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Les diagrammes suivants illustrent la mdthode. 1 2 3 1 2 3 4 5 6 MICROCOPY RESOLUTION TEST CKART (ANSI and ISO TE3T CHART No. 2) 1.0 I.I 2.5 M lllll 2.2 II 2.8 13.5 I 4.0 2.0 .8 1.25 1.4 1.6 ^ APPLIED IMAGE he =?' 1653 East Ma.n Street r^^ Roches'er, New York 14609 USA '.i^^ (716) 482 - 0300 - Phone = (716) 288 - 5989 - Fax ccsv 5 Cents DIVINE FAITH BY CARDINAL MANNING .v^^'S^- CCS\/ THE CATHOLIC TRUTH SOCIETY OF CANADA Incorporated f;r ii -A <'> yina, Antigonish, Toronto it, Winnipeg, Head Office: 67 Bond Street, Toronto Montreal ] DIVINE FAITH BY CARDINAL MANNING c,/F/»:r' .f Faith." I answer by asking? you, "How is it impossible for an un- conscious infant to have the gift of Faith," there lies the intellect, which, if cultivated, may become the highest mathematical genius, the deepest philosophical speculator. The power of that intellectual development lies in the reason of the child, even in its unconscious state in its mother's arms; so there is a supernatural light given that natural reason: and that super- natural light is the infused gift of Faith, to be devel- oped all through the life of the child, trained faithfully by parents and pastors under the guidance of the Church. This power of belief — the Faith which believes in things not visible, giving the substance and reality, and a contklence founded on that reality of things not seen, and the hope which is a trustful desire of things that are yet to come, namely, the things that are eternui — that is perpetually growing in the intellect and the heart and the will of the child, just as the musical ear, which all possess in some degree, may be trained and cultivated to perfection, but without that cultivation will lie dormant; and also as the eye, which has in it an exquisite skill of design and of drawing, may either be developed to the perfection of the artist, or may lie dormant, if it be not cultivated. In like manner there is in every regenerate cliild this gift of Faith, which, for its development and perfection depends upon the fidelity of parents and pastors under ihe guidance of the Church. To every child, therefore, "Jh'aith com- eth by hearing." There is not one of you that learnt your Faith in our Divine Saviour, in the ever blessed Trinity — in a word, in your Christianity, from a book ui uy any «Lliwii V71 ^\ uui u\Tli. i uu v-vcifc tau^iiu uy a living voice, and Faith came to you by hearing, before as yet you knew your letters or had learnt your prayers. You learnt the doctrines of your catechism before as yet it was possible for you to read a verse of the Holy Scriptures, or, if able to read, to reason upon it. Such, then, is the nature and origin of Faith. It comes from God. Now, secondly, "What does Faith believe?" In one word—the Word of God, and nothing else. All of you would say that Faith is belief in the Word of God ; but that is not enough. Nothing but the Word of God is the matter of Divine Faith. All human beliefs are merely human in their nature and in their authority. All pious books written by human intellects are out- side the Word of God. Everything, however Christian and pious it may be, which is not the Word of God, is outside the matter of Divine Faith; and whatsoever there is of revelation contained in such beliefs or books is there, because it has been borrowed and inserted from the Word of God : and you believe it, not because it is there, but because it is the Word of God. And, there- fore, the second question is already answered. "Our Faith believes the Word of God;" that is, the whole revelation of God, as revealed by Himself in the light of nature, in the face of the whole world, in the things that are made by which His existence is proved, in our own soul, in the lights of our intellect, in the dictates of our conscience, and in the affections of our heart, in all these God has revealed Himself. This, I may say, is the natural Word of God. But there is the super- natural Word of God -that which came by the Holy Ghost speaking by seers and prophets from the begin- ning, that which came, above all, by the manifestation of His Son Incarnate. Every word that proceeded out of the mouth of our Divine Redeemer; all that was revealed by the illumination of the day of Pentecost, by the coming of the Holy Ghost, who came to fill up, to interpret, and to perfect all that our Divine Lord had taught before, and to add those things of w^hich he spoke when he said "I have many things to say to you, but you cannot hear them now." This is the supernatural Word of God, and that Word of God was preached throughout the world, and the nations of the world believed it, and F'aith came not from a book, but by hearing; by the expansion of the day of Pentecost in all the world ; by the living voice of the apostles, and evangelists, and messengers who v;ere sent out to preach the gospel to every creature. It was the living voice that filled the world with the knowledge of the Word of God: and that living voice continues to this day, unfaltering and perpetual. As it was in the be- ginning so it is now. The chief and living scriptui-e is the whole Catholic Church, the mystical body of Christ of which the Divine Head is at the right hand of His Father, and the Light, and the Life, and the Guide of that mystical body upon earth is God the Holy Gho^t. But when on the day of Pentecost He descended, He made that Church to be His sanctuary, His perpetual dwelling-place, and the organ of his perpetual and in- fallible voice. And upon that testimony we know that the written Word of God is Hc^ly Scripture, or that the Holy Scripture is the Word of God. The greater scripture is the unw^ en Word of God, the living scripture which is written upon the woi Id-wide and lineal intelligence of the Church. From the testimony of that greater scripture w I'eceive the lesser scrip- ture, which is the letter of the Word that has been written. We believe that God has revealed His Truth and Will by an unwritten and written testimony— that is, by the whole Divine tradition of the Church. This is the answer to our second question. Now for the third point — "Why do we believe this revelation?" "Faith cometh by hearing, and hearing by the Word of Christ." It says by the Word. It does not say by the Book. And they who draw their Chris- tianity out of the written Scripture only have proved for centurie.s the insutiiciency of that rule of Faith, by the multitudinous contradictions and diversity of the interpretations they ever-mcreasmg put upon the Divine Word. We need, therefore, an interpreter and an authority higher than all human teachers, for with- out a teacher who is divine how can we have divine Faith? And, therefore, the wisest human critic cannot give me divine certainty of the meaning of Holy Scrip- ture, The most learned scientific historian cannot fix for me the meaning of the written Word of God. No one, however pious or devout, no minister of religion, no priest of the Catholic Church, apart from the Divine authority of the Church itself, can venture to interpret that written Word by his own light or his own discern- ment ; therefore, all teachers and interpreters, all those who would fix the sense of the Bible by their explana- tions, expositions, interpretations, however piouslv they may be intended, unless they first learn of the onlv Divine teacher, whose witness can neither change nor mislead us, are only human. In them we cannot repose our confidence. We cannot know that what thev teach is with Divine certainty the Word of God. And if any man, if any human teacher comes between your soul and the light of the Holy Scripture, he obstructs the light, as any obstacle between the light of the noon-dav sun and your eye hides its flood of light from you. We may apply this not only to individuals, however learned, however pious, however well-intentioned they may be, but also to bodies of men. If a whole province of the Catholic Church separate from its unity, or two provinces that once were in the unity of the Catholic Church but now are separated from it, should— what has never yet come to pass — unanimously decide some doctrine in one sense, neither so can we make an act of Divine Faith. No such human authority can give us a Divine certaintv that we have the true meaning of the written Word of God. If a whole nation, a national religion in which all national teachers by whatsoever name they may be called, shall *:,iv;v t-Ofjt-iiici iH oj luni i;i L.Ani vucaLiuii, cinu snaii issue doctrinal decrees, neither would that give a certaintv upon which we can found an act of Divine Faith. "Faith 8 1 1) f Cometh by hearing, and hearing by the Word of Christ." But the Word of Christ must come from Christ Him- self, and not from any person or persons, not from any province or nation, interposed between Christ and our souls. There remains, then, no Divine interpreter but the Giver of the revelation and the Inspirer of the written Scriptures— God the Holy Ghost, the Spirit of Truth, Who, according to the promise of our Divine Master, came to abide with us for ever, and to be the Guide, the Light, and the Teacher of the universal, imperish- able Church. Therefore St. Gregory the Great, to whom we owe our restored Christianity, ha -. said these most pregnant words: "The teachers of the faithful are the disciples of the Church." They are taught fir.st; they learn by hearing the Divine voice before they venture to teach the faithful. Unless the teacher has the Divine certainty of what he has learned how can he venture to say "Thus saith the Lord" ; "This is the meaning of God's Word, take it from me." If he has a Divine commission to teach, so much the worse if he has not an infallible knowledge of the Divine message which he has to deliver. The greater his authority the more he will mislead, unless he has been firs't guided, instructed, and taught himself as a disciple and a learner. Therefore, do not let any man imagine that the Church, which we profess in our baptismal creed, is an institution like any other on the face of the earth. Amidst the empires and kingdoms and the common- wealths of men, amongst the communions and bodies that are called Churches, there is one and one onlv which has these special conditions— first, that it comes to us from the day of Pentecost, the living witness of the advent of the Son of God in the flesh, upon the human and historical evidence which — if we take it only so — we have the maximum or moral certainty that Christianity was revealed by Jesus Christ. But the Church is not only a perpetual human and historical witness. It is, as I have already said, the mystical body of Jesus Christ. It has a Divine head ; it had an im- perishable organization; it has a Divine hierarchy; an order of pastors; multitude of people knit together in a living body; and in that living body dwells perpetually God the Holy Ghost. The witness and testimony, there- fore, of that universal Church is not only a human and historical witness; it is not like the historical witness which the British Empire can bear of its own past. It is also a Divine witness — Divine in its head, Divine in the Life-giver who dwells within it, Divine in the life which it derives from Him, Divine also in the voice which speaks by it, as our Divine Lord said to his apostles "He that heareth you heareth Me." The voice of the Church, as St. Augustine says, is the voice of its Head; the Head of the Church is Christ himself; and the voice of the Church is the voice of Christ; so in strictness of truth and fact "P^aith cometh l)y hear- ing that voice and hearing by the Word — that is the voice of Christ." This, then, is the answer to the third question. You who hear me have learnt this from childhood. You do not need that I should draw it out; but if what I have said falls upon any ears to whom my words may sound strange and new, I would ask them to do two things — ponder them well, and pray to the Holy Ghost to show them whether or not my words are true. Let us make application of what has been said. This great gift of Faith may be lost. The gift of charity may be lost if we act uncharitably, that is, with malice or ill-will, or if we hate our neighl)or. The gift of purity, is the gift of the Holy Ghost; but it may be lost, and certainly will be lost, if men expose them- selves to that which is contrary to it. All the gifts of the Holy Ghost may be lost. If we trifle or tamper with them, if we dispise or expose them to peril, they will be lost. So Faith may be lost. Nothing extin- guishes Faith more surely than an immoral life. An immoral life darkens the intellect, blunts the con- science, and makes the heart desire that the warnings 10 of God's Word may not be true. I will not dwell upon this point. Faith may be lost by unbelief, and the beginning of unbelief is doubt: a doubt spreads into scepticism, scepticism into infidelity. How do men be- gin to doubt? They read that which is deliberately written contrary to the reve^tion of God; and they cannot judge for themselves. They listen to those who contradict the Word of God, as Eve listened in the be- ginning when the tempter said, "Why hath God said," and "God hath not said." We live in an atmosphere in which doubt, scepticism, and unbelief flit to and fro, so that we can hardly breathe it without taking in some of the germs of doubt or scepticism. We need to make acts of Faith continually, to resist and to ex- pel the influence and the action of the literary preten- tious atmosphere in which we live. We have come to a day when men are laboring to eft'ace the very name of God from the laws of the land. Politics are to be human and to have no contact what- ever with God or with Faith. I call these Godless politics. What can be the legislation which does not recognize first the law of God as its foundation, and next the Supreme and Divine Law-giver as its sanction and authority? Once more; we live in a day when philosophy has become Godless too. Men have turned their back upon two realms of that great hierarchy of science by which the Christian world until this later time was illuminated. The first great light of the hierarchy of science was the knowledge of God, and the next great light was the knowledge of man, and the third, last, and lowest light is the knowledge of the earth under our feet and of the sky over our head — that is, the knowledge of the world. The knowledge of the laws of God the Creator in the works he has made is a great and noble science; but woe to those who make it the sole and only science. Woe to those who turn their back upon the science of (iod and the science of man, to teach us that the only science for man is the knowledge of the mud under our feet, and 11 the strata under the mud, and the laws of electricitv niag-netism, and chemical affinity. I must call that the Godless science. Then aj^ain, there is such a thing as Godless educa- tion. Ihat IS, the culture and development of the human reason, and the training of men for the life of this world, without God. We are told, ''But we take tare to teach morals." No, you cannot teach morals without God. Morals are the relations between God and man, and man and man ; and unless you first teach the knowledge of God you cannot teach morals, which are the relation of the creature to his Creator, on whom he dt^pends. He must depend on Him for the vyhole guidance of his life; and unless you first teach a little child the knowledge of God you cannot teach him morals, which measure and govern his relations to God as his i^ather, Lawgiver, and Judge. Neither without this can you teach him his duties to man. Therefore education without religion is impossible: the thing is a contradiction in terms. Instruction there mav be* education there cannot be. You mav teach a child to sing and to sum— I readily admit that— without read- ing the Bible, without a catechism or a creed; but to educate means to unfold, to cultivate, to develop to shape, and to perfect the intellect, the heart, the will the conscience, the character and the life, and therefore the whole living man, according to the definition which we gave in the beginning. Therefore, education with- out J^aith IS a thing intrinsically impossible. You may as well say that you can have living action without life. Neither can you teach morals between man and man without Faith- How do you know the duty you owe to your neighbux- except from the revelation that God has first written upon your heart, and has next taught you in the light of Christianity? All education must be founded on the Word of God, the whole un- diminished revelation, which we are bound to believe if we have the Faith by which we are to be saved. 12 My last word shall be a quostion. What made Eng- ^o' •. "?-u"'lV^ a,^'hristian land. I do not ask what made it a Christian land ; I ask what made it England There was no England at the time when all the races ot the lane were divided and broken up into seven or more kingdoms ahyays in warfare and mutual conflict. There was no England till it became one. What made H^^ "f .r""-. ^''^ wa^-fare, not conduest. not the « 1,! , \^ stronger. Again and again England was almost united under one head, but it broke up again. It was not politics that united it at last, nor legislation Ihere were no imperial politics then. There were the beginnings and the germs and rudiments of councils But they were local and partial. They did not make the unity of England., The unity of our land had a deeper source, and a more enduring foundation. Eng- land was made by one faith. It was Christianitv that blended Its conflicting races in one national life. 'in the love of God. in the love of the brethren in the common partaking of the precious body and blood of Jesus Chnst at one altar; in one worship; under one pastoral authority, subject to the one Supreme Shepherd over all, to whom our Divine Master said, "P\'ed mv sheep"- that one chief pastor sitting in the see of Peter, whr represents the Son of God, the Divine head who sits nrnv^-n/'^^^ ^^"^ -^^ f^^' ^?^^^^^'- ^"^1^"^' ^^^came a province of His kingdom of which there shall be no T^inn ^^%'^\,'''^,^^ ,"^^^'^^ England to be one people. Iheuruty of England was a supernatural work spring- ing from Faith, and sustained by Faith. There was no England until that supernatural knowledge was im- pressed upon it. More than this: we talk largely of our political liberty and our personal freedom. What made England free? The freedom of Faith. "Where the Spirit of the Lord is there is liberty." It was Faith in the Lord Jesus Christ that first taught mankind true freecjom. English freedom and liberty came with Eng- lish Christianity. It taught the true freedom and the true liberty of self-government, that is self command, 13 to every man who became a true disciple of his Divine master. And when men began to j,'overn themselves in liberty, the domestic life of England began to arise. English homes were Christian homes. There is liberty and freedom in Christian homes. The homes of a people make up the commonwealth as the stones built into the wall make up a sanctuary such as this. The liberty and freedom of England came with the freedom and liberty of Christianity— that is redemption from sin and falsehood, cruelty, mutual oppression, and tyran- nous power. I will ask them, "Whence came the self- government of England? We are full of inflated confi- dence m our powers of self-government. What, I ask again, made England capable of governing itself? It was Christianity. This taught men the liberty of law and the freedom of justice, and obligations of con- science, and the duty both of people and of princes to obey a Supreme Legislator to whom all must give ac- count. In one word Christian education made England. It made England one; it made England free, and it made England capable of governing itself. Am I not then justified in saying this that, if Christian educa- tion made England, education without Christianity will unmake it? And nre we not bound, everyone of us, to be ready to lay down everything — aye, God giving us the grace, like itself— rather than be partaker in the remotest degree in the breaking up of our inheritance of Christian education, already mutilated, and now more gravely threatened, but still surviving— the richest, noblest, and most vital heirloom of this land There was a time when from sea to sea England was full of the illumination of one faith. There was a time when in every church, every great cathedral, every parish church and every little chapel I was about to say— there was the presence of our Divine Master, the Word Incarnate upon the altar. There came a day when from every altar the Presence of our Divine Lord was taken away. There came a day that rose with the sun and set in darkness when the Divine Presence 14 c i c a I r. y h was banished by royal decree from everv sanctuary throughout the land. The chief Christian inheritance ot h^ngland was cut asunder in that dav. Still it sur- vived, but with this (litTerence. All the men that had grovyn up whilst Faith in the Presence of our Divine Lord in the Blessed Sacrament governed our land re- tained sonrie lingering consciousness of their privation ; but their little children were utterly disinherited. Un- til that day the ploughman and the shepherds, as well as the noble and rich came into the sanctuary leading their little ones to kneel before the presence of our I ord— of those little ones some who had begun to know llim and to teel His presence, for the rest of their lives grew up with a fading consciousness which soon died out hvery church and chapel stood stripped and empty as we see our own on Good Friday. Who can realize the change from the warmth of a living F^aith 111 which they believed till then, to the chill which tell upon them for the rest of their davs. I will not dwell upon this; time would fail me. f wish to make one more contrast. Down to the other day every school in hngland was a Christian school— that is, was a school in which Christianity was taught in definite, precise, and intelligible doctrines. The inheritance ot the people of England had been cut asunder once, by that unspeakable loss of the Presence of the Blessed Sacrament. God forbid that it should be cut asunder again, and that the education of the Christian people ot iY'fi''"^L'1i;^"y J;^ '^« l^'»^'er Christian education. The letter of the Bible read and interpreted, not under the Divine guidance of the Church, not by the rule of creeds which have descended from the apostles- not in the precise exposition which fixes the true meaning ot that creed, but by the chance interpretation of man or woman, neither ordained, nor taught, nor trained as minister or priest; pious I will believe; good I trust but absolutely incapable to do that for which they have not receiveci cither command or fitness. I say then to you who are fathers and mothers, and have responsi- bilities for children: Suffer any loss that this world 15 can inflict upon you rather than let your little ones be rohhed of that which is beyond all ^old and silver. Re- member the divine words "Huy the truth"— that is, at any cost— "but sell it not"— that is take no price for it, no prosperity of this world, no secular culture, no advantage which may raise your children in the social scale or make them rich hereafter. "Sell it not." Having Rot the whole and perfect Faith do not doom your children to a creedless Christianity, to a religion that cannot be put into a catechism, and to belief that has no divine certainty. As God has Riven the Faith to you by inheritance, so hand it on to those who shall come alter you. c:herish in your heart, with all fidelity of love, the gift of Faith which vou have re- ceived; watch over it in your little ones, for the light over it lest in any way it be dimmed or (juenched. Love is burning in their hearts bright as in your own. Watch the Word of (lod, which is the matter ol" our Faith; but above all love the Divine authority upon which we believe all things— the Divine voice of the one only Church of Cod — the sole witness and messenger from the day of Pentecost, imperishable as the earth under our feet, and more, for that will pass away, and the Church of Jesus Christ can never pass away — pure as the light of Heaven, immutable as its divine Mead; yesterday, and to-day, and the same for ever"; from Whom, "by hearing"; you have received your Faith, the pure, undeliled, and immutable Word of oGd. This sermon on Divine Faith was delivered by His Eminence, Henry Cardinal Manning, in St. Anne's Church, Alcester Street, Birmingham, England, on the occasion of the opening of the church 1884. July 16th, 0G030-»058 , be Re- is, •ice ire, the )t." om ion hat ilh lall all i-e- ?ht jve tch th; we nly om :ler the as ul; om th. lis p's he th. IQ-^OSB The Catholic Truth Society of Canachi is organized for h« Dufence of Holy Faith anc^i the Spreading of C«H, »!1c Teaching. WesJu.: BT7V=iI13fe zincs, etc., i A Remailin Contrib» funry The 30 rs, maga- We have '". a stribution lun^ accepted. Adrlress all correapondence to C.T.S. 67 Bond St., Toronto. The Catholic Truth Society of Canada desires that you — (1) Become a Member (a) Ordinary member $2.00 a year. (b) Sustaining member $10.00 a year. *(c) Life Member $50.00. *(d) Endowment member $100.00. *Last two may be paid by instalments. (2) Read and distribute Catholic Truth Literature — (a) See the Church rack. (b) Write for our catalogue. (3) Remember the Society in your donations, bequests, etc. Do not forget the Catholic Truth Society in vour will. Note — Membership, . co-operation, contributions mav mean the conversion of m.any souls to the True F: ith. vVriie u. i.t)., OY isona &t., Toronio. Wl^'^