Chapter V (14)

Science is the great agency! Science is the only guide, the only authority whose aid modern minds willingly accept. This can be readily comprehended; each day science works so many miracles, lavishes upon humanity such genuine gifts, opens to mankind so vast a future, and confirms in so incontestable a manner its right of sovereignty over this world, that men, in return, must bow to its decrees, and do it all honor without blushing at the homage rendered it. But, in the hands of those who would keep mankind separate from any other belief, who would prevent the recognition of any higher authority and of the invisible might of the Creator, how terrible a weapon is a faith in science! Therefore it is that nowadays to rank honorably with the adversaries of Christian belief, to play an important part, to act upon the minds and disturb consciences, it is not sufficient merely to possess some talent and a graceful and caustic style. It is necessary to be erudite, or, at least, to be held as such, the latter alternative being less difficult to achieve, less rare, and for that very reason, much more dangerous. For, if Christianity had to deal with truly learned and truly great men only, she and science would never be in absolute opposition to each other. The so-called contradictions, the irreconcilable facts 'disappear, when the disputants attain a certain height, as soon as words being no longer taken in their literal sense, their spirit is understood, and when analysis is brought to bear upon the starting-point of the misunderstanding. Science, when applied to such ends, is not only inoffensive to Christianity and the Scriptures, but comes to their aid and proffers testimony in their favor, sometimes giving to certain facts of fabulous appearance an almost historical character. {367} Thus it came that Cuvier confirmed by a most rigorous process of inductive reasoning based upon irrefutable facts, some Biblical narratives which believers only had, until then, accepted out of motives of pure obedience, and which indifferent persons viewed with suspicion, and the great doctors of the eighteenth century laughed to scorn. Evil fortune, however, wills it, that for every one of these conciliatory, because clairvoyant minds, for a Cuvier, a Kepler, a Leibnitz, and a Newton, there are thousands of men who see the outward semblance only, who stumble over inconsistencies, and who, often without ill-will, make use of their small share of knowledge in accomplishing the ruin of the holy truths. Indeed, they enjoy the credit of the masses as much as, and perhaps more than, the real masters; the public is continually brought into contact with them; they are numerous, ubiquitous, and have associates in all professions; the race of half-learned men is the foundation of humanity, without taking into account the more skilful persons who, seeking to win success at any cost, and even at the risk of scandal, borrow from science the varnish required to give popularity to their productions. These stratagems constitute a new fashion of checkmating Christianity, a method rejuvenating the traditions of Voltaire. Those whose intentions are worthiest are deceived by it; the lure thrown out is that which they need, a sensible lure; their reason alone is appealed to, and they fancy that they are surrendering to proven evidence. What would you have them do? They are not entertained with mere stories and epigrams, they are not made the objects of jests or hoaxes; the facts submitted to them are palpable. So much the worse for Christian beliefs if these facts annihilate them! Can the laws of science be denounced as forgeries? Is not science truth?

Such are modern tactics; neither mockery nor impatience, and great apparent impartiality; it is no longer a skirmish, a sudden attack, but a siege in accordance with all the rules of war; the citadel is surrounded, the enemy advances, with the authority and under the protection of science. This is not all. The experience of the past century has suggested other precautionary measures, other strategic movements. It is now recognized that our poor human nature has not made sufficient progress, not even in France, to feel happy and proud because of a belief in absolutely nothing. This is a weakness for which time will work a cure, but one which must be taken into due consideration. For instance, can it be brought about that most women's hearts will not yield to the necessity of praying and believing? Does not man himself, when bowed down by great affliction, feel that a woman's heart is being born and awakening within him? When death separates him from those he loves, when he survives and suffers, can it be that he will not seek, with eyes upturned to heaven, a little strength in hope? These inclinations and instincts may seem strange and absurd, if you will; but they are indestructible, and to think of doing away with them is a sheer loss of time. This is known in our age, and the skilful profit by their knowledge. To make havoc for a second time, to tear down the altars, and persecute the priests, would be to enact the parts and do the work of dupes! Such a course would prepare an inevitable reaction, and a certain resurrection of all it was proposed to destroy. There are none but a few madmen, a few lost children who would resort to such superannuated measures. {368} Instead of attacking openly the need for belief, better to conquer it by flattery and the tender of fascinating compromises. Why these onslaughts on Christianity? Why overtly batter its walls? To please the libertines? Is it not quite certain that they will side with the antichristians? It is urgent to please the simple-hearted Christians only.

Instead of exhibiting the slightest after-thought of opposition to Christianity, better to dwell upon its beauties, to draw an admirable portrait of its Founder, to recognize him as the model of all the virtues, as the type of all perfection, to speak of him in impassioned and eloquent tones, and in exchange for these gentle concessions to ask--what? A trifling sacrifice, a modest _erratum_ to the text of the Evangels, a simple change of the value of a word, or rather the politic and reasonable yielding up of a valueless title, a worn-out parchment, a purely nominal letter of nobility, the so-called divinity of that admirable man? Why cling to that fiction? Renounce it, and we shall all be agreed. Reason will have nothing more to say on the subject. With yourselves we will do homage to that wonderful mortal, and, if you will, call him divine without attaching too much importance to the condescension. We will overlook the epithet if you concede us the dogma.

Thus, with skill and a certain commingling of philosophic scepticism, mystic reveries, and a feigned zeal for Christian ideas, men hope nowadays to undermine Christianity. The plan of action is by no means novel. In that very year during which Constantine, by his omnipotence, seemed to have ensured the peace and security of the church, in that very year one single man, with a few words, threw the church into far greater perils than were indicated by the lictors and executioners of its fiercest persecutors. He, too, pretended he only waged war against Jesus Christ out of love for his doctrine, and despoiled him of his divinity to guarantee his triumph, propagate his blessings, and, while rendering faith less difficult to acquire, to satisfy reason. The compromise was the same as that which is now put forward. And such is the power of these enervating doctrines that, even in the days when faith was still young and full of life, the world fell a victim to the deception. Scarcely half a century had gone by since the death of Arius and the contagion had extended throughout the Orient, spread over a part of the west, and reached, beyond the limits of the Roman empire of old, all the recently converted barbarian nations. Look back to that hour of crisis when the destiny of the world was at stake; seek to guess what was to happen. After a consultation of human laws, after a calculation of probabilities, did not Christianity appear doomed? Its adversary had won for himself Constantine's favor, the ardent adhesion of the emperor's son, the support of all the forces of the empire, all the powers that still governed the world. To preserve faith, to save from shipwreck the divinity of Jesus Christ, a miracle, a new revelation, another preaching of St. Paul were needed. The miracle was performed; what a man had done a man undid; Athanasius conquered Arius. But Christianity had, nevertheless, seemed about to perish, and modern Arianism can well flatter itself that it will now have better fortune, and that an Athanasius, a Basil, a Gregory, or a Jerome will not ever be at hand to crush its arguments and conquer the world for the benefit of truth. Its threats, its sinister predictions are not, then, mere boasts; the danger is genuine; modern heresy has auxiliary aids that double its might. {369} It no longer stands in the arena, face to face with orthodoxy, and uses purely theological weapons; the struggle is general; everybody participates in it; all weapons are effective. A formidable coalition attacks faith most persistently; the natural sciences when half understood, the metaphysical sciences conducted with pride, historic criticism skilfully romanticized, are forces that unite for the benefit of the new Arianism. Can it not be readily seen that the league is far more powerful and inflicts more serious wounds than the ironical frivolities brought into play in the last century? The progress made is not only evidenced in the tactics and armament; the ground of the struggle itself has changed, to the enemy's advantage. From a Christian stand-point, it may be said that Christianity is now dismantled. Of all the places of shelter, of all the positions which belonged to Christianity a hundred years ago, in the state, in the institutions and customs, of all the means of credit, influence, and legitimate resistance won for it by a right of ages, and of which its adversaries, while deriding its belief, had no thought of robbing it, nothing remains. The levelling power of the times has passed over them. The attack must now be withstood in an open field. If under such circumstances and in presence of such perils Christians opened not their eyes, if an instinct of self-preservation did not induce them to come to an understanding upon the essential points of their faith, if they sought to oppose so many joint efforts while divided and disagreeing, we say, without hyperbole, that we would have to bow our heads and consider this world at an end, and civilization, despite its apparent triumphs and proud hopes, stricken to the heart and menaced with a prompt decline. But have we reached that point? No, a hundred times no, if our will be against it, and if we understand the magnitude of the danger, its real novelty, and the novelty and youth needed to conquer it.

And at the outset let there be no misunderstanding between Christians. Do not believe that Catholicism is alone involved, and the sole excitant of anger and object of the warfare. It is Christianity itself, Christian faith in its entirety, and in every shape, that it is intended to annihilate. Any Protestant sect that accepts the Evangels, without reserve or restrictions, is at least as open to suspicion as pure Catholicism. Tolerance and amnesty are withheld, save from that Christianity which believes not in Jesus Christ, and in which certain pastors, from evangelical pulpits, now profess a belief. Enlightened and sincere Protestants entertain no longer any doubts on that point. They have progressed since the sixteenth century: without being less zealous or less ardent in their belief, they no longer proclaim that Antichrist and the Catholic Church are one and the same thing. In our age the Antichrist is the common foe; if you would resist its onslaughts, close up the ranks; this is no time for discord among brethren. The Protestants who are friendly to the Evangels, however numerous they may be in certain states of Europe, know what they lack as regards cohesion and unity; they feel that that powerful church so persistently attacked nowadays, will ever be the true rampart. While all the blows dealt fall upon her, they breathe freely, for she protects them; if her walls were overthrown, they would be left defenceless. {370} Hence arises among the more farseeing that solicitude which is felt for all Christian interests without distinction, and that defensive alliance which seems to be suggested in the minds of those whose convictions as to the essence of things are identical. Unfortunately, this wholly modern blessing, one of the few conquests which, in the moral order of affairs, might do honor to our age, is not yet very widely disseminated. Even in the opinion of the persons who are horror-stricken at the antichristian coalition, the idea of helping each other, of forming an alliance, of postponing intestine strife and lending a helping hand to each other, wakes but little headway. Habit, prejudices, and a sectarian spirit are so powerful! If some men cast off their yoke, if a chosen few who see events from a higher stand-point take delight in putting into practice these tolerant ideas, do the masses follow an their footsteps? and do the chosen few themselves always set generous examples only? If it were only among Catholics that the tendency to exclusion, the aversion to schism carried to a forgetfulness of the actual interests of faith, were observable, many persons would confess that they were less surprised than grieved; for excuse can ever be found for the Catholic, in whose defence it can be argued that, if he went too far in that direction, it was because he may have believed that, by holding aloof and avoiding the contact of error, he exhibited his obedience and rendered himself more acceptable unto God! But for the Protestant, what apology can be offered? He who asserts so boldly his right to believe what he thinks cannot take offence because his neighbor does likewise. The same intolerance that, in the one case saddens us without causing astonishment, shocks us in the other. Can you understand how it is that an educated, an erudite Protestant, good-hearted, endowed with sound sense, glorying in generous principles, and carrying to very energy his love and respect for right, as soon as it is suggested that he concede to Catholics that which he believes to be just and true for all humanity, the privilege to worship with the liberty and the surroundings their mode of worship requires, cries out in dismay, appeals to brute force, admits unhesitatingly that it decides all similar questions, and sanctions and renders legitimate in advance all sentences which maybe passed? Though his views are sensible on all other points, on this subject they are devoid of reason, and the man speaks of the Catholic Church in the nineteenth century as an inquisitor of the sixteenth would have spoken of heresy! What a strange spectacle, and how humiliating a lesson! Does there exist a more overwhelming proof of the poverty of our intellect?

Yet the part to be taken by a modern Protestant, who would serve Christianity and combat its true enemies, is a glorious one! All things unite to give him influence; everything is in readiness to bestow upon his words an increase, as it were, of authority. He would ignore and forget all petty passions and jealousy. He would seek to bring about the triumph of the divine word, to demonstrate its eternal truth, its transmission through centuries. Why attempt to wrest from the Catholic Church the rights to which she lays claim? Why beset her with invidious questions and excite captious quarrels? Instead of giving vitality to these endless suits, would it not be better to seek to ascertain on what points an agreement subsists, what dogmas have escaped all controversy and survived all strife? He would become attached to these same dogmas; in his eyes they would be the heart, the basis of a Christianity of peace and concord, which no true Christian can avoid defending, since necessarily he must profess allegiance to its doctrines. {371} Because there was alarm for the existence of the Reformation three centuries ago, because the Reformation was the spur which, to save faith, was to rouse the church from slumber, does it follow that now, the times having changed, actions should be the same? Must it be that, to preserve in the present that same Christian faith, a Christian, because he chances to be a Protestant, must espouse his fathers' hates, fight only against the men and ideas with which they strove, and remain idle when beholding the outbreak of the conflagration which threatens Christianity, for the sole reason that Catholicism appears to be especially imperilled by the flames? Let him repudiate that absurd inheritance, let him break with such routine views. Not only must he abstain from attacking, even indirectly, the Catholic Church, and feel no bitterness toward her, for the simple reason that he undertakes a campaign in cooperation with her, and because we must not fire upon one's allies; he owes her still more, more than respect, more than mere courtesies; he must do her full justice. His duty be it to give prominence with frankness and loyalty to the great features, the beauties, the splendor of the traditions from which he stands apart. Strictures and reservations will be mingled with his praises; better still, for his testimony will be all the more valuable. Whether he recall the services rendered or refute vigorously all calumny, by telling the unalloyed truth, even if it be attenuated, he will do more for Catholicism than a professional panegyrist.

This is not all: to keep the false philosopher spirit at bay, no position could be better than that which he holds. He has not to struggle against the antipathy engendered by a supposed obedience to the principle of authority; and when he confesses unreservedly his belief in supernatural facts, his words are fraught with far more importance than if he who uttered them were not trammelled in the matter of free investigation. How different, too, the case when to this superiority are added personal advantages, when the Protestant is a man of powerful mind, accustomed to deal with the most weighty matters, and retaining, in the autumn of life, besides the treasures garnered by experience and learning, the fecund ardor of youth. This explains the characteristic trait of M. Guizot's _Meditations_; it is not a religious work like so many others. The best priests, the most eloquent preachers, the profoundest theologians are afflicted with a disability for which there is no remedy; they are professional defenders of religion; the truths they affirm seem to constitute their patrimony, and, while pleading the holiest of suits, they seem to argue in their own behalf; while a historian, a philosopher, a statesman, and, above all, a free and independent mind, who, after ripe examination and prolonged reflection, and not without a struggle and an effort, has become a Christian, and who proves in broad daylight that neither his intellect nor his reasoning powers have suffered in the least, and that the thinker and Christian live within him in perfect concord, by his testimony gives courage to many men, dispels many doubts, and inspires the faltering with firmness; his example is the best of sermons and the most reliable mode of propagating faith.

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Be assured, nevertheless, that remarks of disapproval will be heard amid the kindly greetings. There will be opposition manifested from the very first, and principally by the reformed worshippers. The broad views and extreme tolerance of the author will not be acceptable to all. The writer will be told, You forsake us; you are a Catholic in spirit and intention, why not be wholly a Catholic? A poor quarrel, indeed, a singular fashion of returning thanks for the most faithful devotedness and the most signal services! In the matter of ingratitude, the sectarian spirit stands in the foremost rank. There is, therefore, no cause for surprise that the Protestants of Paris, when occasionally gathered about the ballot-box, should not always care to express to M. Guizot, by a unanimous vote, their just and respectful pride at numbering him among their forces. But then, let us not forget that, if in the opinion of a few Protestants these _Meditations_ are a trifle too Catholic, certain Catholics would have them still less Protestant. We do not assert that the Catholics, even the most exclusive, are not at heart filled with esteem and gratitude for a work of such evident usefulness to the cause of Christianity; the esteem and gratitude exhibited are, however, wrested from them. They praise aloud the intentions and courage of the author; as for the work itself, they do not restrict themselves to prudently leaving in obscurity the points in discussion, but involuntarily allow inopportune objections to arise. We venture to state that in doing this they do not appreciate the circumstances surrounding us, and the greatness of the need of alliance and concord forced upon Christianity by the formidable war waged against it. That in ordinary times, when the only struggle in progress concerns the form and not the foundation of things, believers should resolve only to accept and extol the productions resonant with the pure and faithful echo of their faith, nothing can be better; in such times each citizen of the Christian republic may be permitted to be watchful of the interests of his province rather than of those of his country; but, when an invasion is imminent, other emergencies are to be looked to: the common safety is the first law. Then is the time to welcome recruits, whoever they are, provided their reinforcement will be productive of good results. Do not deceive yourselves; the Christian community, even if united and agreed on all points, will only just be equal to the task: for its members must not only repel the assailants a merely defensive attitude would be equivalent to a partial defeat but must advance and invade, and subjugate souls. The world is to be reconquered, and a more giddy, frivolous, and somniferous world, perhaps, than the world of nineteen centuries ago. Again, we say that we have not to be alarmed at the antichristian war. Its horde of systems, its dreams and chimeras, its wily contrivances and philosophic disorder do not frighten us. The spectacle is a sad one, but it is not a state of slumber. Upon feverish activity you can bring to bear a healthful action; your very adversaries favor your cause and deaden the weight of the blows they would deal you. What timidity underlies their audacity! How they retreat before the most direct and inevitable consequences of their doctrines! How they complain of misrepresentation when shown a mirror reflecting the deformity of their doctrines! Let them continue to speak and write, they but call forth overwhelming replies; let them alter history and the Scriptures, for they but alter their own authority and credentials: they fall into the pit themselves have digged. {373} All things that agitate and startle men's minds, and awaken even in irritating them, aid the triumph of truth; indifference, torpor, the numbness of souls only are profitable to error, and constitute the true malady of the age. Let us not seek to conceal it, its ravages are too plainly discernible. While impiety, properly speaking, despite its apparent progress and the brazen boasts of its cynicism, makes but few proselytes in our midst, indifference increases, extends, and becomes acclimatized. It is a contagion; whosoever is affected leads a mere earthly life, and is engrossed by nothing save mundane cares, business, and pleasure; the great problems of our destiny, the wondrous mysteries constituting our torment and our honor, exist not for him; he only recognizes and cultivates his coarse and frivolous instincts; the divine portion of his being is in a state of utter lethargy. Here and there, among the indifferent, you meet a few agitated hearts and perplexed spirits. Perplexity is to indifference as twilight to darkness, an uncertain light that struggles with the gloom, sometimes conquering and sometimes conquered. Nothing can be less decisive than a victory won over such a spirit. The escape of perplexed minds is effected as quickly as was accomplished their capture. Never mind; would to God that even such a condition of souls were the greater evil! It is toward indifference, that is to say, toward nothingness and death, that all things incline our footsteps.

Inquiry was made, a short time since, as to the present condition of Christianity in France. Number those who occupy the two hostile camps in which a remnant of life still asserts itself, in one camp for the purpose of attacking, in the other for the purpose of defending, Christian faith; then, beyond the limits of the two, behold, what remains? There, are gathered crowds unnumbered, inert, inanimate, forming, as it were, a great desert, a Dead Sea uninhabited by any living thing. There lies the world to be reconquered; such are the men who are to be reclaimed. How act upon them? how move their hearts? how gain mastery over them? In these questions lies the secret of the future.

Seek, then, and try to ascertain the most reliable means of acting upon these thoughtless mortals. Is the work to be accomplished by practices of high piety and by productions intended for the edification of skilled believers? Think you that at once you will change them into thoroughly faithful Christians? that you will instantly inspire them with a holy fervor? Only to speak the language of pure devoutness, to keep in unison with the utterances of the vestry-room, is to waste time. Climb the heights, display the brilliancy of those universal truths in whose presence every being gifted with reason and accessible to reflection feels compelled to bend the knee. It is by exhibiting in all their grandeur, in all their primitive beauty, the bases of our faith, that souls can be attracted to seek them for shelter. The work to which we allude excels in this respect. M. Guizot's _Meditations_ throw light upon the mysterious summits which, in the eyes of the torpid, appear overhung by thick and impenetrable fogs. They give these men a desire to examine them more closely. In a word, though the work may not satisfy simultaneously, in each communion, all who are possessed of a definite belief, it is endowed with a more precious virtue upon the excellence of which we can dwell the more conscientiously, as having viewed its effects: it moves the indifferent.

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More than this, however, must be done. However powerful in style and thought a book may be, it can only, in the present crisis, clear the road. To make greater headway, to effect a more decisive advance, to act upon the masses and rouse them from their slumber, other agencies than books are necessary, and deeds, examples, striking evidence, and incontestable proofs of abnegation, devotedness, charity, and sacrifices are required. These are the sermons that awaken souls; these the weapons that triumph over the world, however careless, frivolous, and hardened it may be. In days by-gone, they conquered the men who wore the Roman toga and the rough habits of the barbarians; in this century, they are still the only means of conquest.--What do we ask? What are we thinking of? Preaching by deeds! The apostleship of the early ages! Real apostles, heroic confessors, if needed, martyrs! In our times! Is it possible?--Why not? What contradiction and surprise but can be looked for nowadays? Is it not the destiny of the age to carry everything to extremes, to be zealous for evil and even for good, to be swayed in turn or simultaneously by all currents, and to subscribe to the most irreconcilable principles? Just because the world appears to have fallen almost to the lowest degree of depression, just because it sinks more deeply from day to day, there is a chance that a sublime and immediate reaction may occur. Was imperial Rome less corrupt, less effeminate, less docile while the avengers and restorers of human dignity, the future masters of the world, were at work beneath her foundations? Be reassured, even in these days of doubt and egotism, a true and great resurrection of Christianity in France is not a Utopian vision. Not only is such a miracle possible, but we may declare it necessary.

Either we must suppose that we are nearing the last phase of the development of humanity; that the now commencing decadence will be the last; that, unlike so many declines that have preceded it, this latest decline will have no place of stoppage, no new birth; that an unbroken slope is leading irresistibly to the ruin and debasement of our race, or we must without delay find means of restituting to the masses religious faith. What has democracy gained by triumphing and being about to become the sovereign mistress of the whole world, if it cannot maintain and hold sway over its conquest simply because it cannot rule and govern itself? Democracy, without the brake of religion, without other protection than that afforded by independent morality, is a swollen torrent, anarchy, despotism, and a return to barbarism. But when the brake is old and shattered, how replace it? No one can create a religious faith, it were folly to attempt it. Such chimerically created things could never be aught but impotent parodies. But why seek so far that which is near at hand? The new faith whose advent is awaited, and hoped, and called for with such eagerness is here; we possess it; it is Christianity itself, ever novel if we but know how to comprehend its eternal light, and if we know ourselves how to be novel. It is not the object of the belief that is to be remodelled, but the routine of believers. Christianity, in itself, is as youthful as at its birth; that which is superannuated is that which does not belong to it, that earthly rust with which it has been incrusted by its interpreters, its ministers, and its servants in all ages. Of this it must be rid; its original appearance and power must be restored. By what process? By using for its reestablishment the means which were formerly employed with success to lay its foundation. {375} The determination is a violent one, yet there must be no half measures; an attempt in any other direction would be illusory and vain. To proceed halfway, to spare abuses, flatter habit, and improve the surface of things only, would be to make Christianity one of those edifices which are kept standing by props and by cementing the cracks in the walls: it would be as well to let it totter and fall to the ground at once. To give it back true power, true stability, that it may defy the shocks of a long series of years, there is but one course to adopt: to begin the work anew.

Let the church, then, be courageous; let her begin again, even as she commenced, and with the same modesty and holiness; let her be chaste, austere, laborious, learned, intelligent, and free; without taste for honors, without care for wealth; lavish of her pains, her blood, and her tears; as independent toward the mighty as she is indulgent and tender for the weak. Let her advance, thus armed, step by step, approaching souls, and souls only, and the world will again be hers. There is no miscalculation to be feared, the same causes will have identical effects; but hasten, lose not an hour, the moment is a solemn one. Let the cry, "The church is beginning anew," be not a vain word, and let not its results be tardy. Think not of honoring God by raising to the heavens proud cupolas, and making for him a dwelling in palaces glittering with gold and marble; it is around the manger, in the grotto of Bethlehem, that the pastors should be convoked. Let all true Christians, all sons of the church, know and proclaim it: on them everything depends, through them all things are possible, upon them all things rest; in their hands lies not only the fate of their beloved and venerated belief, but the future of the civilized world.

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Ritualism And Its True Meaning.

We have had the pleasure of reading an article on the subject of ritualism by the Rev. Dr. Dix, rector of Trinity church in this city. This article, which appeared in the July number of the _Galaxy_, suggested to our minds some very interesting and practical reflections. It is understood that the respected doctor who holds so important a position in his own church is one of the principal supporters of the movement in regard to which he writes. Although he does not yet introduce into Trinity church and its chapels the external observances of the ritualists which he commends, still it is his desire to do so at the first practicable moment. The weight of his character and influence is given to the restoration of those rites and ceremonies which were dropped at the Protestant Reformation through the undue force of Calvinism and what he calls religious radicalism. Whether he will succeed is a question which the ministers and influential laymen of his own church can better answer than we can. In examining his article carefully, we think there is a slight want of candor on one or two points, and some misunderstanding upon others. {376} For example, he disclaims the popular use of the word "ritualism," and says, "It has lost its respectability, and has become a slang expression. The unlucky word is bandied about till it must have lost all perception of its own identity. Hence, we respectfully decline the attempt to say what the word 'ritualism' means, as now lost and merged in the category of cant and slang." Now, as far as we are able to judge, we really believe that the majority of people call things by their right names, and that the public can have no end to gain by any other course. It may be that the Episcopalians are not forbearing enough toward those of their brethren who would innovate upon their established forms of worship; but they cannot be found fault with if they are surprised and offended at changes which are so radical. If they use harsh language in the controversy, they are not to be excused, for no good ever arises from acrimony, or the forgetfulness of the decencies of life. Yet can any honest man say that he does not know what they mean to attack, or that he cannot explain what "ritualism" is? The definition which the reverend doctor gives is hardly adequate, because it includes all mankind, since, according to his terms, there is no one who is not a ritualist. There is no necessity of proving that all religions have had their rites and ceremonies, for there is no one who will deny so well received a fact. We must take the word in its popular acceptation; and it simply refers to those who are now endeavoring to introduce great changes in the worship of the Protestant Episcopal Church, who are using vestments never known in their communion for at least three centuries, and who, in doctrine and outward observance, are approaching as nearly as possible the time-hallowed ceremonial of the Catholic Church. Whether they are in the right or in the wrong is another question; the name by which they are called may be appropriate or not, but it has a plain signification. Every one can understand it, and we do not see in it anything abusive or uncharitable.

After objecting to the term "ritualist," Dr. Dix proceeds to defend at some length the course of those who bear this name, and his view is easily summed up, and we hear it now for about the thousandth time in our life:

"The Christian dispensation is bounded, on the one side, by the
magnificent ritualism of Israel, and, on the other, by the
analogous and not less glowing ritualism of heaven. For fifteen
hundred years (after Christ) there was no ritualistic
controversy deserving the name. In general features, divine
worship was the same throughout the world. But errors and
abuses crept into the church, and these became symbolized in
novel rites and practices, by which ritual became, in some
respects, defiled and corrupted. Then came the Reformation in
the sixteenth century. That movement did not affect the Eastern
portions of Christendom; in Greece and Russia the old
traditions may be traced, although under a load of useless
ceremonies, back to the commencement of the Christian era. ...
Looking about the world, we see, in the Eastern part of
Christendom, an ancient ritual in use, very ornate, very
symbolical, and full of reminiscences of the old church of
Israel; the mitre, the iconastasis, the veil, the lamps, the
incense, are direct heirlooms from that venerable past. In the
West, the Roman Catholic Christians exhibit in their ritual a
system essentially modified by later ideas, and expressing the
dogmas which by degrees have accumulated around their once pure
creed."

Here the reverend doctor seems to labor under a strange misunderstanding, and evidently has taken no pains to examine for himself the oriental liturgies. There is no substantial difference whatever between the liturgies of the East and those of the West. All contain the same essential parts, and are probably of apostolic origin. {377} Whatever corruption belongs to the Roman rite, in the Protestant sense of the term, belongs likewise to the Eastern rites. As for the ceremonies now in use in regard to the sacraments and popular devotions, there may be some difference, but it is in favor of the West, even from the Protestant point of view. The Eastern churches pay as much honor to the Blessed Mother of God and to the saints as we do, and in their expressions are fully as fervent. The attempt, therefore, to make a distinction between the East and West, as if the oriental churches were more in sympathy with the reformed doctrines than the Catholic Church, is singularly futile, because not supported by the least shadow of fact. Besides, as we shall see in this article, the ritualists draw all their own rites and ceremonies from us, and recommend for the use of their own church the very words of the Roman Missal. If in their view we had become so corrupt, why have they taken for themselves the ritual which the doctor says is essentially modified by later ideas? We are convinced that the assertions we have quoted will never stand the test of examination or of honest common sense.

Again, Dr. Dix says that there was a perceptible variance of opinion between the English reformers and the Lutheran and Calvinistic communities. To use his own words: "The movement of the Reformation in England was in the most cautiously conservative channel. What they aimed at was, to retain all that was truly Catholic, and to reject only what was distinctively Roman." We do not believe that these assertions can be made good by the most ingenious interpretation of history. The English leaders of the reform were certainly in close connection with the continental teachers, and drew their inspiration from them. That in England more of the exterior of the ancient church was retained was, we think, owing to the pertinacity of the court, more than to the conservative views of Cranmer and his co-laborers. Henry VIII. was inexorable on many points during his singularly _exemplary_ life. Edward VI. was pliant enough, but the church and parliament were not sufficiently advanced to follow all lengths in the wake of Luther and Calvin; and the truth, is that the English Church had nothing to do with the Reformation but to bear it, and by it to lose all its liberties. It is a patent fact that the voice of convocation, the only one which could speak for the ecclesiastical body, was hushed by Henry VIII., and that the reform was carried on by the king and his parliament. If the first prayer-book of Edward VI. was so perfect, why did not the "cautiously conservative" movement stop with "that most perfect specimen of a _reformed_ Catholic liturgy"? why are the poor Calvinists to be blamed for following their own consciences, and for asking for a revision of the liturgy? That they were successful is a proof, at least, that they had great influence in the English Church, and that the Reformation was not so cautiously conservative.

As for the Protestant Episcopal Church, the doctor tells us that it is in an inchoate state, where all its component elements are in fusion. "Only eighty-two years have elapsed since the first American bishop was consecrated; these years have been _formative_; usages and customs have been undergoing continual changes, and men have been feeling their way, under circumstances in which, since the time of Constantine, no national _branch_ of the Catholic Church has been placed." Is this really the case? Have Episcopalians no settled forms of worship, and no fixed creed? {378} We always were led to suppose that that conservative body of Christians were decidedly fixed in their hostility of heart to Romanism, and what may be called extreme Protestantism. Is it not so? Is the Book of Common Prayer no established rule for the order of divine worship? Are the Thirty-nine Articles, to which every minister effectually subscribes, no rule of faith whatever? Are all Episcopalians feeling their way to something settled in faith and worship? If such is the case, we have been strangely misinformed, and have singularly misinterpreted the decisions of bishops and conventions. The Episcopalian clergy and laity can settle this matter better than we can, and therefore we leave its solution to them. But, to Catholic eyes, these "formative years" seem only like the constant changes which are ever passing over all Protestant bodies, and which inhere in every merely human organization. And we must say that, as far as we know, though the faith of Episcopalians may differ very much, their external worship is plainly enough fixed by rubrics and canons whose meaning can hardly be misunderstood. We pay the highest tribute of respect to Rev. Dr. Dix and his friends, and we give thanks to God for the light and grace he has given them; but truth obliges us to say that their whole movement (if it be sincere, as we are bound to believe) is away from their own church with its rites and ceremonies, and toward the old faith and the old home of Christians. May the divine mercy perfect that which has been begun, and which gives such promise of conversion to the truth. We deeply sympathize with the ritualists, and pray for them continually, that they may not falter on the path they have begun to tread, that they may persevere amid all discouragements and temptations until they reach their Father's house, where the light of faith shines without a shadow.

Having made these preliminary remarks, we proceed to the object of this short essay, and shall endeavor to make manifest what ritualism is and what is its true meaning. We believe it to be a most important movement, which by God's grace will lead many souls to the full possession of the truth. We consider it as simply an honest and sincere attempt to introduce into the English Church and the Protestant Episcopal Church, the most essential doctrines of the Catholic religion, and to restore the worship which passed away at the Reformation with the rejection of the ancient faith. It does not seem to us that any candid person can long be a ritualist without becoming Catholic. Our purpose is, then, to make this evident to the public by the simple presentation of facts. It will be very interesting both to Catholics and Protestants to know the real doctrine and practices of the upholders of one of the most striking movements of our day. We will, for the sake of order and clearness, speak in detail of the sacrifice of the Mass and the blessed Eucharist, of auricular confession, of other sacramental observances, and of religious communities. Before proceeding to these subjects, however, we reproduce and affirm the five points of Rev. Dr. Dix, which we shall have in view as fixed principles:

"First. There must be ritual of some kind where there is
religion.

"Second. There is the clearest argument from Holy Scripture and
ecclesiastical history in favor of a beautiful and impressive
ritualism, as a powerful agency on men for their good.

"Third. Such ritualism must be a teacher; it must symbolize
something, and express as forcibly as possible what it
symbolizes; a ritualism without a meaning, and representing no
truth which the intellect can grasp, is but a piece of trifling
and a sham.

{379}

"Fourth. Ritual must teach truth, pure and unadulterated truth;
God's truth, which he has revealed to man.

"Fifth. People should try to discuss the subject with calmness.
They should not look at it in a party light; they had better
keep clear of the agitators, whose aim it is to excite vague
fears, and affright the uninstructed with awful disclosures of
conspiracy against the simplicity of their faith and the purity
of their worship; and especially should they remember that
there is superstition in defect as well as in excess."

1. Ritualists are believers in the sacrifice of the Mass and the real presence of our Lord in the holy Eucharist. The Communion service, instead, therefore, of being simply an affecting memorial of Christ's death, is transformed into a true and proper sacrifice, in which he is really present under the forms of bread and wine, and is offered for the living and the dead. The adaptation of the old forms of the prayer-book to a view so Catholic as this requires many alterations in rubrics and in the introduction of new matter. We shall quote from a book called the _Notitia Liturgica_, which is the received order of service, and contains, according to its title, "brief directions for the administration of the sacraments, and the celebration of the divine service according to the present use of the Church of England." The introductory note explains that the book was drawn up "in order to provide the clergy, sacristans, and others with a small pocket-manual, by which such accuracy, care, and reverence may be attained by those ministering at, or serving the altar, as has been so constantly recommended by such eminent standard divines of our national church, as the _Venerable Bede_, Archbishop Peckham, Bishop Wainflete, _Cardinal Pole_, Bishop Cosin, and Archbishop Laud." The _Directorium Anglicanum_ contains more ample directions; but the present work, being briefer, is more suited for our purpose at this moment. It commences with the remark that, "in the interpretations of the Book of Common Prayer, the following cardinal maxim should never be lost sight of, namely, that what was not legally and formally abandoned at the Reformation by express law is now in full force, and should be carefully, judiciously, and firmly restored. This key unlocks many difficulties which would be otherwise both theoretically and practically insurmountable." Then follow the directions for the building and dressing of the altar, and for a "Low and High Celebration." We cannot do better than give them at length:

"The greatest care should be invariably bestowed upon the altar
of the church. It should be well raised, of proper proportions,
and of costly materials. In size it should never be less than
seven feet long, and three feet and a half in height. It should
always be raised on a substantial and solid platform of at
least three steps. Behind it there should be a reredos of wood
or stone, either carved or decorated, or else a hanging of
cloth, velvet, satin, damask, or embroidery. Green is the best
color for a hanging--unless the church is dedicated in honor of
Our Lady, when blue may be used--which can be changed on high
festivals for white. The carpet upon the sanctuary floor should
invariably be green, as it is a good contrast to the altar
vestments. The altar vestments should fit accurately, and not
be allowed to hang loosely. On a shelf or ledge behind the
altar--sometimes called a retable, and sometimes, but
inaccurately, a super-altar--should be placed a metal cross or
crucifix; or a painting of the crucifixion should be fixed over
the centre of the altar, against the east wall. At least two
large and handsome candlesticks for the Eucharistic celebration
should be placed one on either side of the cross. Other branch
candlesticks for tapers may be affixed to the east wall on each
side of the altar, and standards for the same may be added on
festivals. Flower vases may be also used for the adornment of
the retable of the altar, and pots of flowers and shrubs for
the sanctuary floor, which should be carefully but closely
grouped against the north and south ends of the altar.

{380}

"The following order should be observed both in the use of the
vestments of the clergy and of the altar:

"_White_.--From the evening of Christmas Eve to the
Octave of Epiphany inclusive, (except on the two feasts of
St. Stephen and the Holy Innocents;) at the celebration on
Maunday Thursday, and on Easter Eve, from the evening of
Easter Eve to the Vigil of Pentecost, on Trinity Sunday, on
_Corpus Christi Day_ and its Octave, on the feasts of
the Purification, Conversion of St. Paul, Annunciation, St.
John Baptist, St. Michael, All Saints, on all feasts of Our
Lady, and of Saints and Virgins, not Martyrs, at weddings,
and on the Anniversary Feast of the dedication of the church.

"_Red_. Vigil of Pentecost to the next Saturday, Holy
Innocents, (if on a Sunday,) and all other feasts.

"_Violet_. From Septuagesima Sunday to Easter Eve, from
Advent to Christmas Eve, Ember week in September, all vigils
that are fasted, Holy Innocents, (unless on Sunday.)

"_Black_. Good Friday and funerals.

"_Green_. All ferial days.

"PLAIN DIRECTIONS FOR A LOW CELEBRATION.

(BY A PRIEST WITH ONE SERVER.)

_Vestments for the Celebrant_--Cassock, amice, alb, and
girdle, with maniple, stole, and chasuble, of the color of
the day.

_Vestments for the Server_--Cassock and surplice.

"The altar candles being lighted, and the cruets of wine and
water being on their stand upon the credence, as well as the
altar breads, basin, and towel, the priest, bearing the sacred
vessels, duly arranged and covered, preceded by the server,
proceeds from the sacristy to the altar.

"Having bowed to the cross, and then spread the corporal and
placed the chalice on the centre of the altar, he steps back to
the foot of the altar, and begins by saying privately: '+ In
the name of the Father, and of the Son, and of the Holy Ghost.
Amen.'

"He then recites Psalm xliii., (which should be learned by
heart.)

"Then, going up to the altar, according to the Rubric, he says
the 'Our Father' and collect at the 'north side' or gospel
corner; after which, turning to the people, and standing in the
middle of the altar, he recites the Ten Commandments, the
server making the appointed responses.

"Then he turns to the gospel corner, as the Rubric directs, and
says the prayer for the Queen, and the collect for the day.

"Then the server moves the book-rest to the epistle corner,
where the priest reads the epistle; and then the server
replaces it, as before, at the gospel corner, where the priest
reads the gospel, at the commencement of which all present
cross themselves on the forehead, mouth, and breast.

"Custom sanctions the responses, _'Glory be to Thee, O
Lord,'_ and _'Praise be to Thee, O Christ,'_ before and
after the Gospel: both of which are said by the server.

"The creed is said by the priest _junctis manibus_ in the
middle of the altar facing the cross. The server, therefore,
should move the book toward the priest. From the words _'and
was incarnate'_ to _'was made man,'_ the celebrant bows
profoundly; and at the words _'life everlasting'_ makes
the sign of the cross on his breast.

"The offertory sentence is read in the same position. The alms
(if any) are presented standing. At the offering of the bread,
the priest should use privately the following prayer from the
Salisbury Missal:

"_'Suscipe, Sancta Trinitas, hanc oblationem quam ego
indignus offero in honore tuo et Beatae Mariae, et omnium
sanctorum tuorum, pro peccatis et offensionibus meis; pro
salute vivorum et requie omnium fidelium defunctorum. In
nomine Patris, et Filii, et Spiritus Sancti. Amen.'_

"And at the offering of the chalice:

"_Offerimus tibi, Domine, calicem salutaris, tuam
deprecantes clementiam, ut in conspectu divina majestatis
tuae, pro nostra et totius mundi salute, cum odore suavitatis
ascendat. Amen._'

"Here the server should bring from the credence-ewer, water,
and towel for the priest to wash his hands. During this
symbolical ceremony, the celebrant will say Psalm xxvi., which
may be learnt by heart.

"At the _'Ye that do truly,'_ which should also be learnt
by heart, and said without the service-book, the priest turns
to the people, still standing in the midst of the altar.