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

still had their rights which no Christian may refuse to recognize. But such was the torrent of Divine generosity which Christ exhibited, so overwhelming was the Vision which He revealed of the supernatural charity of God towards men, that a set of ideals sprang into life such as the world had never dreamed of; more, Charity came with such power that her commands actually overruled in many instances the feeble claims of Justice, so that she bade men henceforward to forgive, for example, not merely according to Justice, but according to her own Divine nature, to forgive unto seventy times seven, to give good measure, heaped up and running over, and not the bare minimum which men had merely earned.

It was from this advent of Charity, then, that all these essentially Christian virtues of generosity and meekness and self-sacrifice sprang which Nietsche condemned as hostile to material progress.

For, from henceforth, if a man take thy coat, let him take thy cloak also; if he will compel thee to go with him one mile, go two; if he strike thee on one cheek, turn to him the other also. The Law of Natural justice is transcended and the Law of Charity and Sacrifice reigns instead. Resist not evil; do not insist always, that is to say, on your natural rights; give men more than their due, and be yourself content with less. Learn of Me, for I am meek and lowly of heart, and find rest to your souls. Forgive one another your trespasses with the same generous charity with which God has forgiven and will forgive you yours. Judge not and you shall not be judged. Do not, in personal matters, insist upon bare justice for yourself, but act on that scale and by those principles by which God Himself has dealt with you.

Meekness, then, is undoubtedly a Christian virtue. Sometimes it is obligatory, sometimes it is but a Counsel of Perfection; it stands, in any case, high among those ideals which it has been the glory of Christianity to create.

(ii) But there are other elements in life besides the human and the natural, beyond those personal rights and claims which a Christian may, if he is aiming at perfection, set aside out of charity. The Church is Divine as well as Human.

For the Church has entrusted to her, besides the rights of men, which may be sacrificed by their possessors, the rights and claims of God, which none but He can set aside. He has given into her keeping, for example, a Revelation of truths and principles which, springing out of His own Nature or of His Will, are as immutable and eternal as Himself. And it is precisely in defence of these truths and principles that the Church exhibits that which the world calls intransigeance and Jesus Christ violence.

Here, for example, is the right of a baptized Catholic child to be educated in his religion, or rather, the right of God Himself to teach that child in the manner He has ordained. Here is the revealed truth that marriage is indissoluble; here that Jesus Christ is the Son of God. Now these are not human rights or opinions at all--rights and opinions which men, urged by charity or humility, can set aside or waive in the face of opposition. They rest on an entirely different basis; they are, so to speak, the inalienable possessions of God; and it would neither be charity nor humility, but sheer treachery, for the Church to exhibit meekness or pliancy in matters such as these, given to her as they are, not to dispose of, but to guard intact. On the contrary here, exactly, comes the command, He that hath not, let him sell his cloak and buy a sword,, for here comes the line between the Divine and the Human; let all personal possessions go, all merely natural rights and claims be yielded, and let a sword take their place. For here is a matter that must be resisted, even unto blood.

The Catholic Church then is, and always will be, violent and intransigeant when the rights of God are in question. She will be absolutely ruthless, for example, towards heresy, for heresy affects not personal matters on which Charity may yield, but a Divine right on which there must be no yielding. Yet, simultaneously, she will be infinitely kind towards the heretic, since a thousand human motives and circumstances may come in and modify his responsibility. At a word of repentance she will readmit his person into her treasury of souls, but not his heresy into her treasury of wisdom; she will strike his name eagerly and freely from her black list of the rebellious, but not his book from the pages of her Index. She exhibits meekness towards him and violence towards his error; since he is human, but her Truth is Divine.

It is, then, from a modern confusion of thought with regard to the realms of the Divine and the Human that the amazing inability arises, on the world's part, to understand the respective principles on which the Catholic Church acts in these two and utterly separate departments. The world considers it reasonable for a country to defend its material possessions by the sword, but intolerant and unreasonable for the Church to condemn, resisting even unto blood, principles which she considers erroneous or false. The Church, on the other hand, urges her children again and again to yield rather than to fight when merely material possessions are at stake, since Charity permits and sometimes even commands men to be content with less than their own rights, and yet again, when a Divine truth or right is at stake, here she will resist unfaltering and undismayed, since she cannot be "charitable" with what is not her own; here she will sell her cloak and buy that sword which, when the dispute was on merely temporal matters, she thrust back again into its sheath.

To-day[1] as Christ rides into Jerusalem we see, as in a mirror, this Paradox made plain. Thy King cometh to thee, meek. Was there ever so mean a Procession as this? Was there ever such meekness and charity? He Who, as His personal right, is attended in heaven by a multitude on white horses, now, in virtue of His Humanity, is content with a few fishermen and a crowd of children. He to Whom, in His personal right, the harpers and the angels make eternal music is content, since He has been made Man for our sakes, with the discordant shoutings of this crowd. He Who rode on the Seraphim and came flying on the wings of the wind sits on the colt of an ass. He comes, meek indeed, from the golden streets of the Heavenly Jerusalem to the foul roads of the Earthly, laying aside His personal rights since He is that very Fire of Charity by which Christians relinquish theirs.

[Footnote 1: This sermon was preached on Palm-Sunday.]

But, for all that, it is riding that thy King cometh to thee.... He will not relinquish His inalienable claim and He will have nothing essential left out. He has His royal escort, even though a ragged one; He will have His spearmen, even though their spears be only of palm; He will have His heralds to proclaim Him, however much the devout Pharisees may be offended by their proclamation; He will ride into His own Royal City, even though that City casts Him out, and He will have His Coronation, even though it be with thorns. So, too, the Catholic Church advances through the ages.

In merely human rights and personal matters again and again she will yield up all that she has, making, it may be, but one protest for Justice' sake and then no more. And she will urge her children to do the same. If the world will let her have no jewels, then she will put glass beads in her monstrance, and for marble she will use plaster, and tinsel for gold.

But she will have her Procession and insist upon her Royalty. It may seem as poor and as mean and as tawdry as the entrance of Christ Himself through the royal gate; for she will yield up all that the world demands of her, so long as her Divine Right itself remains intact. She will issue her orders, though few be found to obey them; she will cast out from her the rebellious who question her authority, and cleanse her Temple Courts even though with a scourge at which men mock. She will give up all that is merely human, if the world will have it so, and will resist not evil if it merely concerns herself. But there is one thing which she will not renounce, one thing she will claim, even with violence and "intransigeance," and that is the Royalty with which God Himself has crowned her.


X


THE SEVEN WORDS

THE "THREE HOURS"

INTRODUCTION

The value, to the worshippers, of the Devotion of the Three Hours' Agony is in proportion to the degree in which they understand that they are watching not so much the tragedy of nineteen hundred years ago as the tragedy of their own lives and times. Merely to dwell on the Death of Christ on Calvary would scarcely avail them more than to study the details of the assassination of Caesar at the foot of Pompey's statue. Such considerations might indeed be interesting, exciting, and even a little instructive or inspiring; but they could not be better than this, and they might be no better than morbid and harmful.

The Death of Christ, however, is unique because it is, so to say, universal. It is more than the crowning horror of all murderous histories; it is more even than the type of all the outrages that men have ever committed against God. For it is just the very enactment, upon the historical stage of the world, of those repeated interior tragedies that take place in every soul that rejects or insults Him; since the God whom we crucify within is the same God that was once crucified without. There is not an exterior detail in the Gospel which may not be interiorly repeated in the spiritual life of a sinner; the process recorded by the Evangelists must be more or less identical with the process of all apostasy from God.

For, first, there is the Betrayal of Conscience, as a beginning of the tragedy; its betrayal by those elements of our nature that are intended as its friends and protectors--by Emotion or Forethought, for example. Then Conscience is led away, bound, to be judged; for there can be no mortal sin without deliberation, and no man ever yet fell into it without conducting first a sort of hasty mock-trial or two in which a sham Prudence or a false idea of Liberty solemnly decide that Conscience is in the wrong. Yet even then Conscience persists, and so He is made to appear absurd and ridiculous, and set beside the Barabbas of a coarse and sturdy lower nature that makes no high pretensions and boasts of it. And so the drama proceeds and Conscience is crucified: Conscience begins to be silent, breaking the deepening gloom now and again with protests that grow weaker every time, and at last Conscience dies indeed. And thenceforward there can be no hope, save in the miracle of Resurrection.

This Cross of Calvary, then, is not a mere type or picture; it is a fact identical with that so dreadfully familiar to us in spiritual life. For Christ is not one Person, and Conscience something else, but it is actually Christ who speaks in Conscience and Christ, therefore, Who is crucified in mortal sin.

Let us,