The Faith of Our Fathers Part 11

Pa.s.sing from Europe to Asia and America, it is undeniable that St. Francis Xavier and the other Evangelists who, in the sixteenth century, extended the Kingdom of Jesus Christ through India and j.a.pan, were in communion with the Holy See; and that those Apostles who, in the sixteenth and seventeenth centuries, converted the aboriginal tribes of South America and Mexico received their commission from the Chair of Peter.

But you will say: The people of the United States profess to be a Christian nation. Do you also claim them? Most certainly; for, even those American Christians who are unhappily severed from the Catholic Church are primarily indebted for their knowledge of the Gospel to missionaries in communion with the Holy See.

The white races of North America are descended from England, Ireland, Scotland and the nations of Continental Europe. Those European nations having been converted by missionaries in subjection to the Holy See, it follows that, from whatever part of Europe you are descended, whatever may be your particular creed, you are indebted to the Church of Rome for your knowledge of Christianity.

Do not these facts demonstrate the Primacy of the Pope? The Apostles of Europe and of other countries received their authority from Rome. Is not the power that sends an amba.s.sador greater than he who is sent?

Thus we see that the name of the Pope is indelibly marked on every page of ecclesiastical history. The Sovereign Pontiff ever stands before us as commander-in-chief in the grand army of the Church. Do the bishops of the East feel themselves aggrieved at home by their Patriarchs or civil Rulers? They look for redress to Rome, as to the star of their hope. Are the Fathers and Doctors of the early Church consulted? With one voice they all pay homage to the Bishop of Rome as to their spiritual Prince. Is an Ec.u.menical Council to be convened in the East or West? The Pope is its leading spirit. Are new nations to be converted to the faith? There is the Holy Father clothing the missionaries with authority, and giving his blessing to the work. Are new errors to be condemned in any part of the globe? All eyes turn toward the oracle of Rome to await his anathema, and his solemn judgment reverberates throughout the length and breath of the Christian world.

You might as well shut out the light of day and the air of heaven from your daily walks as exclude the Pope from his legitimate sphere in the hierarchy of the Church. The history of the United States with the Presidents left out would be more intelligible than the history of the Church to the exclusion of the Vicar of Christ. How, I ask, could such authority endure so long if it were a usurpation?

But you will tell me: "The supremacy of the Pope has been disputed in many ages." So has the authority of G.o.d been called in question-nay, His very existence has been denied; for, "the fool hath said in his heart there is no G.o.d."(171) Does this denial destroy the existence and dominion of G.o.d?

Has not parental authority been impugned from the beginning? But by whom?

By unruly children. Was David no longer king because Absalom said so?

It is thus also with the Popes. Their parental sway has been opposed only by their undutiful sons who grew impatient of the Gospel yoke. Photius, the leader of the Greek schism, was an obedient son of the Pope until Nicholas refused to recognize his usurped authority. Henry VIII. was a stout defender of the Pope's supremacy until Clement VII. refused to legalize his adultery. Luther professed a most abject submission to the Pope till Leo X. condemned him.

You cannot, my dear reader, be a loyal citizen of the United States while you deny the const.i.tutional authority of the President. You have seen that the Bishop of Rome is appointed not by man, but by Jesus Christ, President of the Christian commonwealth. You cannot, therefore, be a true citizen of the Republic of the Church so long as you spurn the legitimate supremacy of its Divinely const.i.tuted Chief. "He that is not with Me is against Me,"

says our Lord, "and he that gathereth not with Me scattereth." How can you be with Christ if you are against His Vicar?

The great evil of our times is the unhappy division existing among the professors of Christianity, and from thousands of hearts a yearning cry goes forth for unity of faith and union of churches.

It was, no doubt, with this laudable view that the Evangelical Alliance a.s.sembled in New York in the fall of 1873. The representatives of the different religious communions hoped to effect a reunion. But they signally and lamentably failed. Indeed, the only result which followed from the alliance was the creation of a new sect under the auspices of Dr.

c.u.mmins. That reverend gentleman, with the characteristic modesty of all religious reformers, was determined to have a hand in improving the work of Jesus Christ; and, like the other reformers, he said, with those who built the tower of Babel: "Let us make our name famous before"(172) our dust is scattered to the wind.

The Alliance failed, because its members had no common platform to stand on. There was no voice in that a.s.sembly that could say with authority: "Thus saith the Lord."

I heartily join in this prayer for Christian unity, and gladly would surrender my life for such a consummation. But I tell you that Jesus Christ has pointed out the only means by which this unity can be maintained, viz: the recognition of Peter and his successors as the Head of the Church. Build upon this foundation and you will not erect a tower of Babel, nor build upon sand. If all Christian sects were united with the centre of unity, then the scattered hosts of Christendom would form an army which atheism and infidelity could not long withstand. Then, indeed, all could exclaim with Balaam: "How beautiful are thy tabernacles, O Jacob, and thy tents, O Israel!"(173)

Let us pray that the day may be hastened when religious dissensions will cease; when all Christians will advance with united front, under one common leader, to plant the cross in every region and win new kingdoms to Jesus Christ.

Chapter XI.

INFALLIBILITY OF THE POPES.

As the doctrine of Papal Infallibility is strangely misapprehended by our separated brethren, because it is grievously misrepresented by those who profess to be enlightened ministers of the Gospel, I shall begin by stating what Infallibility does not mean, and shall then explain what it really is.

First-The infallibility of the Popes does not signify that they are inspired. The Apostles were endowed with the gift of inspiration, and we accept their writings as the revealed Word of G.o.d.

No Catholic, on the contrary, claims that the Pope is inspired or endowed with Divine revelation properly so called.

"For the Holy Spirit was not promised to the successors of Peter in order that they might spread abroad new doctrine which He reveals, but that, under His a.s.sistance, they might guard inviolably, and with fidelity explain, the revelation or deposit of faith handed down by the Apostles."(174)

Second-Infallibility does not mean that the Pope is impeccable or specially exempt from liability to sin. The Popes have been, indeed, with few exceptions, men of virtuous lives. Many of them are honored as martyrs. Seventy-nine out of the two hundred and fifty-nine that sat on the chair of Peter are invoked upon our altars as saints eminent for their holiness.

The avowed enemies of the Church charge only five or six Popes with immorality. Thus, even admitting the truth of the accusations brought against them, we have forty-three virtuous to one bad Pope, while there was a Judas Iscariot among the twelve Apostles.

But although a vast majority of the Sovereign Pontiffs should have been so unfortunate as to lead vicious lives, this circ.u.mstance would not of itself impair the validity of their prerogatives, which are given not for the preservation of their morals, but for the guidance of their judgment; for, there was a Balaam among the Prophets, and a Caiphas among the High Priests of the Old Law.

The present ill.u.s.trious Pontiff is a man of no ordinary sanct.i.ty. He has already filled the highest position in the Church for upwards of thirty years, "a spectacle to the world, to angels and to men," and no man can point out a stain upon his moral character.

And yet Pius IX., like his predecessors, confesses his sins every week.

Each morning, at the beginning of Ma.s.s, he says at the foot of the altar, "I confess to Almighty G.o.d, and to His Saints, that I have sinned exceedingly in thought, word and deed." And at the Offertory of the Ma.s.s he says: "Receive, O Holy Father, almighty, everlasting G.o.d, this oblation which I, Thy unworthy servant, offer for my innumerable sins, offences and negligences."

With these facts before their eyes, I cannot comprehend how ministers of the Gospel betray so much ignorance, or are guilty of so much malice, as to proclaim from their pulpits, which ought to be consecrated to truth, that Infallibility means exemption from sin. I do not see how they can benefit their cause by so flagrant perversions of truth.

Third-Bear in mind, also, that this Divine a.s.sistance is guaranteed to the Pope not in his capacity as private teacher, but only in his official capacity, when he judges of faith and morals as Head of the Church. If a Pope, for instance, like Benedict XIV. were to write a treatise on Canon Law his book would be as much open to criticism as that of any Doctor of the Church.

Fourth-Finally, the inerrability of the Popes, being restricted to questions of faith and morals, does not extend to the natural sciences, such as astronomy or geology, unless where error is presented under the false name of science, and arrays itself against revealed truth.(175) It does not, therefore, concern itself about the nature and motions of the planets. Nor does it regard purely political questions, such as the form of government a nation ought to adopt, or for what candidates we ought to vote.

The Pope's Infallibility, therefore, does not in any way trespa.s.s on civil authority; for the Pope's jurisdiction belongs to spiritual matters, while the duty of the State is to provide for the temporal welfare of its subjects.

What, then, is the real doctrine of Infallibility? It simply means that the Pope, as successor of St. Peter, Prince of the Apostles, by virtue of the promises of Jesus Christ, is preserved from error of judgment when he promulgates to the Church a decision on faith or morals.

The Pope, therefore, be it known, is not the maker of the Divine law; he is only its expounder. He is not the author of revelation, but only its interpreter. All revelation came from G.o.d alone through His inspired ministers, and it was complete in the beginning of the Church. The Holy Father has no more authority than you or I to break one iota of the Scripture, and he is equally with us the servant of the Divine law.

In a word, the Sovereign Pontiff is to the Church, though in a more eminent degree, what the Supreme Court is to the United States. We have an instrument called the Const.i.tution of the United States, which is the charter of our civil rights and liberties. If a controversy arise regarding a const.i.tutional clause, the question is referred in the last resort, to the Supreme Court at Washington. The Chief Justice, with his a.s.sociate judges, examines into the case and then p.r.o.nounces judgment upon it; and this decision is final, irrevocable and practically infallible.

If there were no such court to settle const.i.tutional questions, the Const.i.tution itself would soon become a dead letter. Every litigant would conscientiously decide the dispute in his own favor and anarchy, separation and civil war would soon follow. But by means of this Supreme Court disputes are ended, and the political union of the States is perpetuated. There would have been no civil war in 1861 had our domestic quarrel been submitted to the legitimate action of our highest court of judicature, instead of being left to the arbitrament of the sword.

The revealed Word of G.o.d is the const.i.tution of the Church. This is the _Magna Charta_ of our Christian liberties. The Pope is the official guardian of our religious const.i.tution, as the Chief Justice is the guardian of our civil const.i.tution.

When a dispute arises in the Church regarding the sense of Scripture the subject is referred to the Pope for final adjudication. The Sovereign Pontiff, before deciding the case, gathers around him his venerable colleagues, the Cardinals of the Church; or he calls a council of his a.s.sociate judges of faith, the Bishops of Christendom; or he has recourse to other lights which the Holy Ghost may suggest to him. Then, after mature and prayerful deliberation, he p.r.o.nounces judgment and his sentence is final, irrevocable and infallible.

If the Catholic Church were not fortified by this Divinely-established supreme tribunal, she would be broken up, like the sects around her, into a thousand fragments and religious anarchy would soon follow. But by means of this infallible court her marvellous unity is preserved throughout the world. This doctrine is the keystone in the arch of Catholic faith, and, far from arousing opposition, it ought to command the unqualified admiration of every reflecting mind.

These explanations being premised, let us now briefly consider the grounds of the doctrine itself.

The following pa.s.sages of the Gospel, spoken at different times, were addressed exclusively to Peter: "Thou art Peter; and on this rock I will build My Church, and the gates of h.e.l.l shall not prevail against it."(176) "I, the Supreme Architect of the universe," says our Savior, "will establish a Church which is to last till the end of time. I will lay the foundation of this Church so deep and strong on the rock of truth that the winds and storms of error shall not prevail against it. Thou, O Peter, shalt be the foundation of this Church. It shall never fall, because thou shalt never be shaken; and thou shalt never be shaken, because thou shalt rest on Me, the rock of truth." The Church, of which Peter is the foundation, is declared to be impregnable-that is, proof against error.

How can you suppose an immovable edifice built on a tottering foundation?

For it is not the building that sustains the foundation, but it is the foundation that supports the building.

"And I will give to thee the keys of the Kingdom of Heaven."(177) Thou shalt hold the keys of truth with which to open to the faithful the treasures of heavenly science. "Whatsoever thou shalt bind on earth shall be bound also in Heaven."(178) The judgment which thou shalt p.r.o.nounce on earth I will ratify in heaven. Surely the G.o.d of Truth is incapable of sanctioning an untruthful judgment.

"Behold, Satan hath desired to have you (My Apostles), that he may sift _you_ as wheat. But I have prayed for _thee_ (Peter) that thy faith fail not; and thou, being once converted, confirm thy brethren."(179) It is worthy of note that Jesus prays only for Peter. And why for Peter in particular? Because on his shoulders was to rest the burden of the Church.

Our Lord prays for two things: First-That the faith of Peter and of his successors might not fail. Second-That Peter would confirm his brethren in the faith, "in order," as St. Leo says, "that the strength given by Christ to Peter should descend on the Apostles."

We know that the prayer of Jesus is always heard. Therefore the faith of Peter will always be firm. He was destined to be the oracle which all were to consult. Hence we always find him the prominent figure among the Apostles, the first to speak, the first to act on every occasion. He was to be the guiding star that was to lead the rest of the faithful in the path of truth. He was to be in the hierarchy of the Church what the sun is in the planetary system-the centre around which all would revolve. And is it not a beautiful spectacle, in harmony with our ideas of G.o.d's providence, to behold in His Church a counterpart of the starry system above us? There every planet moves in obedience to a uniform law, all are regulated by one great luminary. So, in the spiritual order, we see every member of the Church governed by one law, controlled by one voice, and that voice subject to G.o.d.

"Feed My lambs; feed My sheep."(180) Peter is appointed by our Lord the universal shepherd of His flock-of the sheep and of the lambs-that is, shepherd of the Bishops and Priests as well as of the people. The Bishops are shepherds, in reference to their flocks; they are sheep, in reference to the Pope, who is the shepherd of shepherds. The Pope, as shepherd, must feed the flock not with the poison of error, but with the healthy food of sound doctrine; for he is not a shepherd, but a hireling, who administers pernicious food to his flock.

Among the General Councils of the Church already held I shall mention only three, as the acts of these Councils are amply sufficient to vindicate the unerring character of the See of Rome and the Roman Pontiffs. I wish also to call your attention to three facts: First-That none of these Councils were held in Rome; Second-That one of them a.s.sembled in the East, viz: in Constantinople; and, Third-That in every one of them the Oriental and the Western Bishops met for the purpose of reunion.