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1 
 
 13 10. to 
 
 THE CHDRCH'S NATURAL ALLIES 
 
 BT 
 
 FRANCIS W. GREY 
 
 Rxprarrao rwm Tne UMnmnrr MAOAnm, OcKom, 19io 
 
THE CHURCH'S NATURAL ALLIES 
 
 IT is ri|^t and proper, according to an old Latin proverb, 
 to take a lesson from the enemy, and, while it it true 
 of the Church to-day, as it has always been, that no weapon 
 formed against her shall prosper, this must, humanly speak- 
 ing, be due, in the future, as in the past, to her policy, using 
 the word in its legitimate sense, of turning rach wtapons 
 against her enenues. It has been her invariable and God- 
 guided wisdom, tliat is to say, to employ whatever means 
 mii^t rightly tend towards ensuring her victory over her 
 assailants, even when those means have been originally 
 devised by her assailants themselves. Her whole history, 
 from the Upper Room in Jerusalem to the present time, is 
 ona long record of her triumphs, even in ai^Muent defeat 
 and humiliation. 
 
 Again, her enemies, since the Day of Pentecost, have been 
 of two kinds, open and secret; the " ravening wolves", spoken 
 of by Saint Paul to the elden of Miletus and Ephesus, and 
 the men from araong her authorized rukjrs and teachers, 
 "speaking pern k i", against whom he was no less 
 careful to warn ■ > jonoeming both something will be 
 said in this article, . -oe those whom I ahall venture to refer 
 to as the Church e natural allies are the same against open 
 and secret enemies alike. And, if it be objected that, in the 
 past, the Church has never looked for human allies but to 
 her bitter cost, I answer that never have conditions, spiritual 
 as well as temporal, been quite the same as they are to-day. 
 Further, and as I shall hope to sh^w, it is no mere human 
 alliance that is here to be considered, but one m mattere 
 of vital import to Christianity only. Concerning this, 
 moreover, I would suggest, that some foreshadowings of it, 
 so to speak, are to be found in Holy Scripture. For if 
 
2 
 
 it be tnw, u it is, tLat our BleBsed Lord said, when the 
 oocasion arose, "he that is not with Me is against Me" ; it 
 Imo kts Cfue that, oa another occasira, He said of one wka 
 
 was casting out devils in His Name, and whom His disciples, 
 in their seal for His honour, forbade, " because he followeth 
 not with tn: Fnbid him not, for he that is not against us is 
 on our part." (S. Mark IX, 38, 39.)' Again, Saint Paul, 
 the great champion of the Church's unity and authority, 
 speaking of some who, he says, "preach Christ a! contenticm", 
 faainoenly and without eharity, does not hesitate to add: 
 "Notwithstanding, every way, Christ is preached, and I 
 therein rejoice." (Philippians I, 16, 18.) I shall hope to 
 return to these foreshadowings, in due course; just now, I 
 will aak only that the i»inciide here indicated may be bone 
 in mind as a possible justificatiim of the allianoe with wbkik 
 we are to concern ourselves. 
 
 Before, however, considering *he possibility and the 
 terms of any conceivable allianoe between the diuieh of Gkxl 
 and any other forces that may lawfully be called Christian, 
 it may be well to give some attention to her enemies, open 
 and secret. Of thrae, the open and avowed opponents, not 
 of Catholicism only, but of all true ChrisUanity, call for our 
 first, and most immediate attention; for a study of their 
 sources of strength and methods of attack; in order to ascer- 
 tain, to the best of our ability, what lessons may be learned 
 from tbem, and how they may be used. 
 
 U there is one fact more clearly shewn than all others, 
 as the outcome of the Ferrer agitation, it is that the forces 
 of sodalknn and anarohism, in the old world, and in the new, 
 are fully aware of the strength to be derived from union, 
 and 'rom unity of purpose; are thoroughly well organized 
 under leaders of whose ability and generalship, at least, 
 there can be no question at all. And, while it may be true, 
 as claimed by those who have made a stucty of the subject. 
 
 I PerhaiM the words (S. John xx) ' ' They beckoned to their partam who 
 were in the other ihip'' might be taken M aaotlMr ioatwiw of lAat te hm alhM 
 
3 
 
 that tlM best niBed]rWram the State's |x<int of iriew--ap^ 
 
 eooi'Uism and anarchism is " rightly-organized trades-unko- 
 ism a Christian, whether Catholic or Protestant, cannot 
 well accept the statement without qualification. He would 
 •ay, and juatly, that "rie^tly organiied" means organised 
 on Christian principles, since that is the only " right " which 
 he can, or is willing to recognize ; that no other can hope to 
 withstand the forces arrayed against lawful labour, no less 
 than against Society. 
 
 It is this consciousness of unity of purpose which under- 
 lies all the efforts of socialism to eradicate patriotism and to 
 establish "intematicmalinn", m it is the fashion to eall it; 
 to Ineak down all "artificial barriers" of political allegiance 
 between the masses of one country and those of another. It 
 is just one more " devil's mockery " of Catholicism, of that 
 "fellowBhip of the Sainta" which knows, "in Christ Jesus ^ 
 neither Jew nor Gentile, bond nor free, since we are ail His 
 brethren, and "every one members one of one another ",even 
 as the so-called Renaissance was " a devil's mockery of the New 
 Krth". * It is a policy, proofe of which may be met with 
 at every turn; it is only recently that I came across a fairly 
 noteworthy instance of it, in the capital of the Dominion. 
 It was in the form of a notice, to this effect : 
 
 "Workers of the world unite! You have nothing to 
 lose but chains: and you have a world to gain!" 
 
 Leaving out the reference to more or less imaginary chains — 
 except, of course, those of their own forging, catence pee- 
 eatorum — this motto, it occurred to me, would serve, excellently 
 well, for my purpose of indicating who are, or who should be, 
 the Church's natural allies in her actual conflict with the 
 forces which, during the year that has passed, have given 
 such striking evidences <rf thehr nun^n, their powier, 
 their ruthlessness, their world wide influence and single- 
 ness of aim, none other, indeed, than the overthrow 
 
 I A mjiDt ol tbe UU Fathw Alfred Young, CaP. 
 
jrdj^^ it ^ .xif. The motto, thu. .dH»t.d, 
 
 "CMrtiMtoltliBWorid, unite. You have nothing to 
 kw; and you haviB » woild to gaint" 
 
 "Nothing to lo«.'» I. that not true, even should ^ be 
 
 M (Xur I^rd laid down His life for us? " A world to iain." 
 NotforouwlveB butforHim. What else do we mean when 
 
 hL^"^; ^^?^***"*'^"*"^ Andthemeane? Ch^ 
 t an unity and singleneBB of aim. the only true "interaation- 
 jdi^" because of His ordering "Who hath madeTZ 
 Uood aU nations of men for to dwcU on aU the face of the 
 earth ; an aUiance, defensive and aggressive, of aU foUowen 
 and lovers of the Incarnate Son of God ""owers 
 
 Chri.^if^'Lr*5'-^;i.*^?J.' constitutes 
 Oinstianity; belief m the Divinity and in the Incarnation 
 
 of Our Lord and Saviour Jesus Ouist, who though He ^e 
 
 ^ Saint Paul tells us " God over all. Blessed for evemore 
 
 r^^^' rlL^* * Flesh, and dwel 
 
 «mo.« u.." This, and this only, differentiates a real S 
 tian from a merely nominal one; the belief and profession, 
 ^hps. heart, and life, that "Jesus Christ is coL 
 
 if . • never been, and never wiU be, any other 
 
 Chnstiamty possible. ^ 
 
 in K T ^' °' '^'^ ^' Ch««A'« allies 
 
 m her latest warfare with the powers of evil, "old foes wii^ 
 
 V "^""^r^. ^e^^y'^ saying? Those, surely, 
 « iT^'o*"" °' be they Orieitals, S 
 
 'Orthodox Protestants To some, perhaps to manrevi 
 the mere suggestion of such an alliance with "heretic and 
 ■^tics • may seem little less than ^lisloyalty to Catholic 
 truth, If no worse. It wiU be my endeavour, m what here 
 
 o lows to justify what I have suggested; to shew 
 for such an alhanoe^ with orthodox Protestantism especiaUy, 
 ■mce It IS m the western world, chiefly, the world domLted 
 
5 
 
 religiously, not le« by Protettantiim than by CathoUdm, 
 that the fight, againet the neweit enemiee of both, miMk bt 
 
 WlfML 
 
 In order, however, to arrive at such a justification, if, 
 indeed, it be poMible tu do eo, it will be necessary, in addi- 
 tion to what I have ventured to term the leriptunl fof»- 
 
 riiadowings of such an alliance, to go back to what, I think, 
 
 was surely among the strangest revelations ever made by 
 God to one of His servants. Most of us Icnow something, 
 at iMst, all we need, m earr to know, about the moral con- 
 dition of paganism at the ^ inae when Christianity first began 
 to be preached. But even though, as Kingsley says,' 
 "the sins of the heathen world are utterly indescribable," 
 ludi aa no man would dare to write, much less to {mnt, 
 as they were; the City of Corinii? was a byword throughout 
 such a world, 'or all that was vilest and most unspeakable. 
 Yet it was concerning Corinth, of all places, that God said 
 to Saint Paul: "I have much people in tiiis city." (Acta 
 xviii, 10.) 
 
 It has been the "tradition" of Catholics, almost, one 
 might say, an article of faith, ever since the great religious 
 revolt of the sixteenth century, to regard Protestantism as 
 a "pestilent heresy", aa spiritually, and irredeemably evil, 
 out of which no good can possibly come, and for which nr 
 excus3 can be possibly made. Strictly speaking, Protest 
 antism, in so far as it has departed from the Catholic Faith, 
 is a heresy, but that it contains elements of truti), truths 
 out of proportion, wrongly insisted on, if 70U will, Jinnot 
 be denied. It is this measure of truth, ib .r/sBtly believed, 
 and faithfully practised by men and women in good faith, 
 to whom Protestantism is, simply, "the gospel," that 
 accounts, reUgiously speaking, both for its continuance 
 and for the lives of those who know no other form <»> 
 measure of the truth of God. Protestants are, therefore, 
 "material" heretics, but not "formal"; heretics in fact, 
 but not in intention. 
 
 IPiviMCto "HypktU." 
 
6 
 
 But it no less is the "tradition " of Protestants, a tradition 
 extending over the same period, to hold "Popery" in utter 
 ftbhorrenoe, as a soul-tyranny, a tissue of Ues and deceit 
 a veritable system of idolatry, the reUgion of anti-Christ. 
 It requires a certain amount of courage, therefore, to plead 
 with the traditionaUst, on either side, that there may be good 
 in the other, if only "in spite of his errors". StiU more 
 does It need courage to urge that, in face of a common and 
 united foe, such traditions should be set on one side, if not 
 forgotten, and that the followers of the One Lord, whatever 
 diflferences may otherwise keep them apart, should fight, 
 side by side, under his banner, against His enemies. 
 
 In considering even the possibility of such an alliance 
 vm must, necessarily, take into account the causes, which, 
 in the first instance, led to our "unhappy divisions", and 
 assume, honestly, whatever responsibility may be found 
 to rest upon us, as Catholics. It takes two, as the old saying 
 has It, to make a quarrel; but it is no less true that the older 
 and better informed participant must bear the greater blame. 
 
 Who, then, apart from human perversity, the wiles of 
 Satan and the inscrutable mysteries of Di\ine Providence 
 is reaUy responsible for the existence and continuance of 
 heresy? Charles Kingsley, from whose " Hypatia " I have 
 ah«ady quoted, puts a noteworthy answer to this question 
 into the mouth of one of his characters, the Abbot Philam- 
 mon. "On the Catholic Church alone," he makes him say 
 "hes the blame of all heresy and unbelief: for if she were 
 for one day that which she ought to be, the world would 
 be converted before nightfaU." Is not this witness only 
 the simple and shameful truth? Had the Church retained 
 her first Pentecostal fervour would the "Reformation" have 
 been possible, as, perhaps, in a very real sense, it was neces- 
 sary? If every individual CathoUc, man or woman, in a 
 parish, a city, or a diocese, Uved, but for one day, as God and 
 the Church mean us to live, "worthy of the vocation where- 
 with we are caUed," how many Protestants and unbelievers 
 m that neighbourhood would remain unconverted? Of 
 
7 
 
 any diould so remain the CSiurch in that pariah, city, 
 or diocese might truly say, with Her Lord; "now they have 
 no excuse for their sin." And if "Popery" be all that Pro- 
 testants believe it to be, why has it continued to exist, after 
 nearly four craturies, in countries enjoying "the ligjit 
 the pure Gospel," unless it be, as they must themselves 
 admit, that their lives have not been in accordance with 
 the faith they profess to hold. 
 
 But the excuse, so far as Protestants and unbelievers 
 are concerned, does unfortunately exist everywhere, in the 
 lives of nominal Catholics, and never, probably, to so great 
 an extent as at the present day, save and except during 
 the period immediately preceding the so-called Reformatiim. 
 For that spiritual revolt, with all its eternal and incalcul- 
 able consequences, the Church, in a very real sense, was, 
 and remains, responsible; in and by the lives of her clergy, 
 her laity, and even of her very Popes. For the continued 
 existence of Protestantism, as for the socialism and anar- 
 chism which are the logical outcome of the first rejection 
 of her Divine authority in spirituals, the Church, with the 
 exceptions already indicated, must, once more, be held 
 accountable. Not, thank God! in the measure and degree 
 of the sixteenth century, since Protestantism is now an 
 inherited condition rather than a revolt, but, none the less, 
 by reason of every "lax Catholic" who, forgetful of his 
 calling, his duties, and his privileges, has become an enemy 
 of the cross of Christ. 
 
 If then the Church, in this sense, and in this way, is 
 responsible for the existence of Protestantism, what is to be 
 our attitude under the stress of modem conditions towards 
 those who, through no fault, and by no conscious desire of 
 their own, are outside her fold, yet actually, by virtue of being 
 baptized Christians, belong to her care and to her jurisdic- 
 tion ? Hitherto, it has been to regard them as enemies, as 
 fmmal heretics to be c(m verted, or else avoided in spirituals; 
 and we have spent our energies in controversies ooooem- 
 ing mafctm which, howevw important in themselvM^ are as 
 
8 
 
 nothing— I writa undo* omrection— compared with the vital 
 
 issue: Christianity Socialism: God's Kingdom, or the 
 devil's. This attitude of antagonism, as already shewn, has 
 been, and s*.»U is, common to them and to us. We have at- 
 tached more importance, seeming, to the validhy ot in- 
 validity of Anglican orders than to Anglican orthodoxy; 
 they, on their part, have made more of our loyalty to Christ's 
 Vicar than of our loyalty to Christ Himself. Surely, in the 
 face of a common enemy, that supreme loyalty, in so far as it is 
 shared by them and by us, should come first. 
 
 It is, therefore, along the Unes of a reconsideration of 
 our traditional points of difference, their relegation to the 
 place that properly belongs to them, that we find it necessary 
 to take into account not only the " essentials " that divide us, 
 but the misunderstandings which are not less, but, rather, 
 more responsible for keeping us apart. We shall have to 
 consider, also, the essentials whereon we are agreed, which 
 spring from, and centre in, our common belief in the IMvinity, 
 and in the Incarnation, of Our Lord Jesus Christ. 
 
 The chief of these is, evidently, that loving devotion to 
 His Person, which necessarily follows any real belief in Him. 
 Yet it is, strangely enough, on this very point, on that which 
 should be the strongest bond of union between " all them who 
 love Our Lord Jesus Christ m sincerity," that the first mis- 
 understanding, and, consequently, the first cause of diviaicm, 
 arises. 
 
 It is difficult, if not impossible, for any Catholic not 
 a convert, or who has not made a study of Protestant 
 devotional literature, to realize the intense, loving de- 
 votion to the Person of Our Blessed Lord which fills uie Uves 
 of BO many pious persons outside the visible fold of the Church. 
 The norm of Catholic sanctity is so clear and distinct, that 
 any other is inconceivable; we reason from our own ex- 
 perience, and conclude that since it is in conformity witL the 
 laws gov«rnmg the spiritual life, as revealed in the Saints, 
 all other experience must, necessarily, be at variance with 
 them. Itisju8tasdifiicult,inaword,fOTaCaUi<^tobdiev« 
 
9 
 
 in Protestant piety and sanctity— are not, after all, 
 Proteetaat, btrt CSiristlan, howevor imperfect— «§ it mart 
 have been, speaking with all reverence, for Saint Paul to 
 realize that God had " much people " in such a city as Corinth. 
 Nor is it less difficult for a devout Protestant to realise that 
 " Papists " have any true devoti(m to Our Messed Lord; ikB 
 cause being the same, in either case; a misunderstanding oi 
 the terms used by the other, but chiefly on the Protestant side. 
 
 Admitting, then, wliat is readily capable of proof, that 
 wthodox Protestants have a very real and fervent devotion 
 to the Person of Our Lord Jesus Christ; that, possessing this 
 essential, at least, the greatest, indeed, of all sanctity, there are 
 real saints among them, " souls naturally Catholic," because 
 Quistlike, living, daily and hourly, in tb^ CMisdous love and 
 presence of The Beloved; how shall we accoimt for their 
 traditional belief that " Papists," with some few and rare ex- 
 ceptions,' have no such devotion ? It arises largely, I think, 
 from the ambiguous use of the one word: " worship." 
 
 In the ' authorized " or King James version of the En^h 
 Bible, " worship " is used, indiscriminately, for the adoration 
 (latria) ^ch Catholics render to God and to God <»ly, and 
 for the reverence (worship, dulia) which they pay to Our 
 Lady and to the Saints; just as odor are (to adore) is used, 
 in the Vulgate, in either sense.^ When, therefore, Protest- 
 ants assert that Catholics " worship the Saints ", they mean 
 that we pay to creatures that adoration which is the sole due 
 of the Creator, and a false conception, amounting to a charge 
 of polytheism, arises out of a statement which, properly under- 
 stood, is not only true, but as innocent as the expresaon that 
 a man " worships " his wife, or a mother her children. The 
 real meaning of the word, as indicating a measure of worth, 
 or of worthiness, has been lost sight of, though it is still em- 
 
 > S. BwiiMd, S. Fraa^, ThomM k Kampk, Fenrioa, Father Faber, Mid Cardinal 
 Newman, are typical ' ' Papist " lovm of Our Biened Lord, in the ejrea of devout Vt^ 
 tettanta. 
 
 ' Adorate fcabellum ciui, " Wotship (at) His footstool." Of another of the ser- 
 vant* who owed a hundred pence ia said that he "adored" hia ereditor (adoravitT 
 La. bMwugkt or imploNcl Wan). 
 
10 
 
 So, again, the Catholic doctrine and pnurtioe of thA T« 
 vocation of Saints, baaed, as it is, on inter^%^yS\^J 
 on the reverence due to spiritual " worshipfuke^ " H 
 posabiy on account of this veiy ambiguity^ ^ 
 hopelessly nnsunderstood and misinterpilted Z^t^ 
 m common with aU Christians, believe in the ST of 
 mtercessoiy prayer. But they have come to believe or to 
 
 sZ^short :i t^'t r r and teffil^ 
 
 stops short at the veil, just when, according to all the laws of 
 pmtual hfe, ,t should become most efficacious because Sed 
 Wm ofor ^t*"""' - P««ibility of vari^r^tile 
 ♦hfo ^ r^'"^^ ^^^^^S, they are afraid to believe that 
 those divided from us by " the narrow stream of deaX' to 
 
 rL«inHim'' tT f^r' '^^y 
 
 we dwell m Him , still plead m the Father's House for thoi 
 who have not yet made the passage of the JordT^ tI 
 
 a spmtual loss so contrary to all the instincts and longbgs 
 of the human heart, to aU that, n. .um]ly,-if one may'^iy 
 can rhT ' ^--^lyand gladly hold"^ to ? 
 
 l-opeiy . They are convinced that Catholics not onlv ask 
 the intercession of the Saints, but, literally, pay them I^e 
 
 have thereby derogated from His glory. ' 
 
 The misunderstanding, arising, as has been said mvt 
 of the one word, "worship", as signifying^oraL 
 was doubtless deliberately fostered by th! mor^ lleni 
 '^reformers ' of the sixteenth centuiy, as the records^? the 
 penod plain y shew. But in those whom they misled a^ 
 in the inheritors of their separation from the One FJd ^ 
 ^zeal for God's honour has been pervertedtto abho * 
 i^oe of a practice which, as they underetand it, has ab^ 
 
 nvnVj '^'t""".. ^ «o«vinced that ^ 
 
 mvocation of Our Blessed Lady and of thoee choaen iWenS 
 
11 
 
 and servants of God, whom we call Saints, differs only in 
 degree, but not in kind, from our " invocation " of any 
 holy person on earth; that is, from asking " the effectusd 
 fervent prayer of a righteous man", or woman, wfaidi thdr 
 own Bible tells them, " availeth much"; that we atribute, 
 to Our Lady and the Saints, neither omniscience nor omni- 
 potence, but only that knowledge of the family concerns — 
 to speak with all reverence—which all those "within the 
 veil " enjoy in God, and only that power of intercession 
 which those who are beyond sin and self-will must surely 
 possess with the Beloved " I^lrst-Bom among many 
 brethren "; and one cause of misunderstanding, at least, 
 will have been removed from between them and us. 
 
 There is Scriptural proof, and to spare, as to this power 
 of merit and of intercession; let it suffice to refer to a few 
 passages only. " My servant Job shall pray for you, for 
 him will I accent." That is the intercessory prayer of a 
 saint' on earth. "Remember Abraham, Thy servant." 
 That is the pleading of the merits of a saint passed beyond 
 the veil that we call death: :;ot dead, " for God is not the 
 God of the dead, but of the living." Why should it be 
 lawful for a Protestant to say, with the Psalmist, " For Thy 
 servant David's sake, turn not away the face of llune 
 anointed"; and unlawful for a Catholic to say: "For 
 Thy Mother Mary's sake, turn not away my prayer"? H a 
 David's prayer more efficacy than hf r*. or will He liaten 
 more readily to the " man after His own heart " than to 
 the Mother who fed Him at her Virgin breast? What does 
 He say. Himself? " If any man minister imto Me, him will 
 My Father honour." Of how much honour, then, shall 
 She be deemed worthy of whom it is written that of Her 
 " was bom Jesus, Who is called Christ," that He was " sub- 
 ject " to Her; who ministered to Him, from the stable at 
 Bethlehem to the Tomb by Calvary, as only a Mother can ? 
 Venerable Bede, indeed, in his homily on the text, '' Blessed 
 are they who hear the word of God and keep it," gives us 
 the true secret of Her blessedness. She was more blessed, 
 
12 
 
 he mj9f in keeping The Word in Her heart, by loving Him, 
 tiian by bearing Him in her womb, when He " wae '"«**t 
 Pleah and dwelt amongst us."* Is not this another mis- 
 undeiBtanding that might well be cleared away, if possible? 
 This, and the reason why, with Saint Elisabeth, we caU Her 
 " Mother of Our Lord ", of Emmanuel, God with us; with 
 the Cburch "Mother of God", in witness to the nality of 
 Qs Incamatim. 
 
 it is in reUttion to the supreme and meffable pledge 
 and memory of His Love, the Blessed Sacrament, that the 
 most fatal of all our luisunderstandings with our separated 
 bretiiren has arisen. Here, again, we cannot doubt that 
 the misunderstanding was, in the beginning, deliberately 
 fostered by those who, having lost faith themselves in the 
 Divine Mystery, were determined to draw the " unlearned 
 and ignorant " into their net of error, on the plea of teach- 
 ing them a " purer faith ". Such wilful pervenion of truth 
 was, of course, wholly without excuse in its originatois, 
 who, trained in the terminology of Catholic theology and 
 philoK^y, maliciously misused and misinterpreted defi- 
 nitions, the real meaning and import of which they under- 
 stood perfectly. The error, however, once propounded, 
 found ready acceptance among populations accustomed 
 to take the priests' word, on matters of doctrine, as final 
 and not to be questioned, obedience to constituted 
 authority, spiritual and secular, being a marked character- 
 istic nf the Feudalism which was so soon to disappear. The 
 same seal for God's honour which had been misdirected against 
 a false conception of Catholic devotion to the Saints, was now 
 misdirected against belief in the simple and literal truth 
 <rf Our L(Hd's own words. It was only too easy, that is to 
 say, to misinterpret such terms as " real " and " natural ", 
 in relation to the mode of Our Lord's Presence in the Blessed 
 Sacrament, in such a manner as to give an impression of 
 Catholic doctrine as wide of the truth as the difference 
 
 ■ Lib. IV. Cap. 49 ia Lue. IL 
 
18 
 
 between worship aad adoratioa. All the distinctions, so 
 «M«fuQjr laid down by Saint Thomas, betweoi a sacramental 
 
 mode of presence and one in conformity with the ordinary 
 laws of a natural body, of time and of space, were scornfully 
 swept aside as "scholastic speculations", and a "purer 
 goepd " preached instead. 
 
 Yet, I have no hesitation in saying, f rom what it 
 has been my privilege to know of God's " much people " 
 in the City of Ckmfusion, that the real heart-belief, diffi- 
 etilt and vague of expression — tending to mysticism 
 rather than to definition — of devout non-Catholics, in 
 regard to this supreme manifestation of Divine Love 
 and oondesoension, approaches very nearly, in essence, *f 
 not in terms, to the heart-belief of pious Catholioo.* For 
 under and beyond all dogmatic definitions which our faith 
 accepts, our belief in our consciousness of the Presence 
 of Our Lord in the Blessed Eucharist is a spiritual reality, 
 a part of the soul's life — " My Beloved is mine, and I am 
 His " — ^a consciousness not to be expressed in words. It 
 is, if I may say so, the difference between the teaching 
 of Saint Thomas wd his Lauda Sim, or his Adoro Te; 
 between love and reason. It is on this point, more than 
 <m any other, that devout souls, both within and without 
 the visible communion of the Church, must surely desire 
 to be at peace and in mutual charity and comprehension. 
 
 As the last of the misunderstandings to be taken into 
 account, and as closely connected with the foregoing, we have 
 that authority of the Church's ministers, commonly spoken of, 
 among Protestants, as " priestcraft ", and as " tyranny over 
 men's consciences ". Once more, we have to charge the 
 leaders of the religious revolt in the sixteenth century with 
 wilful falsification of Catholic teaching, with deliberate 
 miireprMentation of a divinely-constituted authority the 
 
 ■ See, for instance, the hymn of the Presbyterian, Dr. H. Bonar, beginaioc 
 "Here, O my Lord, I see Thee face to face ; Her* may I touch and handle thingi UMeea.' 
 Many other iostancee might be given 
 
14 
 
 restraintB of which, on their pride, tbeb piMricm, and their 
 
 ■elf-will, they were determined to shake off, on the plea of 
 " Christian liberty And naturally, since these heresiarchs 
 were, ahnoet without exception, priests and religious who 
 had renounced their former faith from motives of which God 
 alone has the right to judge; of which He ha* already judged, 
 and rendered to each of them, " according to his works." 
 The miaunderttanding, however, as it commonly exists, arises 
 from a mistaken and wholly arbitrary distinction between 
 the authority of the Church, and that of the God-enlightened 
 conscience of every faithful Christian. It was Cardinal 
 Manning," I think, who pointed out that a Catholic is not 
 pnest-ridden, but conscience-ridden, and that every consistent 
 Protestant, who obeys the dictates of his conscience, is in 
 precisely the same condition. The Protestant conscience 
 mvokes the infallible authority of the Written Word; the 
 Catholic, that of the living, infallible Church, " the pillar and 
 ground of the truth but, behind and above Bible and 
 Church is the same Supreme Authority, God ffimself. It 
 18 only because the Bible is His Word, only because the vdoe 
 of the Church is His Voice—" he that heareth you, heareth 
 Me"— that either has any claim to Christian obedience. 
 Once more, if this were clearly understood, a further cause 
 of division would be removed from l^etween those who aUke 
 submit to one and the same authority— that of God. It is 
 not man we obey, when we accept the teaching or instruction 
 of a priest, but God, even as Ihey Usten to Him; it is not to 
 man that we confess our sins, but to God, in the penon of His 
 minister. 
 
 Yet, when all explanations have been made, and all 
 misunderstandinp, so far as may be, cleared away between 
 " men of goodwill, " there remain the questions, both of the pos- 
 sibility, and of the lawfubess of such a Christian " intemation- 
 afism " aa I have here ventured to suggest for consideration. 
 Our differences with our separated brethren arise, as has been 
 
 ' In bis Relisio Vkiorit. 
 
15 
 
 diewn, largely from thdr misinterpretation of certun Oathofic 
 toma and pnctices, but it must not be forgotten that those 
 practices, even in their lawful forms, and rightly defined, have 
 certain devotional and spiritual effects, certain influences on 
 tiie Hfe of the soul, whidi differentiate the religimis Catholic 
 from the religious Protestant. We have to decide, therefore, 
 to what extent that differentiation is real and typical, and to 
 what extent only apparent. Also, whether, with all loyalty 
 to our faith and to our traditions, there is any way in which 
 we may lawfully emphasize the essential oneness of the life 
 which has its source, its growth, its nourishment, and its 
 consummatijn, in Christ. 
 
 We have seen that one, if not the only reason why 
 Catholic devotion to Our Blessed Lady and to the Saints haa 
 been construed by Protestants into a derogation from the 
 honour due to God alone, is the confusion of ideas arising out 
 of the ambiguous use of the word "worship". But, if we really 
 desire to prove our contention that the Mother of God and 
 the Saints do not, as our separated brethren honestly believe, 
 " take the place of Christ " with us, how are we to convince 
 them ? Not, certainly, by any lessening; or verbal minimising 
 of our devotion to the Saints, and to their Queen and ours, 
 but by a fuller realization that, as Saint Augustine says, " they 
 truly honour the Mart3as who imitate the Martyrs.'" In 
 what, after all, did their sanctity consist, save only in their 
 likeness to their Lord ; and who was more like Him than She 
 who, for thirty years, lived in daily, hourly intercourse with 
 Him, as a Mother with Her Son ? We have Scriptural warrant, 
 moreover, for setting up the Saints as models to be copied. 
 " Be ye followers (imitators) of me," wrote Saint Paul, to his 
 disciples, " as I am of Christ. " And again : " Mark them 
 who walk even as you have us for a model." In proporticm, 
 therefore, as we have true devotion to Our Lady and the 
 Saints, we shall learn, and, better still, share in the secret of 
 their sanctity, likeness to their Lord and ours. Then, and 
 
 > Sem. 47 de Sanetk. 
 
19 
 
 thn only, shall we convince our MspMitod bisthiw that ow 
 
 devotion to the Saints leads us, not away from Christ, but 
 ever nearer and nearer to Him, since it was devotion to Him 
 that made the Saints to be Saints. Then shaU the leproaeh 
 that is fallen upon us be taken away, and, on a iwmuMp ^ 
 devotion to One and the same Lord, be founded that unity 
 of all who love Him which alme can withstand the unity 
 txisting among the fbUowen of Satan. 
 
 This, of the essence, and the qiiritual ^cacy of true 
 devotion will, of course, hold even more true in relation 
 to the Blessed Sacrament, the means, of Our Dear Lwd's 
 own choosing, not only of making us like Himself, which 
 is much, but of making us one with Himself, "members 
 of His Body," which is infinitely more. It is this grace of 
 union, chiefly, and before all else, that He bestows, on those 
 who love Him, in Holy Communimi. It is a gmce im- 
 meawrably easier of attainment by us, to whom He has 
 granted, of His unmerited favour, a valid ministry and 
 wBd sacramoits, than by our brethren; yet only the Last 
 Day will reveal how much more neariy and more fully 
 many of them have attained to this oneness with Christ 
 Our Lord than many of us, in spite of the longer and 
 the harder way they must needs traverse, to readi 
 this consummation of all the soul's love and de«re; that 
 He should dwell in us, and we in Him " as wax melted into 
 wax," to use Saint John Chrysostoui's wonderful simile. 
 It will, surely, be on the reaiiMtion of our common attain- 
 ment, by the path He marks out or each of us, to this grace 
 of union with Him, that we may hope to base a real felk»w- 
 ship of all whom He loves, and who love Him. 
 
 The alliance, then, seems to be possible, without any 
 disloyalty, on either side, to that which each holds as truth, 
 even as two or more nations have often united in resistance 
 to a common foe, each remaining true and loyal to its own 
 king and government, forgetting, it may be, old grievances 
 and causes of difiference, in the stress of the more imme- 
 diate duty of self-preservation against powerful oppressicm. 
 
17 
 
 Then is no need, that is to say, even were it kwful, to mini- 
 mize the real difTerences that exist between us, but there 
 is urgent need of defining, clearly, what those differences 
 •re, and not to be kept apart, unnecessarily and even fatally, 
 by misunderstandings and mere ambiguities, in the presence 
 of a uiuted, organised, and aggressive enemy, eager to take 
 advantage of our oisunion, and to exaggerate it, in order 
 to weaken the forces of Christianity. 
 
 But, even if possible, is such an alliance, between the 
 True Church and " heretics "', a lawful one? Once more, 
 I desire to profess, in all sincerity, my entire and unreserved 
 submission, cm this as on all other matten, to the divine 
 authority of the Church. But, apart from those Scriptural 
 foreshadowings, to which I must again allude; apart from 
 the fact that the present sharp distinction between Christ's 
 Kingdom and Satan's, is, except for the times of persecution, 
 litrrally without parallel in the history of Christendom, 
 there is the vital fact that the stniggle is not merely between 
 the Church and the forces of evil, but between those forces 
 and all that can, in any real sense, be called Christianity. 
 In proportion, therefore, as Protestants and Catholics can 
 agree to unite on the basis of a common love and devotion 
 to the Divine, Incarnate Son of God, in so far will each gain 
 strength from the alliance. If it is not to the interest of 
 the various denominations of Protestants to see the greatest 
 body of professing Christians, the Catholic Church, oppressed 
 or overcome — if that were possible — ^by socialism, it is equalfy 
 true that the ('hurch, humanly speaking, would lose, incal- 
 culably, by the victory of socialism over Protestantism as 
 a Christian religion. In a word, Christianity, whether 
 Catholic or Protestant, has everything to gain by unity in, 
 and for Christ, and everything to lose by division. The 
 gates of bell shall not prevail against the Church, even as 
 her Lord promised her; yet there is no reason why she should 
 not accept the help of thoee who, in the primary essence 
 of all true Christianity, are at one with her. That sudi an 
 
18 
 
 alliance would lead, iMviUbty, to unity, to imI oneOMi 
 
 who may doubt ^ ' 
 
 So far, we have dealt only with the external foet of 
 Christianity. It may be well, however, before oondudiiig, 
 
 to Bay something regarding its secret enemies, since, in thia 
 case also, they are no less the foee of all true Christianity 
 than they are of the Church. The conflict, here, to put 
 It in as few words as possible, rages round the authenticity 
 and divine authority of the Written Word of God, even 
 at the open conflict rages round the Person and Divinity 
 ot the Living, Incarnate Word, God made Man. 
 
 Now, if there is one characteristic which, more than 
 any other, is supposed to differentiate Protestantism from 
 Catholirism, it is the attitude ascribed to each towards the 
 Holy Scriptures. Protestantiwn chums, and is popularly 
 held to be, the "religion of the Bible", CathoUcism, 
 the religion of tradition and of human authority. I 
 say "supposed", deliberately, 'or, as there is abundant 
 evidence to shew, the Church of the Fathers, of the School- 
 men, and of the Middle Ages, was, emphatically, the Church 
 of the Bible. On her liturgy, ier theology, her hymnology, 
 on her whole literature, the Latin Bible, according to the 
 witness of a non-CathoUc scholar, Dr. MaiUand, m his *' Dark 
 Ages," has left an impress only to be compared with that 
 made by the English Bible on English-speaking Protestantism. 
 Indeed, if the comparison halts, in any measure, it is 
 because the impress is deeper, and more evident to those 
 who Itnow how to find it, in the former case than in the 
 latter. There is a sense, in which it is as literally true 
 to say that the Western, or Latin Church is as truly the 
 work of the Vulgate as it is to say that AngUcanism 
 IS the work of the Book of Common Prayer; such 
 work meaning, of course, the formation and nourishment 
 of a distinct type of spiritual life and character. More, 
 It IS no less true that to those unfamiliar with the' 
 phraseology of the Vulgate— to refer, once again, to Dr 
 Maitland,— the Church's language, whether devotional or 
 
19 
 
 literary, is almoet incomprehensible; ita beautiet loat or hid- 
 den. It is a cipher without a key. 
 
 How, then, it may be asked, has it come about that, 
 iinoe the dxteenth oentuiy, the Catholic Church which, 
 
 on the evidence of Blessed Thomas More, and many others,' 
 encouraged and allowed the use of the vernacular Scrip- 
 tures by the laity, has apparently withheld, or, at all events, 
 seemed to discourage their use? The answer, so far as the 
 charge Ii.t. any basis, which we do not admit, would, I think, 
 be found in the two words: "the Reformation." That is 
 to say that a liberty conceded lo the laitj, of a united 
 Christendom would, for a time at least, be guarded, if not 
 actually restricted— both being within the Church's right, 
 who can withhold inopportune good as well as forbid evil — 
 when, in whole countries, it degenerated into a licence which 
 appalled the more moderate reformers themselves; and 
 the Bible, which Christendom owed to the Church, was 
 wrested into a weapon against her. It was inevitable, indeed, 
 that, under the circumstances then prevailing, not only 
 should the Church find herself compelled temporarily to 
 restrict the general use of the vernacular Scriptures, which 
 the printing press might, otherwise, have made available 
 for every educated Catholic, rich or poor, but that the 
 faithful themselves, seeing the blasphemous misuse and 
 perversion of Scripture, that was going on around them 
 should come to regard vernacular translations as suspect, 
 or even heretical. Being moreover, for the most part, imable 
 to read the V'ulgate, they naturally lost, in a very short while, 
 their ancient, reverent familiarity with the sacred text. 
 In a word, the conditions of war and rel)ellion are wholly 
 differont to those of peace, and the Catholic remnant, in 
 England and Scotland, fighting for very existence, clung 
 less tenaciously than they might have done to matters not 
 absolutely essential to salvation. And it is no small part 
 of the p wialty incurred by the Church, throu{^ her lespon- 
 
 n » ''.^"f'"'' Bi**:" •««* QiMoK "Lolkrdv and Engl. 
 
 Refn:" Vol. II: ■ The Eu^Uh bible. 
 
20 
 
 aibility for the reformation, that both the scriptural and the 
 liturgical spirit should have, seemingly, departed from her 
 faithful laity. 
 
 But if the Churdi, prior to the religious revolt of the 
 sixteenth century, was— as she still is— in this sense, the 
 Church of the Latin Bible, it is no less true that, in a very 
 real sense, English-speaking Protestantism is the fruit of 
 the English Bible, which, as has been truly said, " has been 
 the sole spiritual as it has been the sole literary 
 food of countless millions of English speaking people." 
 The secular literature, as well as the devotional, of the 
 countries commonly called Anglo-Saxon had been coloured 
 and influenced by the " authorized " (King James) version 
 of Holy Scripture to an extent, as was said just now, only 
 to be compared with the influence of the Vulgate on Latin 
 Christianity, that is on the later Roman Empire, and on 
 European Christendom for the thousand years that the 
 Church's language was practically the sole medium of 
 civiUzed intercourse between the learned of one country 
 and those of another. It is Froude, no lover of the Church, 
 or of Catholicism, who, in his Life and Letters of Erasmus, 
 speaks of mediaeval Europe as a literary republic, with one 
 common language, Latin; and who deplores England's 
 severance from this community, on " rehgious " grounds. 
 That, briefly, is what European civilization owes to the 
 Church. That, also, is why the influence of the EngUsh 
 Bible has been said to have been less than that of the Vulgate. 
 
 Yet it was, unquestionably, the misfortune of the CathoUc 
 remnant, in England and on the Continent, that it should 
 have been impossibk for them, at the time, to accept a 
 trandation which, made by professed heretics, and with 
 more than a suspicion of heretical bias, was, nevertheless, 
 as it still remains, the crowning glory of EngUsh hterature; 
 ihe flowering, as Carlyle says of Shakespeare, of all the 
 antecedent oraturies of Catholic dvilisatiw.' Wl»Uier it 
 
 >"Tbe Bno m Poet. 
 
21 
 
 is now possible, as Dr. Bany has ventured to surest, ' 
 for them to make this " well of Eng^ undefifed ** their 
 own, at this late day, it is, as he says, for the constituted 
 authorities to decide. I would only presume to suggest, 
 for my part, that, since it is the aim of the secret foes of 
 Christianity to make void the authenticity uid Divine 
 authority of the Bible, and since it is to our interest, no less 
 than to that of orthodox Protestants— much more, if any- 
 ttimg,--to maintain that authenticity and authority, a 
 common Bible, a common Scriptural phraseology would 
 unquestionably be a source of strength to them and to us. 
 
 The alliance, therefore, between the Church and those 
 of her separated children ^o still cling to the Pereon and 
 Divinity of her Incarnate Lord and theirs, in the face of 
 His enemies; who still hold, in spite of all the insidious 
 assaults of modernism and of the self styled higher critics, 
 to the authenticity and Divine authority of His written 
 Word; must, evidently, if it is to exist at aU, rest on these 
 two essentials of all true Christianity. It will be our duty, 
 m that case, to make the most of what is common to them 
 and to us, the oneness, namely, of the Christ-life in all who 
 are His; theirs, to put out of sight, as far as possible, the doc- 
 trines aiid practices wherein we differ from them. 
 
 It is in this respect, as I honestly believe, that a com- 
 mon Bible would be of untold service in promotmg a better 
 understanding. And, in urging on English-speaking Catho- 
 lics a closer study and more reverent familiarity with the 
 Sacred Text, I am only urging a return to the spirit and 
 practice of the Saints, the Doctors, and devout laity of the 
 Church, prior to that loss of so many of her children which 
 she has never ceased to deplore and to suffer from. More- 
 over, smce it is only by increased devotion to the Saints 
 that we can hope to attain, in any measure, to their Ukeness 
 to Our Blessed Lord, it is, surely, only our wisdom to follow 
 the path they have marked out for us. It is the Bible which, 
 
 • ' • UtMvy Aqweta ot Did Twitameat." DiMia Rtviaw. July, 190». 
 
22 
 
 in a very real sense, made them saints. Their hearts, their 
 minds, their memories, were saturated, if one may say so, 
 with those Holy Scriptures ^ch were '* able to make them 
 wise imto salvation ". It is shewn in their prayers, their 
 hjmms, their meditations; the Breviary and the Missal 
 are, literally, made up of Scriptural phrases, images, and 
 allusions; is there any better nouiishmoit of our souls that 
 we may presume to devise? 
 
 In the revival of the Scriptural and litrngical spirit — 
 they are one and the same, the spirit of the Church and of 
 the Saints-^oreover, we shall find not merely the means 
 Oi mcreasing our devotion to Our Blessed Lady and to the 
 Saints, and, most of all, to Our Dear Lord, but an ever clearer 
 recognition of our fellowship, in Him; and by Him, with 
 all those " who love our Lord Jesus Christ in sincerity ". 
 Then, and then only, may we hope for an alliance which, 
 in Him, shall lead to the " oneness " of all His, for which 
 He prayed, on the night of His Most Bitter Pasdon, " that 
 the world may believe that Thou hast sent Me." Tlien, 
 and then only, shall we, together with all those who believe 
 in His Divinity and His Incarnation, go forth, under His 
 Banner of the Cross, " conquering and to conquer " all His 
 foes and oxus, whether open t r secret; till the kingdoms 
 of this world shall indeed have become " the Kingdom of 
 Our God and of His Christ." Adveniat Regnxjm Tdum. 
 
 Fbancis W. Gbst