Paradoxes of Catholicism - Robert Hugh Benson (ebook reader with highlight function .TXT) 📗

is said that "a man cannot get away from the world by shutting himself up in a monastery"; that "a man should not think about his own soul so much, but rather of what good he can do in the world in which God has placed him"; that "four whitewashed walls" are not the proper environment for a philanthropic Christian.

And yet, after all, what is the Contemplative Life except precisely that which the world just now recommended? And could religion possibly be made a more intimate, private, and personal matter between the soul and God than the Carthusian or Carmelite makes it?

The fact is, of course, that Catholics are wrong whatever they do--too extreme in everything which they undertake. They are too active and not retired enough in their proselytism; too retired and not active enough in their Contemplation.

II. Now the Life of our Divine Lord exhibits, of course, both the Active and the Contemplative elements that have always distinguished the Life of His Church.

For three years He set Himself to the work of preaching His Revelation and establishing the Church that was to be its organ through all the centuries. He went about, therefore, freely and swiftly, now in town, now in country. He laid down His Divine principles and presented His Divine credentials, at marriage feasts, in market-places, in country roads, in crowded streets, and in private houses. He wrought the works of mercy, spiritual and corporal, that were to be the types of all works of mercy ever afterwards. He gave spiritual and ascetic teaching on the Mount of Beatitudes, dogmatic instructions in Capharnaum and the wilderness to the east of Galilee, and mystical discourses in the Upper Chamber of Jerusalem and the temple courts. His activities and His proselytisms were unbounded. He broke up domestic circles and the routine of offices. He called the young man from his estates and Matthew from custom-house and James and John from their father's fishing business. He made a final demonstration of His unlimited claim on humanity in His Procession on Palm Sunday, and on Ascension Day ratified and commissioned the proselytizing activities of His Church for ever in His tremendous charge to the Apostolic band. Going, therefore, teach ye all nations ... teaching them to observe all things whatsoever I have commanded you; and behold I am with you all the days, even to the consummation of the world.

Yet this, it must be remembered, was not only not the whole of His Life on earth, it was not even a very considerable part of it, if reckoned by years. For three years He was active, but for thirty He was retired in the house of Nazareth; and even those three years are again and again broken by retirement. He is now in the wilderness for forty days, now on the mountain all night in prayer, now bidding His disciples come apart and rest themselves. The very climax of His ministry too was wrought in silence and solitude. He removed Himself about a stone's throw in the garden of Gethsemane from those who loved Him best; He broke His silence on the Cross to bid farewell even to His holy Mother herself. Above all, he explicitly and emphatically commended the Life of Contemplative Prayer as the highest that can be lived on earth, telling Martha that activity, even in the most necessary duties, was not after all the best use to which time and love could be put, but rather that Mary had chosen the best part ... the one thing that is necessary, and that it shall not be taken away from her even by a sister's loving zeal.

Finally, fault was found with Jesus Christ, as with His Church, on precisely these two points. When He was living the life of retirement in the country He was rebuked that He did not go up to the feast and state His claims plainly--justify, that is, by activity, His pretensions to the Messiahship; and when He did so, He was entreated to bid his acclaimants to hold their peace--to justify, that is, by humility and retirement, His pretensions to spirituality.

III. The reconciliation, therefore, of these two elements in the Catholic system is very easy to find.

(i) First, it is the Church's Divinity that accounts for her passion for God. To her as to none else on earth is the very face of God revealed as the Absolute and Final Beauty that lies beyond the limits of all Creation. She in her Divinity enjoys it may be said, even in her sojourn on earth, that very Beatific Vision that enraptured always the Sacred Humanity of Jesus Christ. With all the company of heaven then, with Mary Immaculate, with the Seraphim and with the glorified saints of God, she endures, seeing Him Who is invisible. Even while the eyes of her humanity are held, while her human members walk by faith and not by sight, she, in her Divinity, which is the guaranteed Presence of Jesus Christ in her midst, already dwells in heavenly places and is already come to Mount Zion and the City of the living God and to God Himself, Who is the Light in which all fair things are seen to be fair.

Is it any wonder then that, now and again, some chosen child of hers catches a mirrored glimpse of what she herself beholds with unveiled face; that some Catholic soul, now and again, chosen and called by God to this amazing privilege, should suddenly perceive, as never before, that God is the one and only Absolute Beauty, and that, compared with the contemplation of this Beauty--which contemplation is, after all, the final life of Eternity to which every redeemed soul shall come--all the activities of earthly life are nothing; and that, in her passion for this adorable God, she should run into a secret room and shut the door and pray to her Father Who is in secret, and so remain praying, a hidden channel of life to the whole of that Body of which she is a member, an intercessor for the whole of that Society of which she is one unit? There in silence, then, she sits at Jesus' feet and listens to the Voice which is as the sound of many waters; in the whiteness of her cell watches Him Whose Face is as a Flame of Fire, and in austerity and fasting tastes and finds that the Lord is gracious.

Of course this is but madness and folly to those who know God only in His Creation, who imagine Him merely as the Soul of the World and the Vitality of Created Life. To such as these earth is His highest Heaven and the beauty of the world the noblest vision that can be conceived. Yet to that soul that is Catholic, who understands that the Eternal Throne is indeed above the stars and that the Transcendence of God is as fully a truth as His Immanence--that God in Himself, apart from all that He has made, is all-fair and all-sufficient in His own Beauty--to such a soul as this, if called to such a life, there is no need that the Church should declare explicitly that the Contemplative Life is the highest. She knows it already.

(ii) The First Great Commandment of the Law, then, is inevitably followed by the Second, and the Catholic interpretation of the Second is thought by the world, which understands neither, to be as extravagant as her interpretation of the First.

For this Divine Church that knows God is also a Human Society that dwells among men, and since she in herself unites Divinity and Humanity, she cannot rest until she has united them everywhere else.

For, as she turns her eyes from God to men, she sees there immortal souls, made in the image of God and made for Him and Him alone, seeking to satisfy themselves with Creation instead of with the Creator. She hears how the world preaches the sanctity of the temperament, and the holiness of the individual point of view, as if there were no Transcendent God at all and no objective external Revelation ever made by Him. She sees how men, instead of seeking to conform themselves to God's Revelation of Himself, attempt rather to conform such fragments of that Revelation as have reached them to their own points of view; she listens to talk about "aspects of truth" and "schools of thought" and the "values of experience" as if God had never spoken either in the thunders of Sinai or the still voice of Galilee.

Is it any wonder, then, that her Proselytism appears to such a world as extravagant as her Contemplation, her passion for men as unreasonable as her passion for God, when that world sees her bring herself from her cloisters and her secret places to proclaim as with a trumpet those demands of God which He has made known, those Laws which He has promulgated, and those rewards which He has promised? For how can she do otherwise who has looked on the all-glorious Face of God and then on the vacant and complacent faces of men--she who knows God's infinite capacity for satisfying men and men's all but infinite incapacity for seeking God--when she sees some poor soul shutting herself up indeed within the deadly and chilly walls of her own "temperament" and "individual point of view," when earth and heaven and the Lord of them both is waiting for her outside?

The Church, then, is too much interested in men and too much absorbed in God. Of course she is too much interested and too much absorbed, for she alone knows the value and capacity of both; she who is herself both Divine and Human. For Religion, to her, is not an elegant accomplishment or a graceful philosophy or a pleasing scheme of conjectures. It is the fiery bond between God and man, neither of whom can be satisfied without the other, the One in virtue of His Love and the other in virtue of his createdness. She alone, then, understands and reconciles the tremendous Paradox of the Law that is Old as well as New. Thou shalt love the Lord thy God with thy whole heart ... and thy neighbour as thyself .


VI


FAITH AND REASON

Whosoever shall not receive the kingdom of God as a little child shall not enter into it.--MARK X. 15.

Some things hard to be understood, which the unlearned and the unstable wrest, as also the other Scriptures, to their own perdition.-- II PET. III. 16.

There are two great gifts, or faculties, by which men attain to truth: faith and reason. From these two sides, therefore, come two more assaults upon the Catholic position, a position which itself faces in both these directions. On the one side we are told that we believe too simply, on the other that we do not believe simply enough; on the one side that we reason too little, on the other that we do not reason enough. Let us set out these attacks in order.

I. (i) "You Catholics," says one critic, "are far too credulous in matters of religion. You believe, not as reasonable men believe, because you have verified or experienced the truths you profess, but simply because these dogmas are presented to you by the Church. If reason and common-sense are gifts of God and intended for use, surely it is very strange to silence them in your search for the supreme truth. Faith, of course, has its place, but it must not be blind faith. Reason must test, verify, and interpret, or faith is mere credulity.

"Consider, for example, the words of Christ, This is My Body. Now the words as