyes be darkened that they
see not; and their back bend thou down always” (Ps. lxviii. 24). Again,
we find in Isaias, “Blind the heart of this people, and make their ears
heavy, and shut their eyes: lest they see with their eyes, and hear with
their ears, and understand with their heart, and be converted, and I heal
them” (Isa. vi. 10). This blindness of heart and stubbornness of mind,
foretold by the Prophets, was the first punishment that overtook the Jews.
We know, also, that it has been predicted, that many are to fall away
from the faith. Our Lord, speaking of the end of the world, says,
“Because iniquity hath abounded, the charity of many hath grown cold”
(St. Matt. xxiv. 12). He says again, “The Son of Man, when He cometh,
shall He find, think you, faith on earth”? (St. Luke xviii. 8). St. Paul,
likewise, writes thus to Timothy, “Now the Spirit manifestly saith,
that in the last times some shall depart from the faith, giving heed to
spirits of error, and doctrines of devils” (1 Tim. iv. 1). And, if we
study the teaching of the Gospel, we shall find that this blindness of
heart, the severest of all punishments, because it leads to hell, has
been foretold by Christ, and by Him has been permitted to overtake men
for their ingratitude and malice.
Some one may, however, reply, that it does not seem just that children
should be punished for the sins of their fathers; and that if the Jews
and Mahometans offended God, them indeed He ought to have punished with
blindness, but not to have involved in the same fate their descendants.
To this argument we would reply, that, as the faith of Christ is known
to the entire world, no one can be excused for disbelieving it. Of
course, children would not be punished with their fathers, if they did
not commit their fathers’ sins. Men are all the less excusable, since,
if they lived according to natural reason, and prayed to God for their
eternal salvation, they would most undoubtedly be enlightened by faith.
For, although we know that the judgments of God are unsearchable, we know
likewise that He will never be wanting to any creature in its necessity.
The Apostle says, “For God hath concluded all in unbelief, that He may
have mercy on all”. Then, contemplating the unfathomable abyss of the
Divine Majesty, he immediately continues, “O the depth of the riches, of
the wisdom, and of the knowledge of God! How incomprehensible are His
judgments, and how unsearchable His ways! For who hath known the mind of
the Lord? Or who hath been His counsellor? Or who hath first given to
Him, and recompense shall be made him? For of Him, and by Him, and in
Him, are all things: to Him be glory for ever, Amen” (Rom. xi. 32-36).
We must, nevertheless, bear in mind that Christ our Lord, who foretold
these evils to come, has likewise assured us that His Church shall never
fail. For “behold,” He says, “I am with you all days, even unto the
consummation of the world”. Now, as the calamities which He prophesied
have come to pass, we have every reason to trust that the blessing which
He has promised will also be vouchsafed to us. We may say this with
confidence, as the Church is so solidly established, that it is folly
to think that She can fail. We trust, therefore, that, as Christ has
punished unfaithful Christians, He will likewise make new His Church,
opening to her the whole world, that, so, there may be “one fold and one
Shepherd”. This, we know, will quickly come to pass. And, thus, the ship
of Peter will plough her way forward, sometimes borne on by favouring
winds, and sometimes buffeted by storms. But the law of Mahomet, based
not on reason, Divine or human, but on physical force, cannot endure; for
nothing established by violence can continue.
CHAPTER VIII.
THE CHRISTIAN RELIGION WILL REMAIN TRUE AND UNWAVERING UNTO THE END.
As all religion must proceed either from natural reason, from
supernatural light, or from the union of the two, we should be bound, if
there existed any religions or superstitions besides these that we have
enumerated, to refute them with the same arguments that we have already
used. For all religions founded by men, enlightened merely by natural
light, are based, as is the religion of the ancient philosophers, on
the true principles of human reason. We have already shown that such a
religion will not suffice for salvation. Such religions may be founded
on false principles of reason. This may occur in one of two ways. They
may be, as is the superstition of astrology, grounded on false principles
concerning natural things; or, like idolatry, on false principles
emanating from Satan. Further, no religion can exist proceeding from
supernatural light which is not established on the Old and the New
Testament together. A false religion may, like the Jewish, be based on
the Old Testament alone; or, like heretical sects, on misinterpretation
of the New Testament; or, like Mahometanism, it may rest on a medley of
the Old and the New Testaments. But Christianity is founded on both the
Testaments, and is illuminated both by natural reason and by supernatural
light. Since then the religions which we have enumerated,—to wit,
philosophy, astrology, idolatry, Judaism, heresy, and Mahometanism,—are
the chief religions in the world; and since Christianity surpasses
them, both in reasonableness, in miracles, and in all other ways, as
immeasurably as Heaven dominates earth, or light darkness; it is plain,
that Christianity must be the true religion, and the sure harbour of
salvation.
But to forestall cavilling, we will add that, even should some one
proclaim the advent into the world of a religion superior to the
Christian Faith, this would in no wise dim the glory of Christianity.
Firstly, because, as, at present, no better religion than that of Christ
exists, we ought to follow it until a better appear. Secondly, because it
is unreasonable to think, that a religion, superior to Christianity, can
exist. For, as the Faith of Christ sets before us the best possible end,
the surest possible means of attaining thereto, the most perfect life,
and the greatest and most wonderful deeds, it can never be superseded by
any other system.
But, supposing, for the sake of argument, that a religion, superior to
Christianity, should arise, it would not condemn our Faith. For, since
Christianity, as we have shown, proceeds from supernatural light; and
since it is, in no wise, opposed to that which is natural, it can have
come from none but God. Thus, it can be condemned by no other religion.
Any better religion than Christianity must approve and commend the
Christian Faith; because any such religion would, necessarily, arise
either from natural or supernatural light. From whichsoever of these
sources it might spring, such a religion would, necessarily, approve and
commend Christianity. For truth must be ever in harmony with truth; and
whatsoever arises from natural or supernatural light, must proceed from
God the Creator of this dual light, which, by its beams, enlightens the
world with His truth. Were natural and supernatural light opposed to each
other, one would necessarily be false; and God would teach men at one
time falsehood, and at another time truth. This hypothesis is manifestly
absurd. For, were God thus to confuse our understanding, we should be
incapable of knowing the truth. To produce such a condition in His
creatures is foreign to the Divine Nature. Therefore, if any other true
religion were to arise in the world, it would be, of necessity, bound
to approve Christianity, and to commend it as the truth which leads to
eternal life.
CHAPTER IX.
EPILOGUE.
Arguments carry greatest weight when accumulated. Therefore, the
conclusion of our work shall consist of a brief summary of the line of
argument pursued throughout it. We will begin, therefore, by asserting
that the faith of Christians in the teaching of Christ, and their
observance of His commandments, is not founded on frivolous motives, but
on the most prudent grounds. Every intelligent man who considers the
greatness and the wondrous harmony of the universe, will be convinced,
that there must be a God, the Supreme Cause and Primary Mover of all
things. For, as everything that moves is moved by some other thing, there
must be some First Mover. Further, spirit being more noble than body,
and God being noble above all things, He must be a spirit and simple
substance, or Pure Act. Hence it follows, that He is perfect, Supreme
Good, Supreme Power, Immutable, Eternal, One. All that is noble is,
in proportion to its elevation above matter, more fully endowed with
knowledge. God, therefore, must be Highest Intelligence, and possessed
of free-will. He must act, not out of necessity, but by means of His
Will. As, by means of His Intelligence and Will, He acts in all things,
even in the very least, we must acknowledge that His providence cares
for all things, and especially for man, for whom He has created every
natural thing. Hence, it pertains to God, to guide man to his last end,
to wit, the contemplation of Divine things. But, as such beatitude cannot
be attained in this present life, wherein we are encompassed by misery,
and enjoy but scant knowledge of God, we are forced, under pain of being
very inconsistent, to believe in another life, and to maintain that the
soul is immortal, and that it is the form of the body. Thus the Catholic
Church, with respect to the natural order of things, teaches about God
and the final blessedness of man, nought save what is most reasonable and
intelligible.
If we next call to mind the picture which I drew of the Triumph of the
Cross, we shall see that Christians, in confessing the faith of Christ,
show the truest wisdom. For, the necessity of the existence of some
religion in the world cannot be denied, when man’s natural tendency to
religion—the means whereby blessedness is attained—is taken into account.
And, if the end of religion be a good life, and a good life be that true
religion whereby God is perfectly honoured, then as no better life than
the Christian life exists, we must confess Christianity to be the true
religion, whereby man is surely led to blessedness.
If it be a hard matter to believe that Jesus Christ, who was crucified,
is both God and Man, we must bear in mind, that, were this article of
Faith an error, it could not produce, foster, and develop the Christian
life. Yet, as a matter of fact, this truth produces, more than does any
other article of our belief, consummate perfection among Christians.
Again, we know that the Holy Scriptures of the Old and New Testament,
on which our whole creed is founded, must be from God. Otherwise, the
innumerable events which they predict would not have been verified;
nor would the Scriptures have borne such abundant fruit throughout the
world. If our Faith were false, men of purified intellect could not
fail, especially when they are engaged in contemplation and prayer, to
discern its errors; but, contrariwise, we see that such men are the
boldest champions of the Faith. Again, were our religion false, its
exterior rites could not, as they do, sanctify those who practise them
reverently, nor deprave those who desecrate them. Neither, were the
Faith untrue, could it give to the hearts of Christians such peace, and
joy, and freedom, as to make them account affliction as a blessing and
consolation; nor would it beautify their very countenance with such an
expression of sincerity and calm, as to render them venerable in the
sight of all men, and a powerful attraction to the practice of Christian
virtue.
Furthermore, when we consider the power of Christ, whereby He has
overcome all—gods, emperors, tyrants, philosophers, heretics,
and barbarous nations; when we remember how His work has been
accomplished—not by the sword, nor by wealth, nor by human wisdom, but by
the daily torture and death of His martyrs; when we think of His Divine
Wisdom which has so speedily enlightened the world and purged it of its
errors; and when we reflect upon His mercy, whereby He has attracted
multitudes to His love so powerfully, that not only have they renounced
all earthly possessions, but have gladly suffered martyrdom rather than
deny one jot or tittle of the faith—can we hesitate as to the truth
of Christianity? What god, or what man, has wrought like wonders? If
these marvellous works have been performed without a miracle; this, of
itself, would be the greatest of miracles. But if they have been wrought
miraculously, these miracles prove that Christianity is blessed by God.
If we next study the teaching of Christ, we shall see that it contains
nothing unreasonable. The very mystery of the Blessed Trinity is
imaged forth in creatures. It is reasonable, again, to believe that
God is the Creator of all things, since everything needs an efficient
cause. Likewise, since man is created for supernatural happiness, it
is logical to maintain the sanctification and glory of the soul, and
the resurrection of the body; for without the body, the soul would be
imperfect. Furthermore, in order that the senses, more especially the
eyes, of glorified bodies, may have more perfect and more fitting objects
on which to exercise themselves, it is rational to believe that this
earth will likewise be glorified. As God is able to do more than we
can conceive, He was able by His power to become man. And it was most
fitting that He should become incarnate, in order to instruct mankind
as to its final beatitude, as to the true means for its attainment, and
also, that He might make satisfaction to the Eternal Father for the sins
of men. It beseemed Him, likewise, to be born of a Spotless Virgin, and
to die upon the Cross, to teach us to face even death for justice’ sake.
It was meet, too, that in order to give us hopes of our resurrection, He
should rise again, and that, having been unjustly judged by the wicked,
He should become the Judge of the living and the dead.
Again, nothing can be more in accordance with reason, than is the
judicial and ethical code of Christianity; since no life is so perfect
as is the Christian life. This results from the government of the
Church, whose doctrines contain all that is best in the teaching of
philosophers and sages. There is, again, nothing unreasonable, or absurd,
in ecclesiastical ceremonies. This is evidenced by the sanctity of life,
resulting from devout observance of them.
Where, then, shall we find a religion, established on such solid grounds
of reason, as is Christianity? Philosophers ignored the true end of human
life. Astrology is a web of superstition. Idolatry contains neither
morality nor truth. Judaism is refuted by its prophets of old, and by the
present captivity of its followers. The discord among heretics, and the
extermination of their sects, is a strong proof that they are in error.
Mahometanism outrages every principle of philosophy. Christianity alone
is resplendent with natural and supernatural light; and is adorned by
sanctity, wisdom, miracles, and wondrous deeds.
Can any intelligent man, then, refrain from devoutly embracing the Faith
of Christ? Can any one fail to perceive the rashness and folly of those
who revile a religion, blessed by God, and preserved by Him through
centuries of persecution, and consecrated by the blood of innumerable
martyrs? Surely, every man of sound judgment acknowledges Christianity
to be true. Every man must believe that there exists another life, into
which all must pass; that each one of us must stand before the awful
Judge who will place on His left hand the wicked condemned to eternal
punishment, and, on His right, the good who will enter into everlasting
bliss. In this glory unutterable they shall gaze for ever on God in
Trinity unspeakable, infinite. They shall rejoice in the grace of our
all-conquering and triumphant Lord and Saviour, Jesus Christ, to whom be
power, and divinity, and wisdom, and strength, and honour, for ever and
ever. AMEN.
FOOTNOTES
[1] A translation has recently been published by the Catholic Truth
Society.
[2] _Life of St. Philip Neri_, translated by Father Pope, vol. i., p. 278.
[3] Tome i., p. 885. Edit. Paris, 1719.
[4] This will account for some few slight and unimportant verbal
variations from the original _Latin_ edition in the present English
translation, which, though it has been compared with the Latin, has been
made from the Italian version.
[5] Many other editions were afterwards printed in Italy and elsewhere,
which are not mentioned by Echard.
[6] Page 339. Edit. Paris, 1879.
[7] An imperfect edition in English appeared in 1661. A copy is to be
found in the Cambridge University Library. It was “printed by John Field,
printer to the University, Cambridge,” under the title, “_The Truth of
the Christian Faith_; or, _The Triumph of the Cross_, by Hieronymus
Savonarola, done into English out of the author’s own Italian copy”; and
it was dedicated “To the much honoured Francis S. John, Esq.”.
[8] The alphabetical _Index_ at the end of this translation is not
found in either the Latin or the Italian edition. It is added for the
convenience of the English reader.
[9] Page 235.
[10] Heb. xiii. 8.
[11] Isa. lix. 21.
[12] In addition to the instances which I shall give later on, the reader
will look in vain in Mr. Travers Hill’s translation for the reference
to “the blessed Mother of God, the Virgin Mary,” the “Host,” “Chalice,”
“Mary,” and “Relics,” which will be found in chapter ii. of the First
Book in _this_ translation (and in the original, which Mr. Hill professes
to reproduce in English). In the following chapter he will also fail to
find Savonarola’s words about “Virgins,” “the Eucharist,” “the Veneration
of the Cross,” and “the reverence due to Mary and the Saints”. In the
eleventh chapter of the Second Book the subjects of cloistral-life,
fasting and watching, and the three vows of religious, which are found
in the original, are suppressed in the “translation”. In the thirteenth
chapter of the same Book, after the words “born of the Virgin Mary,” the
author adds, “Whom He wishes to be reverenced (_quam vult adorari_) as
the true Mother of God”; the translator omits the words. Later on, in the
same chapter, Savonarola, writing of the Blessed Sacrament—“My Body and
Blood under the appearance of bread and wine”—says: “_They shall most
devoutly venerate It_”. (In the Italian edition Savonarola expresses it
“_they shall adore It as God_”), not so the “translator”; nor does he
insert Savonarola’s words: “My Virgin Mother shall be honoured,” which
immediately follow the reference to the Blessed Sacrament. The profession
of faith in the Roman Catholic Church, which the reader of this volume
will find at the end of the tenth chapter of the Third Book, and which
begins: “Therefore, the Catholic faith most fittingly,” etc. (see page
127), is ignored completely by Mr. Hill, but is found word for word
in Savonarola’s original work. In one place (Book ii., chap. xiii.)
the words, relating to the Eucharist: “In Ipsius Corpus et Sanguinem
_transmutari_” are rendered “_represent_ His body and blood”!
[13] See _Savonarola and the Reformation—a Reply to Dean Farrar_, by the
present writer (Catholic Truth Society).
[14] First Epistle of St. Peter iii. 15.
[15] Given by Quetif, _Annales O. P._, vol. ii., p. 125. An English
translation of the letter is to be found in _Savonarola and the
Reformation_, before referred to, at page 114.
[16] “When we look up to the sky and contemplate the heavenly bodies,
what can be so evident and so clear, as the existence of a Deity, with a
most marvellous mind, by whom all these bodies are governed?” (Cicero,
_De Natura Deorum_, lib. ii.)—EDITOR.
[17] _E.g._, St. Ignatius the Martyr, St. Polycarp, St. Clement of
Alexandria, etc.—EDITOR.
[18] As this expression occurs frequently in the following pages, it
may be well, for the uninitiated in scholastic phraseology, to explain
its meaning. Savonarola, in the 10th chapter of this 1st Book, defines
_Pure Act_ as being “superior to all matter and _possibility_” and in
the 2nd chapter of the following Book, he writes: “God is not a body,
but Pure Act”. The term _Pure Act_ is applied to the Most High by
theologians, to exclude all imperfection, and all possibility of change,
or of any further acquisition. St. Thomas in his _Summa Theologica_
(Pars prima, Quaest. xxv. art. 1) distinguishes between that which is
_in actu_, and that which is _in potentia_. To say of anything that it
is _in potentia_ (or possibility) implies that it may still receive
something, or become something which it has not or is not, something
which it lacks; and that, therefore, it is wanting and imperfect
(_deficiens et imperfectum_)—_e.g._, a child is _in potentia_ to become
a man—he _may_ some day be a man; or an ignorant man is _in potentia_
to learning—he _may_ become a learned man; there is a _possibility_ of
it—therefore, as yet, he is imperfect. _In actu_, on the other hand,
means that it _actually_ possesses some special gift or perfection. God
_has everything_ that He possibly can have, He _is everything_ that He
possibly can be in the scale of perfection—nothing is wanting to Him,
nothing further is possible to Him. Hence St. Thomas concludes: “God is
Pure Act simply and universally perfect; nor is there any imperfection
in Him” (_ibid._). No creature can be called _Pure Act_; because every
creature is _in potentia_—he may receive or become something which he has
not or is not. The term is applied to God alone.—EDITOR.
[19] _De Simplicitate Vitæ Christianæ._ This little work consists of
five short treatises, or, as the author calls them, “Books”. It is from
the pen of Savonarola himself. It was first published in Italian at
Florence in the year 1496, and afterwards, in Latin, at Venice, and at
the Ascension Press in Paris. As the title suggests, it treats of certain
practical and simple rules, which help souls to attain to the perfection
of the Christian life. I do not know of any existing English translation
of this booklet.—EDITOR.
[20] The author, probably, had in his mind the dream of Nabuchadonosor,
interpreted by the prophet Daniel (Dan. ii.).—EDITOR.
[21] See Introduction, p. x.
[22] The reader will, naturally, recall the words of St. Thomas, in the
_Lauda Sion_:—
“Fracto demum Sacramento,
Ne vacilles, sed memento,
Tantum esse sub fragmento,
Quantum toto tegitur,” etc.,
of which the late Father Aylward, O.P., has left the following
translation:—
“When the priest the Victim breaketh,
See thy faith it nowise shaketh;
Know that every fragment taketh
All that ’neath the whole there lies;
This in Him no fracture maketh,
’Tis the figure only breaketh,
Form or state, no change there taketh
Place, in what it signifies.”—EDITOR.
[23] _i.e._, in Italian. It was published in Florence in the year 1495.
Afterwards a Latin edition, _Contra Astrologiam Divinatricem lib._ iii.,
was printed.—EDITOR.
[24] _i.e._, angels, or else disembodied spirits, or souls which have
left this world; to some of which pagans gave Divine worship.—EDITOR.
[25] _i.e._, Divine worship.—EDITOR.
[26] The author, quoting the Book of Leviticus, has already said (p.
183), that the “week” of Daniel’s prophecy is to be interpreted as being
a week of _years_. He here reminds his readers that in the middle of the
week our Lord was crucified, _i.e._, after three years and a half (or
half of seven years) preaching. “He shall confirm His covenant with many,
in one week: and in the half of the week the victim and sacrifice shall
fail” (Dan. ix. 27).—EDITOR.
[27] Probably a reference to St. Paul’s words: “For I would not have you
ignorant, brethren, of this mystery (lest you should be wise in your
own conceits), that blindness in part has happened in Israel, until the
fulness of the Gentiles shall come in. And so all Israel should be saved,
as it is written: there shall come out of Sion, He that shall deliver,
and shall turn away impiety from Jacob.... According to the Gospel,
indeed, they are enemies for your sake: but according to election they
are most dear for the sake of the fathers” (Rom. xi. 25, 26, 28).—EDITOR.
INDEX.
Allegory, 57.
Angels, 9, 175.
Apostles, their work in the world, 9, 77, 80, 153.
Astrology, superstitions of, absurd, 165.
Baptism, Sacrament of, 77, 139, 140.
after state of those who die without, 122.
Beatitude. See _End of Man_.
Bible, harmony of. See _Testaments_.
inspired by God, 56, 57, 58, 206.
misinterpretation of, cause of heresies, 193, 202.
reading of, helpful to holiness of life, 57.
Blessed Sacrament. See _Eucharist_.
Trinity. See _God_.
Virgin. See _Mary_.
Cause, First. See _God_.
Ceremonies, meaning and importance of, 42, 49, 63, 140, 152.
Chalice, 8.
Charity, twofold precept of, 128.
Christian life, end of, 43, 51.
most perfect life, 43, 45, 51.
sure means of happiness, 49.
Christianity, truth of, evidenced by spiritual lives of Christians,
7, 67, 71.
by external conduct, 71.
the only true religion, 157.
See also _Jesus Christ_.
Church, the, Head of. See _Pope_.
a monarchy, 191.
perpetuity of, 192, 202.
unity of, 190, 193, 201, 203.
Church (a material building), symbolical meaning of, 152.
Cloister. See _Religious life_.
Commandments, the, 130.
Confession of sins, 139, 142.
Confirmation, Sacrament of, 139, 141.
Contemplation of Divine things, 28, 44, 60, 153.
Creation, doctrine of, does not contradict reason, 108.
errors on the subject of, 160.
Creed, the Christian, 99.
Cross of Christ, veneration of the, 11, 76, 77, 162.
Doctors of the Church, 8.
Doctrines of Christianity are true, 35, 74.
moral, of Christ, excellency of, 130, 133.
End of Christian life, 43, 51, 81.
of man is God, 27, 47.
not attainable in this world, 28.
errors on the subject of, 158.
Epilogue, 204.
Errors of astrologists, 165.
of ancient philosophers, 158.
of heretics, 190.
Eucharist, the Blessed, 8, 11, 76, 77, 139, 141, 145.
objections against, refuted, 148.
Example, influence of, 69, 71.
Extreme Unction, Sacrament of, 139, 143.
Faith leads to God and holiness of life, 51, 75.
in itself not sufficient, 76.
never at variance with reason, 4.
objects of, 15.
why necessary, 16, 97.
First principles must be accepted, 10.
God, existence of, demonstrated, 17.
the First Cause, 5, 18, 53.
incomprehensibility of, 97.
knowledge of, 23.
perfections of, 21.
providence of, 25, 27, 49.
Pure Act, 20.
Simple Substance, 20.
Trinity of Persons in, 8, 9, 101.
unity of nature proved, 22, 101.
Happiness. See _End of Man_.
Head of Church. See _Pope_.
Hell, justice of, 113.
Heresy, untruthfulness of, 190, 193.
cause of, misinterpretation of Scriptures, 193, 202.
Hierarchy in the Church, 144.
History witnesses to Jesus Christ, 12.
Holy water, 154.
Idolatry, folly and sinfulness of, 174.
Images, sacred, respect for, 152.
Immortality. See _Soul_.
Incarnation, 100.
doctrine of the, not contrary to reason, 114.
Intellect, human, not infallible, 30.
Invisible things revealed through visible, 5, 15.
Jesus Christ, virginal birth of, 117.
truly God, 11, 74, 91.
truly man, 100.
goodness of, evidence of truth of Christianity, 86.
power of, 74.
wisdom of, 81.
wonderful works of, 74, 91, 118.
Jews, their testimony to Jesus Christ, 11, 180.
their doctrine illogical, 75, 179.
Keys, power of the, 143.
Koran. See _Mahomet_.
Laws, natural, human, divine, 133.
Mahomet, personal character and life of, 195.
teaching of, 195.
refutation of, 196.
Martyrs, 8, 9, 209.
Mary, Mother of God, 8, 76, 77, 208.
veneration of, 11, 77, 152.
Matrimony, Sacrament of, 140, 147.
Matter and form, 19.
Means to attain end of man, 51.
Messiah, coming of, foretold, 180.
See also _Jews_.
Ministers. See _Hierarchy_.
Miracles of Jesus Christ, 7, 77.
Morality, Christian teaching on, 130, 143.
Orders, Holy, Sacrament of, 140, 144.
Original sin, doctrine of, not opposed to reason, 121, 124.
explanation of, 119.
how remitted, 123.
Passion of Jesus Christ, 7, 8, 123.
Patriarchs, 8.
Peace of soul fruit of holy life, 67.
Penance, Sacrament of. See _Confession_.
Persecution testifies to truth of Christianity, 78, 91, 209.
Philosophers prepared way for Jesus Christ, 82, 164.
Pope, the, successor of St. Peter, 78, 192, 202.
infallibility of, 100, 127, 193.
primacy of, 192.
supremacy of, 193.
Prayer, efficacy of, 62.
made through Jesus Christ, 61.
evidence of Christianity, 60.
Preacher, Scripture useful to, 58.
influence of life of, 82.
Priesthood, double power of, 145.
See _Orders_.
Processions, the Divine, 101.
Prologue, 3.
Prophets, 8, 55.
Providence. See _God_.
Purity of heart necessary for happiness, 48, 73.
Real Presence. See _Eucharist_.
Reason never contradicts faith, 4, 104.
not sufficient guide in itself, 16, 97, 158.
Relics of Saints, 9, 77.
Religion, necessity of, 41.
external. See _Ceremonies_.
interior, 42, 67.
the Christian. See _Christian life_.
Religious life, the, 12, 69, 73, 132.
Resurrection of the body, 110.
Revelation, 41. See also _Bible_.
Roman See. See _Pope_.
Sacraments derive power from Passion of Jesus Christ, 9, 137.
number of (seven), 139.
salutary effects of, 64, 146.
Saints, 8, 11, 77, 152, 175.
Savonarola, motive of, in writing _Triumph of Cross_, 3.
preaching of, 58.
Scripture. See _Bible_ and _Testament_.
Senses, bodily, not infallible, 30.
reflect grace and virtue in soul, 72.
Soul of man, form of body, 33.
not generated, 34.
immortal, 33, 111.
errors on subject of, 159.
Supernatural, religion must be, 97, 100, 104.
Testaments, the Old and New, 8, 56, 202.
Trinity. See _Blessed_.
Triumph of Christ, 7.
of the Cross, 8, 74.
Triumphal car, a simile, 7.
Vessels, sacred, 8, 154.
Vestments, 154.
Virgins and the virginal life, 8, 12, 153.
Vision of God. See _End of Man_ and _End of Christian_.
Vows, the religious, 69, 132.