 |
(5) I will make one more remark:—First, these Canons come to us, not from Rome, but from the East, and were in a great measure neglected, or at least superseded in the Church, after Constantine's day, especially in the West, where Rome had sway; these do not embody what are called "Romish corruptions." Next, there is ground for suspecting that the Collection or Edition which we have was made by heretics, probably Arians, though they have not meddled with the main contents of them. Thus, while the neglect of them in later times separates them from Romanism, the assent of the Arians is a second witness, in addition to their recognition by the first centuries, in evidence of their Apostolical origin. Those first centuries observe them; contemporary heretics respect them; only later and corrupt times pass them by. May they not be taken as a fair portrait, as far as they go, of the doctrines and customs of Primitive Christianity?
8.
I do wish out-and-out Protestants would seriously lay to heart where they stand when they would write a history of Christianity. Are there any traces of Luther before Luther? Is there anything to show that what they call the religion of the Bible was ever professed by any persons, Christians, Jews, or heathen? Again, are there any traces in history of a process of change in Christian belief and practice, so serious, or so violent, as to answer to the notion of a great corruption or perversion of the Primitive Religion? Was there ever a time, what was the time, when Christianity was not that which Protestants protest against, as if formal, unspiritual, self-righteous, superstitious, and unevangelic? If that time cannot be pointed out, is not "the Religion of Protestants" a matter, not of past historical fact, but of modern private judgment? Have they anything to say in defence of their idea of the Christianity of the first centuries, except that that view of it is necessary to their being Protestants. "Christians," they seem to say, "must have been in those early times different from what the record of those times shows them to have been, and they must, as time went on, have fallen from that faith and that worship which they had at first, though history is quite silent on the subject, or else Protestantism, which is the apple of our eye, is not true. We are driven to hypothetical facts, or else we cannot reconcile with each other phenomena so discordant as those which are presented by ancient times and our own. We claim to substitute a priori reasoning for historical investigation, by the right of self-defence and the duty of self-preservation."
I have urged this point in various ways, and now I am showing the light which the Canons of the Apostles throw upon it. There is no reasonable doubt that they represent to us, on the whole, and as far as they go, the outward face of Christianity in the first centuries;—now will the Protestant venture to say that he recognizes in it any likeness of his own Religion? First, let him consider what is conveyed in the very idea of Ecclesiastical Canons? This: that Christians could not worship according to their fancy, but must think and pray by rule, by a set of rules issuing from a body of men, the Bishops, over whom the laity had no power whatever. If any men at any time have been priest-ridden, such was the condition of those early Christians. And then again, what becomes of the Protestant's watchword, "the Bible, the whole Bible, and nothing but the Bible," if a set of Canons might lawfully be placed upon their shoulders, as if a second rule of faith, to the utter exclusion of all free-and-easy religion? and what room was there for private judgment, if they had to obey the bidding of certain fallible men? and what is to be done with the great principle, "Unity, not Uniformity," if Canons are to be recognized, which command uniformity as well as unity?
So much at first sight; but when we go on to examine what these Canons actually contain, their incompatibility with the fundamental principles of Protestantism becomes still more patent. I will set down some instances in proof of this. Thus, we gather from the Canons the following facts about Primitive Christianity:—viz., that,
1. There was a hierarchy of ordained ministers, consisting of the three orders of Bishops, Priests, and Deacons.
2. Their names were entered on a formal roll or catalogue.
3. There were inferior orders, such as readers and chanters.
4. Those who had entered into the sacred orders might not afterwards marry.
5. There were local dioceses, each ruled by a Bishop.
6. To him and him only was committed the care of souls in his diocese.
7. Each Bishop confined himself to his own diocese.
8. No secular influence was allowed to interfere with the appointment of Bishops.
9. The Bishops formed one legislative body, and met in Council twice a year, for the consideration of dogmatic questions and points in controversy.
10. One of them had the precedence over the rest, and took the lead; and, as the priests and people in each diocese obeyed their Bishop, so in more general matters the Bishops deferred to their Primus.
11. Easter and Pentecost were great feasts, and certain other days feasts also. There was a Lent Fast; also a Fast on Easter Eve; and on Wednesdays and Fridays.
12. The state of celibacy was recognized.
13. Places of worship were holy.
14. There was in their churches an altar, and an altar service.
15. There was a sacrifice in their worship, of which the materials were bread and wine.
16. There were oblations also of fruits of the earth, in connection with the sacrifice.
17. There were gold and silver vessels in the rite, and these were consecrated.
18. There were sacred lamps, fed with olive oil, and incense during the holy rite.
19. Baptism was administered in the name of Father, Son, and Holy Ghost.
20. Excommunication was inflicted on Christians who disgraced their profession.
21. No one might pray, even in private, with excommunicated persons, except at the cost of being excommunicated himself.
22. No one might pray with heretics, or enter their churches, or acknowledge their baptism, or priesthood.
9.
These rules furnish us with large portions, and the more important, of the outline of the religion of their times; and are not only definitive in themselves, but give us the means of completing those parts of it which are not found in them. Considered, then, as a living body, the primitive Christian community was distinguished by its high sacerdotal, ceremonial, mystical character. Which among modern religious bodies was it like? Was it like the Wesleyans? was it like the Society of Friends? was it like the Scotch Kirk? was it like any Protestant denomination at all? Fancy any model Protestant of this day in a state of things so different from his own! With his religious societies for the Church, with his committees, boards, and platforms instead of Bishops, his Record and Patriot newspapers instead of Councils, his concerts for prayer instead of anathemas on heresy and schism, his spoutings at public meetings for exorcisms, his fourths of October for festivals of the Martyrs, his glorious memories for commemorations of the dead, his niggard vestry allowances for gold and silver vessels, his gas and stoves for wax and oil, his denunciations of self-righteousness for fasting and celibacy, and his exercise of private judgment for submission to authority—would he have a chance of finding himself at home in a Christianity such as this? is it his own Christianity?
* * * * *
I end, then, as I began:—If Protestantism is another name for Christianity, then the Martyrs and Bishops of the early Church, the men who taught the nations, the men who converted the Roman Empire, had themselves to be taught, themselves to be converted. Shall we side with the first age of Christianity, or with the last?
FOOTNOTES:
[372] This account is for the most part taken from Bishops Beveridge and Pearson.
[373] The Egyptian Meletius, from which this schism has its name, must not be confounded with Meletius of Antioch.
[374] The [Greek: ekklesiastikon phronema].
[375] Vid. the parallel case of the Ignatian Epistles in the Author's Essays, vol. i, p. 266.
NOTE ON P. 366.
Lately the relics of St. Ambrose have been discovered in his Church at Milan, as were the relics of St. Gervasius and St. Protasius several years since. On this subject I received a month since a letter from a friend, who passed through Milan, and saw the sacred remains. I will quote a portion of his letter to me:—
"Sept. 17, 1872.
"I am amazed at the favour which was shown me yesterday at the Church of St. Ambrogio. I was accidentally allowed to be present at a private exposition of the relics of St. Ambrose and the Saints Gervasius and Protasius. I have seen complete every bone in St. Ambrose's body. There were present a great many of the clergy, three medici, and Father Secchi, who was there on account of his great knowledge of the Catacombs, to testify to the age, etc., of the remains. It was not quite in chance, for I wanted to go to Milan, solely to venerate St. Ambrose once more, and to thank him for all the blessings I have had as a Catholic and a Priest, since the day that I said Mass over his body. The churches were shut when I arrived; so I got up early next morning and went off to the Ambrosian. I knelt down before the high altar, and thought of all that had happened since you and I were there, twenty-six years ago. As I was kneeling, a cleric came out; so I asked him to let me into the scurolo, which was boarded up all round for repairs. He took me there, but he said: 'St. Ambrose is not here; he is above; do you wish to see him?' He took me round through the corretti into a large room, where, on a large table, surrounded by ecclesiastics and medical men, were three skeletons. The two were of immense size, and very much alike, and bore the marks of a violent death; their age was determined to be about twenty-six years. When I entered the room, Father Secchi was examining the marks of martyrdom on them. Their throats had been cut with great violence, and the neck vertebrae were injured on the inside. The pomum Adami had been broken, or was not there; I forget which. This bone was quite perfect in St. Ambrose; his body was wholly uninjured; the lower jaw (which was broken in one of the two martyrs) was wholly uninjured in him, beautifully formed, and every tooth, but one molar in the lower jaw, quite perfect and white and regular. His face had been long, thin, and oval, with a high arched forehead. His bones were nearly white; those of the other two were very dark. His fingers long and very delicate; his bones were a marked contrast to those of the two martyrs.
"The finding, I was told, was thus:—In the ninth century the Bishop of Milan translated the relics of St. Ambrose, which till then had laid side by side with the martyrs in one great stone coffin of two compartments, St. Gervase being, according to the account, nearest to St. Ambrose. He removed St. Ambrose from this coffin into the great porphyry urn which we both saw in the scurolo; leaving the martyrs where they were. In 1864 the martyrs' coffin was opened, and one compartment was found empty, except a single bone, the right-ankle bone, which lay by itself in that empty compartment. This was sent to the Pope as all that remained of St. Ambrose; in the other compartment were the two skeletons complete. St. Ambrose's urn was not opened till the other day, when it was removed from its place for the alterations. The bones were found perfect all but the ankle bone. They then sent for it to Rome, and the President of the Seminary showed me how it fitted exactly in its place, having been separated from it for nine centuries.
"The Government seems very desirous to make a handsome restoration of the whole chapel, and the new shrine will be completed by May next."
Thus far my friend's letter.
I have not been able in such historical works as are at my command to find notice of Archbishop Angelbert's transferring St. Ambrose's body from the large coffin of the martyrs to the porphyry urn which has been traditionally pointed out as the receptacle of the Saint, and in which he was recently found. That the body, however, recently disinterred actually was once in the coffin of the martyrs is evidenced by its right-ankle bone being found there. Another curious confirmation arises from my friend's remark about the missing tooth, when compared with the following passage from Ughelli, Ital. Sacr. t. iv. col. 82:—
"Archbishop Angelbert was most devout to the Church of St. Ambrose, and erected a golden altar in it, at the cost of 30,000 gold pieces. The occasion of this gift is told us by Galvaneus, among others, in his Catalogue, when he is speaking of Angelbert. His words are these:—'Angelbert was Archbishop for thirty-five years, from A.D. 826, and out of devotion he extracted a tooth from the mouth of St. Ambrose, and placed it in his [episcopal] ring. One day the tooth fell out from the ring; and, on the Archbishop causing a thorough search to be made for it, an old woman appeared to him, saying, "You will find the tooth in the place from which you took it." On hearing this, the Archbishop betook himself to the body of St. Ambrose, and found it in the mouth of the blessed Ambrose. Then, to make it impossible for anything in future [or anything else, de caetero] to be taken from his body, he hid it under ground, and caused to be made the golden altar of St. Ambrose, etc.
Castellionaeus in his Antiquities of Milan (apud Burman. Antiqu. Ital. t. 3, part 1. col. 487) tells us that the Archbishop lost his relic "as he was going in his pontifical vestments to the Church of St. Lawrence on Palm Sunday. He found he had lost it in the way thither, for, on taking off his gloves, he saw it was gone."
It would seem from my friend's letter that either the Archbishop took away the tooth a second time, or the miracle of its restoration did not take place.
It should be added that the place in which Angelbert hid the sacred relics was so well known, that in the twelfth century Cardinal Bernard, Bishop of Parma, was allowed to see and venerate them,—Vid. Puricelli's Ambros. Basil. Descriptio. c. 58 and c. 352, ap. Burman. Thesaur. Antiqu. Ital. t. 4, part 1.
That St. Ambrose was buried in his own church, called even from the time of his death the "Ambrosian," and the church where he had placed the bones of the two martyrs, Gervasius and Protasius, by the side of whom he proposed to have his own body placed, is plain from his own words and those of Paulinus his Secretary.
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For the controversy on the subject vid. Castellion. ubi supra.
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CONTENTS.—A Jesuit Reformer and Poet—Revelations of the After-World—Savonarola—M. Emery, Superior of St. Sulpice, 1789-1811—Auricular Confession—The Pope and the Anglican Archbishops—Ritualism, Roman Catholicism, and Converts—On Certain Ecclesiastical Miracles—The Ethics of War—The Passions of the Past—Some Memories of a Jail Chaplain—Purcell's Life of Cardinal Manning.
APPENDIX.—Some Notes on Ryder's Controversy with Ward.
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The Beginnings of the Church.
A Series of Histories of the First Century.
By the Abbe CONSTANT FOUARD, Honorary Cathedral Canon, Professor of the Faculty of Theology at Rouen, etc., etc.
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THE HOLY FATHER has expressed through the Very Rev. Fr. Thomas Esser, O.P., Secretary of the Congregation of the Index, his great pleasure and satisfaction that the series has been undertaken, and wishes it every success. He bestows "most affectionately" His Apostolic Blessing upon the Editors, Writers, and Readers of the whole series.
F. OSMUND, O.F.M., Provincial, F. BEDE JARRETT, O.P., C. M. ANTONY,
Editors.
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DOMINICAN.
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ST. VINCENT FERRER, O.P. By Fr. STANISLAUS HOGAN, O.P. With 4 Illustrations.
ST. PIUS V. Pope of the Holy Rosary. By C.M. ANTONY. With Preface by the Very Rev. Monsignor BENSON. With 4 Illustrations.
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FRANCISCAN.
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ST. JOHN CAPISTRAN. By Fr. VINCENT FITZGERALD, O.F.M. With 4 Illustrations.
And it is hoped that the following will be published:—
ST. ANTONINUS OF FLORENCE. By Fr. BEDE JARRETT, O.P.
ST. RAYMOND OF PENNAFORT. By Fr. THOS. SCHWERTNER, O.P.
ST. LOUIS BERTRAND. By the Rev. Mother MARY REGINALD, O.S.D.
ST. BERNARDINE OF SIENA. By Miss M. WARD.
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ST. PETER OF ALCANTARA. By EGBERT CARROL, O.F.M.
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History.
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1. SERMONS.
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INDEX.
Page
Adventures of King James II. of England 11
Antony (C. M.) St. Antony of Padua 9 —— —— St. Pius V. 9
Arundell (Lord) Papers 8
Assisi (St. Francis of) A Biography, by J. Joergensen 8
Balfour (Mrs. Reginald) The Life and Legend of the Lady Saint Clare 7
Barnes (A. S.) The Origin of the Gospels 3
Barrett (E. Boyd) Motive Force and Motivation-Tracks 5
Barry (W.) The Tradition of Scripture 3
Batiffol (P.) Credibility of the Gospel 5 —— —— History of the Roman Breviary 5 —— —— Primitive Catholicism 5
Benson (R. H.) Christ in the Church 4 —— —— Cost of a Crown 14 —— —— Friendship of Christ 4 —— —— Mystery Play 14 —— —— The Maid of Orleans 14 —— —— Non-Catholic Denominations 3 —— —— The Child's Rule of Life 4
Boedder (B.) Natural Theology 2
Bosch (Mrs. H.) Bible Stories told to "Toddles" 12 —— —— When "Toddles" was Seven 12
Bougaud (Mgr.) History of St. Vincent de Paul 7
Brown (H.) Handbook of Greek Composition 13 —— —— Homeric Study 13 —— —— Latin Composition 13 —— (S. J.) A Reader's Guide to Irish Fiction 15
Burton (E. H.) Life and Times of Bishop Challoner 10 —— —— and Myers (E.) The New Psalter and Breviary Reform 3
Carrol (F.) St. Peter of Alcantara 9
Catholic Church from Within 4
Challoner, Life and Times of Bishop 10
Chapman (J.) Bishop Gore and Catholic Claims 4 —— —— The Study of the Fathers 3
Chisel, Pen, and Poignard 11
Christ, A Life of, for Children 12
Clarke (R. F.) Logic 2
Class-Teaching (The) of English Composition 13
Coffey (P.) The Science of Logic 5
Conway (P.) St. Thomas Aquinas 9
Corcoran (T.) Studies in the History of Classical Teaching 13
Costelloe (L.) St. Bonaventure 9
Cronin (M.) The Science of Ethics. Vol. I. 6
Curious Case of Lady Purbeck 11
Delehaye (H.) The Legends of the Saints 3
Delecta Biblica 13
De Montalembert (Count) Life of St. Elizabeth of Hungary 7
Devas (C. S.) Political Economy 2 —— —— The Key to the World's Progress 6
De Vere (Aubrey), Memoir of, by Wilfrid Ward 7
Dewe (J. A.) Psychology of Politics and History 10
De Wulf (M.) History of Medieval Philosophy 5 —— —— Scholasticism, Old and New 5
Digby, Life of Sir Kenelm 11
Dobree (L. E.) Stories on the Rosary 14
Drane (A. T.) History of St. Catherine of Siena 7 —— —— Memoir (Mother Francis Raphael) 7
Dwight (T.) Thoughts of a Catholic Anatomist 6
Emery (S. L.) The Inner Life of the Soul 4
Falklands 11
First Duke and Duchess of Newcastle-on-Tyne 11
Fitz-Gerald (V.) St. John Capistran 9
Fitzgerald (K.) Parlez-vous Francais 13
Fortescue (A.) The Mass 3
Fouard (Abbe) St. John and the Close of the Apostolic Age 8 —— —— St. Paul and his Missions 8 —— —— St. Peter 8 —— —— The Christ the Son of God 8 —— —— —— Last Years of St. Paul 8
Fountain of Life (The) 13
Francis (M. E.) Christian Thal 16 —— —— Dorset Dear 16 —— —— Fiander's Widow 16 —— —— Lychgate Hall 16 —— —— The Manor Farm 16 —— —— Yeoman Fleetwood 16
Friar Saint Series 9
Gerard (J.) The Old Riddle and the Newest Answer 6
Gerrard (T. J.) Cords of Adam 5
Grammar Lessons, by the Principal of St. Mary's Hall, Liverpool 13
Hedley (J. C.) The Holy Eucharist 3
Hogan (S.) St. Vincent Ferrer 9
Hughes (T.) History of the Society of Jesus in North America 11
Hunter (S. J.) Outlines of Dogmatic Theology 5
Index to The Month 6
Irons (G.) A Torn Scrap Book 14
Jarrett (B.) St. Antoninus of Florence 9
Joppen (C.) Historical Atlas of India 13
Joergensen (J.) St. Francis of Assisi 8
Joyce (G. H.) Principles of Logic 13 —— (P. W.) Ancient Irish Music 14 —— —— Child's History of Ireland 12 —— —— English as we Speak it in Ireland 12 —— —— Grammar of the Irish Language 12 —— —— Handbook of School Management 12 —— —— History of Ireland for Australian Catholic Schools 12 —— —— Irish Peasant Songs 14 —— —— Old Celtic Romances 14 —— —— Old Irish Folk Music 14 —— —— Origin and History of Irish Names of Places 10 —— —— Outlines of the History of Ireland 12 —— —— Reading Book in Irish History 12 —— —— Short History of Ireland 10 —— —— Social History of Ireland 10 —— —— Story of Irish Civilisation 10 —— —— Wonders of Ireland 10
—— (R. D.) Ballads of Irish Chivalry 14
Kane (R.) The Plain Gold Ring 5 —— —— The Sermon of the Sea 5
Keating (T. P.) Science of Education 13
Leith (W. F.) Memoirs of the Scottish Catholics 10
Lives of the Friar Saints 9
Lumsden (C.) The Dawn of Modern England 10
Maxwell-Scott (Hon. Mrs.) Life of the Marquise de la Rochejaquelein 7
McNabb (V.) Infallibility 4
Maher (M.) Psychology 2
Marshal Turenne 11
Maturin (B. W.) Laws of the Spiritual Life 4 —— —— Self-Knowledge and Self-Discipline 4 —— —— The Price of Unity 4
Miles (G. H.) Christine and other Poems 15 —— —— Review of Hamlet 15 —— —— Said the Rose 15
Montalembert (Count de) St. Elizabeth of Hungary 7
Month, The 6
Moyes (J.) Aspects of Anglicanism 4
Mulhall (M. M.) Beginnings, or Glimpses of Vanished Civilizations 10 —— —— Explorers in the New World before and after Columbus 7
Murphy (A.) St. Leonard of Port-Maurice 9
Myers (E.) The Breviary 3
Newman (Cardinal) Addresses to, 1879-81 21 —— —— Apologia pro Vita sua 20 —— —— Arians of the Fourth Century 19 —— —— Callista, an Historical Tale 20 —— —— Church of the Fathers 19 —— —— Critical and Historical Essays 19 —— —— Development of Christian Doctrine 18 —— —— Difficulties of Anglicans 20 —— —— Discourses to Mixed Congregations 18 —— —— Discussions and Arguments 19 —— —— Dream of Gerontius 20 —— —— Maurice Francis Egan, D.D., LL.D., With Notes by 20 —— —— —— —— Facsimile Edition 20 —— —— —— —— Presentation Edition 20 —— —— Essays on Miracles 19 —— —— Grammar of Assent 18 —— —— Historical Sketches 19 —— —— Idea of a University 18 —— —— Justification 18 —— —— Letters and Correspondence 21 —— —— Life, by Wilfrid Ward 7, 21 —— —— Loss and Gain 20 —— —— Meditations and Devotions 21 —— —— Memorial Sermons 21 —— —— Oxford University Sermons 17 —— —— Parochial Sermons 17 —— —— Present Position of Catholics 20 —— —— Select Treatises of St. Athanasius 19 —— —— Selections from Sermons 17 —— —— Sermons on Subjects of the Day 17 —— —— Sermons Preached on Various Occasions 18 —— —— Theological Tracts 19 —— —— University Teaching 18 —— —— Verses on Various Occasions 20 —— —— Via Media 20
O'Malley (A.) and Walsh (J. J.) Pastoral Medicine 6
Pryings among Private Papers 11
Quick and Dead 13
Reginald (M.) St. Louis Bertrand 9
Rickaby (John) First Principles of Knowledge 2 —— —— General Metaphysics 2 —— (Joseph) Moral Philosophy 2 —— —— and McIntyre (Canon) Newman Memorial Sermons 21
Rochester and other Literary Rakes 11
Roche (W.) The House and Table of God 4
Rockliff (E.) An Experiment in History Teaching 13
Rose (V.) Studies on the Gospels 5
Russell (M.) Among the Blessed 6 —— —— At Home with God 6 —— —— The Three Sisters of Lord Russell of Killowen 8
Ruville (A. Von) Back to Holy Church 4 —— —— Humility the True Talisman 4
Ryder (I.) Essays 8
Scannell (T. B.) The Priest's Studies 3
Schwertner (T.) St. Raymond of Pennafort 9
Serbati (A.) Theodicy 5
Sheehan (P. A.) Blindness of Dr. Gray 16 —— —— Early Essays and Lectures 16 —— —— Glenanaar 16 —— —— Lisheen 16 —— —— 'Lost Angel of a Ruined Paradise' 16 —— —— Luke Delmege 16 —— —— Parerga 16 —— —— The Queen's Fillet 16 —— —— The Intellectuals 16
Smith (S. F.) The Instruction of Converts 3
STONYHURST PHILOSOPHICAL SERIES 2
Stuart (J. E.) The Education of Catholic Girls 13
Thurston (H.) Lent and Holy Week 4 —— —— The Christian Calendar 3
Vacandard (E.) The Inquisition 10
Walker (L. J.) Theories of Knowledge 2
Ward (B.) Dawn of the Catholic Revival in England 10 —— —— Eve of Catholic Emancipation 10 —— (M.) St. Bernardine of Siena 9 —— (Wilfrid) Aubrey de Vere, a Memoir 7 —— —— Life of Cardinal Newman 7, 21 —— —— Ten Personal Studies 8 —— —— The Life of Cardinal Wiseman 7 —— (Mrs. Wilfrid) Great Possessions 15 —— —— One Poor Scruple 15 —— —— Out of Due Time 15 —— —— The Job Secretary 15 —— —— The Light Behind 15
WESTMINSTER LIBRARY (THE) 3
Wiseman (Cardinal) Life, by Wilfrid Ward 7
Wyatt-Davies (E.) History of England for Catholic Schools 12 —— —— Outlines of British History 12
THE END |
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