Paradoxes of Catholicism by Robert Hugh Benson (book reader for pc .TXT) 📕

Church is divine, but instead she is busied, with incredible labours, in examining what follows from that fact, in sorting the new treasures that are opened to her with the dawn of Revelation upon her eyes, in arranging, deducting, and understanding the details and structure of the astonishing Vision of Truth. And more, she is as inviolate as ever. For never can there be presented to her one article of Faith that gives the lie to her own nature, since Revelation and Reason cannot contradict one the other. She has learned, indeed, that the mysteries of God often transcend her powers, that she cannot fathom the infinite with the finite; yet never for one moment is she bidden to evacuate her own position or believe that which she perceives to be untrue. She has learned her limitations, and with that has come to understand her inviolable rights.

See, then, how the features of Christ look out through the lineaments of His Church. She alone dares to claim an act of Divine Faith in herself, since it is He Who speaks in her Voice. She alone, since she is Divine, bids the wisest men become as little children at her feet and endows little children with the wisdom of the ancients. Yet, on the other hand, in her magnificent Humanity, she has produced through the exercise of illuminated human Reason such a wealth of theology as the world has never seen. Is it any wonder that the world thinks both her Faith and Reason alike too extreme? For her Faith rises from her Divinity and her Reason from her Humanity; and such an outpouring of Divinity and such an emphatic Humanity, such a superb confidence in God's revelation and such untiring labours upon the contents of that Revelation, are altogether beyond the imagination of a world that in reality, fears both Faith and Reason alike.

At her feet, and hers only, then, do the wisest and the simple kneel together--St. Thomas and the child, St. Augustine and the "charcoal burner"; as diverse, in their humanity, as men can be; as united in the light of Divinity as only those can be who have found it.

So, then, she goes forward to victory. "First use your reason," she cries to the world, "to see whether I be not Divine! Then, impelled by Reason and aided by Grace, rise to Faith. Then once more call up your Reason, to verify and understand those mysteries which you accept as true. And so, little by little, vistas of truth will open about you and doctrines glow with an undreamed-of light. So Faith will be interpreted by Reason and Reason hold up the hands of Faith, until you come indeed to the unveiled vision of the Truth whose feet already you grasp in love and adoration; until you see, face to face in Heaven, Him Who is at once the Giver of Reason and the Author of Faith."


VII


AUTHORITY AND LIBERTY

The truth shall make you free.--JOHN VIII. 32.

Bringing into captivity every understanding to the obedience of Christ.--II COR. X. 5.

We have already considered in outline the relations between Faith and Reason; how each, in its own province, is supreme and how each, in its turn, supports and ratifies the other. We pass on to a development of that theme, springing almost immediately out of it, namely, the relations between Authority and Liberty. And we will begin that consideration, as before, as it is illustrated by the accusations of the world against the Church. Briefly they are stated as follows.

I. Freedom, we are told, is the note of Christianity as laid down in the Gospels, in both discipline and doctrine. Jesus Christ came into the world largely for this very purpose, to substitute the New Law for the Old and thereby to free men from the complicated theology and the minutia of religious routine which characterized men's attempts to reduce that Old Law to practice. The Old Law may or may not have been perfectly adapted, when first it was given, to the needs of God's people in the early stages of Jewish civilization; but at any rate it is certain, from a hundred texts in the Gospel, that Jesus Christ in His day found it an intolerable slavery laid upon the religious life of the people. Theology had degenerated into an incredible hair-splitting system of dogma, and discipline had degenerated into a multitude of irritating observances.

Jesus Christ, then, in the place of all this, preached a Creed that was essentially simple, and simultaneously substituted for the elaborate ceremonialism of the Pharisees the spirit of liberty. The dogma that He preached was little more than that God is the Father of all and that all men therefore are brothers; "discipline" in the ordinary sense of the word is practically absent from the Gospel, and as for ceremonial there is none, except such as is necessary for the performance of the two extremely simple rites that He instituted, Baptism and the Lord's Supper.

Now this supposed spirit of liberty, we are informed, is to-day to be found only in Protestantism. In that system, if it can strictly be called one, and in that system only, may a man exercise that freedom which was secured to him by Jesus Christ. First, in doctrine, he may choose, weigh, and examine for himself, within the wide limits which alone Christ laid down, those doctrines or hopes which commend themselves to his intellect; and next, in matters of discipline, again, he may choose for himself those ways of life and action that he may find helpful to his spiritual development. He may worship, for example, in any church that he prefers, attend those services and those only which commend themselves to his taste; he may eat or not eat this or that food, as he likes, and order his day, generally, as it pleases him. And all this, we are informed, is of the very spirit of New Testament Christianity. The Truth has made him free, as Christ Himself promised.

The Catholic Church, on the other hand, is essentially a Church of slavery. First, in discipline, an enormous weight of observances and duties is laid upon her children, comparable only to the Pharisaic system. The Catholic must worship in this church and not in that, in this manner and not in the other. He must observe places and days and times, and that not only in religious matters but in secular. He must eat this food on this day and that on the other; he must frequent the sacraments at specified periods; he must perform certain actions and refrain from others, and that in matters in themselves indifferent.

In dogma, too, no less is the burden that he must bear. Not only are the simple words of Christ developed into a vast theological system by the Church's officials, but the whole of this system is laid, as of faith, down to its minutest details, on the shoulders of the unhappy believer. He may not choose between this or that theory of the mode of Christ's Presence in the Eucharist; he must accept precisely that, and no other, which his Church has elaborated.

In fact, in doctrine and in discipline alike, the Church has gone back to precisely that old reign of tyranny which Christ abolished. The Catholic, unlike the Protestant who has retained the spirit of liberty, finds himself in the same case as that under which Israel itself once groaned. He is a slave and not a child; he binds his own limbs, as the old phrase says, by his act of faith and puts the other end of the chain into the hands of the priest. Such, in outline, is the charge against us.

* * * * *


Now much of it is so false that it needs no refutation. It is, for example, entirely false that New Testament theology is simple. It is far more true to say that, compared with the systematized theology of the Church, it is bewilderingly complex and puzzling, and how complex and puzzling it is, is indicated by the hundreds of creeds which Protestants have made out of it, each creed claiming, respectively, to be its one and only proper interpretation. Men have only come to think it "simple" in modern days by desperately eliminating from it every element on which all Protestants are not agreed. The residuum is indeed "simple." Only it is not the New Testament theology! Dogmas such as that of the Blessed Trinity, of the Procession of the Holy Ghost, of the nature of grace and of sin--these, whether as held by orthodox or unorthodox, are at any rate not simple, and it is merely untrue to say that Christ made no statements on these points, however they may be understood. Further, it is merely untrue to say that Protestant theology is "simple"; it is every whit as elaborate as Catholic theology and considerably more complex in those points in which Protestant divines are not agreed. The controversies on Justification in which such men as Calvin and Luther, with their disciples, continually engaged are fully as complicated as any disputations on Grace between Jesuits and Dominicans.

Yet the general contention is plain enough--that on the whole the Catholic is bound to believe a certain set of dogmas, while the Protestant is free to accept or reject them. Therefore, it is argued, the Protestant is "free" and the Catholic is not. And this brings us straight to the consideration of the relations between Authority and Liberty.

II. What, then, is Religious Liberty? It is necessary to begin by forming some idea as to what it is that is meant by the word in other than religious matters.

Very briefly it may be said that an individual enjoys social liberty when he is able to obey and to use the laws and powers of his true nature, and that a community enjoys it when all its members are able to do so without interfering unduly one with the other. The more complete is this ability, the more perfect is Liberty.

A remarkable paradox at once presents itself--that Liberty can only be secured by Laws. Where there are no laws, or too few, to secure it, slavery immediately appears, no less surely than when there are too many; for the stronger individuals are, by the absence of law, enabled to tyrannize over the weaker. Even the vast and complex legislation of our own days is designed to increase and not to fetter liberty, and its greater complexity is necessitated by the greater complexity and the more numerous interrelationships of modern society. Laws, of course, may be unwise or excessively minute or deliberately enslaving; yet this does not affect the point that for all that Laws are necessary to the preservation of Liberty. Merchants, women and children, and citizens generally, can only enjoy rightful liberty if they are protected by laws. Only that man is free, then, who is most carefully guarded.

In the same manner Scientific Liberty does not consist in the absence of knowledge, or of scientific dogmas, but in their presence. We are surrounded by innumerable facts of nature, and that man is free who is fully aware of those which affect his own life. It is true, for example, that two and two make four, and that heavy bodies tend to fall towards the centre of the earth; and it can only be a very superficial thinker who considers that to be ignorant of these facts is to be free from the enslaving dogmas of them.