Is Life Worth Living? - William Hurrell Mallock (13 ebook reader .txt) 📗

her, she commits with confidence to God's uncovenanted mercies; and these she knows are infinite; but, except as revealed to her, she can of necessity say nothing distinct about them. It is admitted by the world at large, that of her supposed bigotry she has no bitterer or more extreme exponents than the Jesuits; and this is what a Jesuit theologian says upon this matter: 'A heretic, so long as he believes his sect to be more or equally deserving of belief, has no obligation to believe the Church ... [and] when men who have been brought up in heresy, are persuaded from boyhood that we impugn and attack the word of God, that we are idolaters, pestilent deceivers, and are therefore to be shunned as pestilence, they cannot, while this persuasion lasts, with a safe conscience hear us.'42 Thus for those without her the Church has one condemnation only. Her anathemas are on none but those who reject her with their eyes open, by tampering with a conviction that she really is the truth. These are condemned, not for not seeing that the teacher is true, but because having really seen this, they continue to close their eyes to it. They will not obey when they know they ought to obey. And thus the moral offence of a Catholic in denying some recondite doctrine, does not lie merely, and need not lie at all, in the immediate bad effects that such a denial would necessitate; but in the disobedience, the self-will, and the rebellion that must in such a case be both a cause and a result of it.

In the light of these considerations, though the old perplexity of evil will still confront us, it will be seen that the claims of Catholic orthodoxy do nothing at all to add to it. If orthodoxy, however, admit so much good without itself, we may perhaps be inclined to ask what special good it claims within itself, and what possible motives can exist for either understanding or teaching it. But we might ask with exactly equal force, what is the good of true physical science, and why should we try to impress on the world its teachings? Such a question, we can at once see, is absurd. Because a large number of men know nothing of physical science, and are apparently not the worse for their ignorance, we do not for that reason think physical science worthless. We believe, on the whole, that a knowledge of the laws of matter, including those of our organisms and their environments, will steadily tend to better our lives, in so far as they are material. It will tend, for instance, to a better preservation of our health. But we do not for this reason deny that many individuals may preserve their health who are but very partially acquainted with the laws of it. Nor do we deny the value of a thorough study of astronomy and meteorology because a certain practical knowledge of the weather and of navigation may be attained without it. On the contrary, we hold that the fullest knowledge we can acquire on such matters it is our duty to acquire, and not acquire only, but as far as possible promulgate. It is true that the mass of men may never master such knowledge thoroughly; but what they do master of it we feel convinced should be the truth, and even what they do not, will, we feel convinced, be some indirect profit to them. And the case of spiritual science is entirely analogous to the case of natural science. A man to whom the truth is open is not excused from finding it because he knows it is not so open to all. A heretic who denies the dogmas of the Church has his counterpart in the quack who denies the verified conclusions of science. The moral condemnation that is given to the one is illustrated by the intellectual condemnation that is given to the other.

If we will think this over carefully, we shall get a clearer view of the moral value claimed for itself by orthodoxy. Some of its doctrines, the great and picturable parts of them, that appeal to all, and that in some degree can be taken in by all, it declares doubtless to be saving, in their own nature. But for the mass of men the case is quite different with the facts underlying these. That we eat Christ's body in the Eucharist is a belief that, in a practical way, can be understood perfectly by anyone; but the philosophy that is involved in this belief would be to most men the merest gibberish. Yet it is no more unimportant that those who do understand this philosophy, should do so truly and transmit it faithfully, than it is unimportant that a physician should understand the action of alcohol, because anyone independent of such knowledge can tell that so many glasses of wine will have such and such an effect on him. Theology is to the spiritual body what anatomy and medicine are to the natural body. The parts they each play in our lives are analogous, and in their respective worlds their raison d'être is the same. What then can be shallower than the rhetoric of such thinkers as Mr. Carlyle, in which natural religion and orthodoxy are held up to us as contrasts and as opposites, the former being praised as simple and going straight to the heart, and the latter described and declaimed against as the very reverse of this? 'On the one hand,' it is said, 'see the soul going straight to its God, feeling His love, and content that others should feel it. On the other hand, see this pure and free communion, distracted and interrupted by a thousand tortuous reasonings as to the exact nature of it. What can obscure intellectual propositions,' it is asked, 'have to do with a religion of the heart? And do not they check the latter by being thus bound up with it?' But what really can be more misleading than this? Natural religion is doubtless simpler in one sense than revealed religion; but it is only simple because it has no authoritative science of itself. It is simple for the same reason that a boy's account of having given himself a headache is simpler than a physician's would be. The boy says merely, 'I ate ten tarts, and drank three bottles of ginger-beer.' The physician, were he to explain the catastrophe, would describe a number of far more complex processes. The boy's account would be of course the simplest, and would certainly go more home to the general heart of boyhood; but it would not for that reason be the correctest or the most important. And just like this will be the case of the divine communion, which the simple saint may feel, and the subtle theologian analyse.

But it will be well to observe, further, that the simplicity of a religion can of itself be no test of the probable truth of it. And in the case of natural religion, what is called simplicity is in general nothing more than vagueness. If simplicity used in this way be a term of praise, we might praise a landscape as simple because it was half-drowned in mist. As a matter of fact, however, the religion of the Catholic Church, putting out of the question its theology, is a thing far simpler than the outside world supposes; nor is there a doctrine in it without a direct moral meaning for us, and not tending to have a direct effect on the character.

But the outside world misjudges of all this for various reasons. In the first place, it can reach it as a rule through explanations only; and the explanation or the account of anything is always far more intricate than the apprehension of the thing itself. Take, for instance, the practice of the invocation of saints. This seems to many to complicate the whole relation of the soul to God, to be introducing a number of new and unnecessary go-betweens, and to make us, as it were, communicate with God through a dragoman. But the case really is very different. Of course it may be contended that intercessory prayer, or that prayer of any kind, is an absurdity; but for those who do not think this, there can be nothing to object to in the invocation of saints. It is admitted by such men that we are not wrong in asking the living to pray for us. Surely, therefore, it is not wrong to make a like request of the dead. In the same way, to those who believe in purgatory, to pray for the dead is as natural and as rational as to pray for the living. Next, as to this doctrine of purgatory itself—which has so long been a stumbling-block to the whole Protestant world—time goes on, and the view men take of it is changing. It is becoming fast recognized on all sides that it is the only doctrine that can bring a belief in future rewards and punishments into anything like accordance with our notions of what is just or reasonable. So far from its being a superfluous superstition, it is seen to be just what is demanded at once by reason and morality; and a belief in it to be not an intellectual assent only, but a partial harmonising of the whole moral ideal. And the whole Catholic religion, if we only distinguish and apprehend it rightly, will present itself to us in the same light.

But there are other reasons besides those just described, by which outsiders are hindered from arriving at such a right view of the matter. Not only does the intricacy of Catholicism described, blind them to the simplicity of Catholicism experienced, but they confuse with the points of faith, not only the scientific accounts the theologians give of them, but mere rules of discipline, and pious opinions also. It is supposed popularly, for instance, to be of Catholic faith that celibacy is essential to the priesthood. This as a fact, however, is no more a part of the Catholic faith than the celibacy of a college fellow is a part of the Thirty-nine Articles, or than the skill of an English naval officer depends on his not having his wife with him on shipboard. Nor again, to take another popular instance, is the headship of the Catholic Church connected essentially with Rome, any more than the English Parliament is essentially connected with Westminster.

The difficulty of distinguishing things that are of faith, from mere pious opinions, is a more subtle one. From the confusion caused by it, the Church seems pledged to all sorts of grotesque stories of saints, and accounts of the place and aspect of heaven, of hell and purgatory, and to be logically bound to stand and fall by these. Thus Sir James Stephen happened once in the course of his reading to light on an opinion of Bellarmine's, and certain arguments by which he supported it, as to the place of purgatory. It is quite true that to us Bellarmine's opinion seems sufficiently ludicrous; and Sir James Stephen argued that the Roman Church is ludicrous in just the same degree. But if he had studied the matter a little deeper, he would soon have dropped his argument. He would have seen that he was attacking, not the doctrine of the Church, but simply an opinion, not indeed condemned by her, but held avowedly without her sanction. Had he studied Bellarmine to a little more purpose, he would have seen that that writer expressly states it to be 'a question where purgatory is, but that the Church has defined nothing on this point.' He would also have learned