Outspoken Essays

The disciples, however, had been too profoundly stirred by hope to accept defeat. None of them had seen Jesus die; and though they knew that He was dead, they hardly realised it. Besides, they were fellow-countrymen of those who had asked whether Jesus was not Elijah, or even John the Baptist, come to life again. What more natural than that Peter should see the Master one day while fishing on the lake? 'The impulse once given, this belief grew by the very need which it had to strengthen itself.' Christ 'appeared also to the eleven,' So it was that their faith brought them back to Jerusalem, and Christianity was born.

'The supernatural life of Christ in the faithful and in the Church has been clothed in an historical form, which has given birth to what we might somewhat loosely call the Christ of legend.' So the Italian manifesto sums up the result of this reconstruction or denudation of the Gospel history.[73] 'Such a criticism,' say the authors not less frankly than truly, 'does away with the possibility of finding in Christ's teaching even the embryonic form of the Church's later theological teaching.'[74]

Readers unfamiliar with Modernist literature will probably have read the foregoing extracts with utter amazement. It seems hardly credible that such views should be propounded by Catholic priests, who claim to remain in the Catholic Church, to repeat her creeds, minister at her altars, and share her faith. What more, it may well be asked, have rationalist opponents of Christianity ever said, in their efforts to tear up the Christian religion by the roots, than we find here admitted by Catholic apologists? What is left of the object of the Church's worship if the Christ of history was but an enthusiastic Jewish peasant whose pathetic ignorance of the forces opposed to Him led Him to the absurd enterprise of attempting a coup d'état at Jerusalem? Is not Jesus reduced by this criticism to the same level as Theudas or Judas of Galilee? and, if this is the true account, what sentiment can we feel, when we read His tragic story, but compassion tinged with contempt?

And on what principles are such liberties taken with our authorities? What is the criterion by which it is decided that Christ said, 'I am a king,' but not 'My kingdom is not of this world'? Why must the resurrection have been only a subjective hallucination in the minds of the disciples? To these questions there is a plain answer. The non-intervention of God in history is an axiom with the Modernists. 'L'historien,' says M. Loisy, 'n'a pas à s'inspirer de l'agnosticisme pour écarter Dieu de l'histoire; il ne l'y rencontre jamais.'[75] It would be more accurate to say that, whenever the meeting takes place, 'the historian' gives the Other the cut direct.

But now comes in the peculiar philosophy by which the Modernists claim to rehabilitate themselves as loyal and orthodox Catholics, and to turn the flank of the rationalist position, which they have seemed to occupy themselves. The reaction against Absolutism in philosophy has long since established itself in Germany and France. In England and Scotland the battle still rages; in America the rebound has been so violent that an extreme form of anti-intellectualism is now the dominant fashion in philosophy. It would have been easy to predict—and in fact the prediction was made—that the new world-construction in terms of will and action, which disparages speculative or theoretical truth and gives the primacy to what Kant called the practical reason, would be eagerly welcomed by Christian apologists, hard-pressed by the discoveries of science and biblical criticism. Protestants, in fact, had recourse to this method of apologetic before the Modernist movement arose. The Ritschlian theology in Germany (in spite of its 'static' view of revelation), and the Symbolo-fidéisme of Sabatier and Ménégoz, have many affinities with the position of Tyrrell, Laberthonnière, and Le Roy.

It is exceedingly difficult to compress into a few pages a fair and intelligible statement of a Weltansicht which affects the whole conception of reality, and which has many ramifications. There is an additional difficulty in the fact that few of the Modernists are more than amateurs in philosophy. They are quick to see the strategic possibilities of a theory which separates faith and knowledge, and declares that truths of faith can never come into collision with truths of fact, because they 'belong to different orders.' It suits them to follow the pragmatists in talking about 'freely chosen beliefs,' and 'voluntary certainty '; Mr. Tyrrell even maintains that 'the great mass of our beliefs are reversible, and depend for their stability on the action or permission of the will.' But philosophy is for them mainly a controversial weapon. It gives them the means of justifying their position as Catholics who wish to remain loyal to their Church and her formularies, but no longer believe in the miracles which the Church has always regarded as matters of fact. Nevertheless, an attempt must be made to explain a point of view which, to the plain man, is very strange and unfamiliar.

Two words are constantly in the mouth of Modernist controversialists in speaking of their opponents. The adherents of the traditional theology are 'intellectualists,' and their conception of reality is 'static.' The meaning of the latter charge may perhaps be best explained from Laberthonnière's brilliantly written essay, 'Le Réalisme Chrétien et l'Idéalisme Grec.' The Greeks, he says, were insatiable in their desire to see, like children. Blessedness, for them, consisted in a complete vision of reality; and, since thought is the highest kind of vision, salvation was conceived of by them as the unbroken contemplation of the perfectly true, good, and beautiful. Hence arose the philosophy of 'concepts'; they idealised nature by considering it sub specie æternitatis. Reality resided in the unchanging ideas; the mutable, the particular, the individual was for them an embarrassment, a 'scandal of thought.' The sage always tries to escape from the moving world of becoming into the static world of being. But an ideal world, so conceived, can only be an abstraction, an impoverishment of reality. Such an idealism gives us neither a science of origins nor a science of ends. Greek wisdom sought eternity and forgot time; it sought that which never dies, and found that which never lives.

Hellenised Christianity, proceeds our critic, regarded the incarnation statically, as a fact in past history. But the real Christ is an object of faith. 'He introduces into us the principles of that which we ought to be. That which He reveals, He makes in revealing it.' In other words, Christ, and the God whom He reveals, are a power or force rather than a fact. 'A God who has nothing to become has nothing to do.' God is not the idea of ideas, but the being of beings and the life of our life. He is not a supreme notion, but a supreme life and an immanent action. He is not the 'unmoved mover,' but He is in the movement itself as its principle and end. While the Greeks conceived the world sub specie æternitatis, God is conceived by modern thought sub specie temporis. God's eternity is not a sort of arrested time in which there is no more life; it is, on the contrary, the maximum of life.

It is plain that we have here a one-sided emphasis on the dynamic aspect of reality no less fatal to sound philosophy than the exclusively static view which has been falsely attributed to the Greeks. A little clear thinking ought to be enough to convince anyone that the two aspects of reality which the Greeks called στἁσιϛ and κἱνησιϛ are correlative and necessary to each other. A God who is merely the principle of movement and change is an absurdity. Time is always hurling its own products into nothingness. Unless there is a being who can say, 'I am the Lord, I change not,' the 'sons of Jacob' cannot flatter themselves that they are 'not consumed.'[77] But Laberthonnière and his friends are not much concerned with the ultimate problems of metaphysics; what they desire is to shake themselves free from 'brute facts' in the past, to be at liberty to deny them as facts, while retaining them as representative ideas of faith. If reality is defined to consist only in life and action, it is a meaningless abstraction to snip off a moment in the process, and ask, 'Did it ever really take place?' This awkward question may therefore be ignored as meaningless and irrelevant, except from the 'abstract' standpoint of physical science.

The crusade against 'intellectualism' serves the same end. M. Le Roy and the other Christian pragmatists have returned to the Nominalism of Duns Scotus. The following words of Frassen, one of Scotus' disciples, might serve as a motto for the whole school:

'Theologia nostra non est scientia. Nullatenus speculativa est, sed simpliciter practica. Theologiae obiectum non est speculabile, sed operabile. Quidquid in Deo est practicum est respectu nostri.'

M. Le Roy also seems to know only these two categories. Whatever is not 'practical'—having an immediate and obvious bearing on conduct—is stigmatised as 'theoretical' or 'speculative.' But the whole field of scientific study lies outside this classification, which pretends to be exhaustive. Science has no 'practical' aim, in the narrow sense of that which may serve as a guide to moral action; nor does it deal with 'theoretical' or 'speculative' ideas, except provisionally, until they can be verified. The aim of science is to determine the laws which prevail in the physical universe; and its motive is that purely disinterested curiosity which is such an embarrassing phenomenon to pragmatists. And since the faith which lies behind natural science is at least as strong as any other faith now active in the world, it is useless to frame categories in such a way as to exclude the question, 'Did this or that occurrence, which is presented as an event in the physical order, actually happen, or not?' The question has a very definite meaning for the man of science, as it has for the man in the street. To call it 'theoretical' is ridiculous.

What M. Le Roy means by 'interpreting dogmas in the language of practical action' may be gathered from his own illustrations. The dogma, 'God is our Father,' does not define a 'theoretical relation' between Him and us. It signifies that we are to behave to Him as sons behave to their father. 'God is personal' means that we are to behave to Him as if He were a human person. 'Jesus is risen' means that we are to think of Him as if He were our contemporary. The dogma of the Real Presence means that we ought to have, in the presence of the consecrated Host, the same feelings which we should have had in the presence of the visible Christ. 'Let the dogmas be interpreted in this way, and no one will dispute them.'[78]

The same treatment of dogma is advocated in Mr. Tyrrell's very able book 'Lex Orandi.' The test of truth for a dogma is not its correspondence with phenomenal fact, but its 'prayer-value.' This writer, at any rate before his suspension by the Society of Jesus, to which he belonged, is less subversive in his treatment of history than the French critics whom we have quoted. Although in apologetics the criterion for the acceptance of dogmas must, he thinks, be a moral and practical one, he sometimes speaks as if the 'prayer-value' of an ostensibly historical proposition carried with it the necessity of its truth as matter of fact.

But Mr. Tyrrell does not seem to mean all that these sentences might imply. He speaks repeatedly, in the 'Lex Orandi,' of the 'will-world' as the only real world.

Because the 'abstract' sciences cannot and do not attempt to reach ultimate truth, it is assumed that they are altogether 'barren forms,' This is the error of much Oriental mysticism, which denies all value to what it regards as the lower categories. In his later writings Mr. Tyrrell objects to being classed with the American and English pragmatists—the school of Mr. William James. But the doctrine of these passages is ultra-pragmatist. The will, which is illegitimately stretched to include feeling,[80] is treated as the creator as well as the discerner of reality. The 'world of appearance' is plastic in its grasp. It is this metaphysical pragmatism which is really serviceable to Modernism. If the categories of the understanding can be so disparaged as to be allowed no independent truth, value, or importance, all collisions between faith and fact may be avoided by discrediting in advance any conclusions at which science may arrive. Assertions about 'brute fact' which are scientifically false may thus not be untrue when taken out of the scientific plane, because outside that plane they are harmless word-pictures, soap-bubbles blown off by the poetical creativeness of faith Any assertion about fact which commends itself to the will and affections and which is proved by experience to furnish nutriment to the spiritual life, may be adhered to without scruple. It is not only useful, but true, in the only sense in which truth can be predicated of anything in the higher sphere.

The obvious criticism on this notion of religious truth as purely moral and practical is that it is itself abstract and one-sided. The universe as it appears to discursive thought, with its vast system of seemingly uniform laws, which operate without much consideration for our wishes or feelings, must be at least an image of the real universe. We cannot accept the irreconcilable dualism between the will-world and the world of phenomena which the philosophical Modernists assume. The dualism, or rather the contradiction, is not in the nature of things, nor in the constitution of our minds, but in the consciousness of the unhappy men who are trying to combine two wholly incompatible theories. On the critical side they are pure rationalists, much as they dislike the name. They claim, as we have seen, to have advanced to philosophy through criticism. But the Modernist critics start with very well-defined presuppositions. They ridicule the notion that 'God is a personage in history'; they assume that for the historian 'He cannot be found anywhere'; that He is as though He did not exist. On the strength of this presupposition, and for no other reason, they proceed to rule out, without further investigation, all alleged instances of divine intervention in history. Unhampered by any of the misgivings which predispose the ordinary believer to conservatism, they follow the rationalist argument to its logical conclusions with startling ruthlessness. And then, when the whole edifice of historical religion seems to have been overthrown to the very foundations, they turn round suddenly and say that all their critical labours mean nothing for faith, and that we may go on repeating the old formulas as if nothing had happened. The Modernists pour scorn on the scholastic 'faculty-psychology,' which resolves human personality into a syndicate of partially independent agents; but, in truth, their attempt to blow hot and cold with the same mouth seems to have involved them in a more disastrous self-disruption than has been witnessed in the history of thought since the fall of the Nominalists. In a sceptical and disillusioned age their disparagement of 'intellectualism' or rather of discursive thought in all its operations, might find a response. But in the twentieth century the science which, as critics, they follow so unswervingly will not submit to be bowed out of the room as soon as matters of faith come into question. Our contemporaries believe that matters of fact are important, and they insist, with ever-increasing emphasis, that they shall not be called upon to believe, as part of their religious faith, anything which as a matter of fact, is not true. The Modernist critic, when pressed on this side, says that it is natural for faith to represent its ideas in the form of historical facts, and that it is this inevitable tendency which causes the difficulties between religion and science. A sane criticism will allow that this is very largely true, but will not, we are convinced, be constrained to believe with M. Loisy that the historical original of the Christian Redeemer was the poor deluded enthusiast whom he portrays in 'Les Évangiles Synoptiques.'

However this may be—and it must remain a matter of opinion—the very serious question arises, whether it is really natural for faith to represent its ideas in the form of historical facts when it knows that these facts have no historical basis. The writers with whom we are dealing evidently think it is natural and inevitable, and we must assume that they speak from their own spiritual experience. But this state of mind does not seem to be a very common one. Those who believe in the divinity of Christ, but not in His supernatural birth and bodily resurrection, do not, as a rule, make those miracles the subject of their meditations, but find their spiritual sustenance in communion with the 'Christ who is the same yesterday, to-day, and for ever. Those who regard Jesus only as a prophet sent by God to reveal the Father, generally pray only to the God whom He revealed, and cherish the memory of Jesus with no other feelings than supreme gratitude and veneration. Those, lastly, who worship in God only the Great Unknown who makes for righteousness, find myths and anthropomorphic symbols merely disturbing in such devotions as they are still able to practise. In dealing with convinced Voluntarists it is perhaps not disrespectful to suggest that the difficult position in which they find themselves has produced a peculiar activity of the will, such as is seldom found under normal conditions.

We pass to the position of the Modernists in the Roman Catholic Church. It is well known that the advisers of Pius X have committed the Papacy to a wholesale condemnation of the new movement. The reasons for this condemnation are thus summed up by a distinguished ecclesiastic of that Church[81]:

The official condemnation is contained in two documents—the decree of the Holy Inquisition, 'Lamentabili sane exitu,' July 3, 1907, and the Encyclical, 'Pascendi dominici gregis,' September 8, 1907. These pronouncements are intended for Catholics; and their tone is that of authoritative denunciation rather than of argument. In the main, the summary which they give of Modernist doctrines is as fair as could be expected from a judge who is passing sentence; but the papal theologians have not always resisted the temptation to arouse prejudice by misrepresenting the views which they condemn. We have not space to analyse these documents, nor is it necessary to do so. It will be more to the purpose to consider whether, in spite of their official condemnation, the Modernists are likely in the future to make good their footing in the Roman Church.

Even before the Encyclical the Modernists had used very bold language about the authority of the Church.

In a note he explains: 'The Church of the Catacombs became the Church of the Vatican; who can tell what the Church of the Vatican may not turn into?'

It is thus on a very elastic theory of development that the Modernists rely. 'The differences between the larval and final stages of many an insect are often far greater than those which separate kind from kind.' And so this Proteus of a Church, which has changed its form so completely since the Gospel was first preached in the subterranean galleries of Rome, may undergo another equally startling metamorphosis and come to believe in a God who never intervenes in history. We may here remind our readers of Newman's tests of true development, and mark the enormous difference.

Mr. Tyrrell's 'Much-abused Letter' reaches, perhaps, the high-water mark of Modernist claims. Not all the writers whom we have quoted would view with complacency the prospect of the Catholic Church dying to live again, or being content to live only in its progeny. The proverb about the new wine-skins is one of sinister augury in such a connection. If the Catholic Church is really in such an advanced stage of decay that it must die before it can live, why do those who grasp the situation wish to keep it alive? Are they not precisely pouring their new wine into old bottles? Mr. Tyrrell himself draws the parallel with Judaism in the first century. Paul, he says, 'did not feel that he had broken with Judaism,' But the Synagogue did feel that he had done so, and history proved that the Synagogue was right.

Development, however great the changes which it exhibits, can only follow certain laws; and the development of the Church of Rome has steadily followed a direction opposite to that which the Modernists demand that it shall take. Newman might plausibly claim that the doctrines of purgatory and of the papal supremacy are logically involved in the early claims of the Roman Church. The claim is true at least in this sense, that, given a political Church organised as an autocracy, these useful doctrines were sure, in the interests of the government, to be promulgated sooner or later. But there is not the slightest reason to suppose that the next development will be in the direction of that peculiar kind of Liberalism favoured by the Modernists. It is difficult to see how the Vatican could even meet the reformers half-way without making ruinous concessions.' This supernatural mechanism,' M. Loisy says in his last book, 'Modernism tends to ruin completely,' Just so; but the Roman Church lives entirely on the faith in supernatural mechanism. Her sacramental and sacerdotal system is based on supernatural mechanism—on divine interventions in the physical world conditioned by human agency; her theology and books of devotion are full of supernatural mechanism; the lives of her saints, her relics and holy places, the whole literature of Catholic mysticism, the living piety and devotion of the faithful, wherever it is still to be found, are based entirely on that very theory of supernaturalistic dualism which the Modernist, when he acts as critic, begins by ruling out as devoid of any historical or scientific actuality. The attractiveness of Catholicism as a cult depends almost wholly on its frank admission of the miraculous as a matter of daily occurrence. To rationalise even contemporary history as M. Loisy has rationalised the Gospels would be suicide for Catholicism.

It is tempting to give a concrete instance by way of illustrating the impassable chasm which divides Catholicism as a working system from the academic scheme of transformation which we have been considering.

This is Catholicism in practice. Those who think to reform it by their contention that supernatural interventions can never be matters of fact, are liable to the reproach which they most dislike—that of scholastic intellectualism, and neglect of concrete experience.

This denial of the supernatural as a factor in the physical world seems to us alone sufficient to make the position of the Modernists in the Roman Church untenable. That form of Christianity stands or falls with belief in miracles. It has always sought to bring the divine into human life by intercalating acts of God among facts of nature. Its whole sacred literature, as we have said, is penetrated through and through by the belief that God continually intervenes to change the course of events. What would become of the cult of Mary and the saints if it were recognised that God does not so interfere, and that the saints, if criticism allows that they ever existed, can do nothing by their intercessions to avert calamity or bring blessing? The Modernist priest, it appears, can still say 'Ora pro nobis' to a Mary whose biography he believes to be purely mythical. At any rate, he can tell his consultants with a good conscience that if they pray to Mary for grace they will receive it. But what is the good of this make-believe? And, if it is part of a transaction in which the worshipper pays money for assistance which he believes to be miraculous and only obtainable through the good offices of the Church, is it even morally honest? The worshipper may be helped by his subjective conviction that his cheque on the treasury of merit has been honoured; but if, apart from the natural effects of suggestion, nothing has been given him but a mere placebo, is the sacerdotal office one which an honourable man would wish to fill?

We have no wish whatever to make any imputation against the motives of the brave men who have withstood the thunders of the Vatican, and who in some cases have been professionally ruined by their courageous avowal of their opinions. Perhaps none but a Catholic priest can understand how great the sacrifice is when one in his position breaks away from the authority of those who speak in the name of the Church, and deliberately incurs the charge, still so terrible in Catholic ears, of being a heretic and a teacher of heresy. Not one man in twenty would dare to face the storm of obloquy, hatred, and calumny which is always ready to fall on the head of a heretical priest. The Encyclical indicates the measures which are to be taken officially against Modernists. Pius X ordains that all the young professors suspected of Modernism are to be driven from their chairs in the seminaries; that infected books are to be condemned indiscriminately, even though they may have received an imprimatur; that a committee of censors is to be established in every diocese for the revision of books; that meetings of liberal priests or laymen are to be forbidden; that every diocese is to have a vigilance committee to discover and inform against Modernists; and that young clerical Modernists are to be put 'in the lowest places,' and held up to the contempt of their more orthodox or obsequious comrades. But this persecution is as nothing compared with the crushing condemnation with which the religious world, which is his only world, visits this kind of contumacy; the loss of friendships, the grief and shame of loved relatives, and the haunting dread that an authority so august as that which has condemned him cannot have spoken in vain. Assuredly all lovers of truth must do homage to the courage and self-sacrifice of these men. The doubt which may be reasonably felt and expressed as to the consistency of their attitude reflects no discredit on them personally. Nevertheless, the alternative must be faced, that a 'modernised' Catholicism must either descend to deliberate quackery, or proclaim that the bank from which the main part of her revenues is derived has stopped payment.

What will be the end of the struggle, and in what condition will it leave the greatest Church in Christendom? There are some who think that the Church will grow tired of the attitude of Canute, and will retreat to the chair which Modernism proffers, well above high-water mark. But the policy of Rome has never been concession, but repression, even at the cost of alienating large bodies of her supporters; and we believe that in the present instance, as on former occasions, the Vatican will continue to proscribe Modernism until the movement within her body is crushed. She can hardly do otherwise, for the alternative offered is not a gradual reform of her dogmas, but a sweeping revolution. This we have made abundantly clear by quotations from the Modernists themselves. If the Vatican once proclaimed that such views about supernaturalism as those which we have quoted are permissible, a deadly wound would be inflicted on the faith of simple Catholics all over the world. The Vicar of Christ would seem to them to have apostatised. The whole machinery of piety, as practised in Catholic countries, would be thrown out of gear. Nor is there any strong body of educated laymen, such as exists in the Protestant Churches, who could influence the Papacy in the direction of Liberalism. Not only are the laity taught that their province is to obey, and never to call in question the decisions of ecclesiastics, but the large majority of thoughtful laymen have already severed their connection with the Church, and take no interest in projects for its reform. Everything points to a complete victory for the Jesuits and the orthodox party; and, much as we may regret the stifling of free discussion, and the expulsion of earnest and conscientious thinkers from the Church which they love, it is difficult to see how any other policy could be adopted.

Of the Modernists, a few will secede, others will remain in the Church, though in open revolt against the Vatican; but the majority will be silenced, and will make a lip-submission to authority. The disastrous results of the rebellion, and of the means taken to crush it, will be apparent in the deterioration of the priesthood. Modern thought, it will be said, has now been definitely condemned by the Church; war has been openly declared against progress. Many who, before the crisis of the last few years, believed it possible to enter the Roman Catholic priesthood without any sacrifice of intellectual honesty, will in the future find it impossible to do so. We may expect to see this result most palpable in France, where men think logically, and are but little influenced by custom and prejudice. Unless the Republican Government blows the dying embers into a blaze by unjust persecution, it is to be feared that Catholicism in that country may soon become 'une quantité négligeable.' The prospects of the Church in Italy and Spain do not seem very much better. In fact the only comfort which we can suggest to those who regret the decline of an august institution, is that decadent autocracies have often shown an astonishing toughness. But as head of the universal Church, in any true sense of the word, Rome has finished her life.

A more vital question, for those at least who are Christians, but not Roman Catholics, is in what shape the Christian religion will emerge from the assaults upon traditional beliefs which science and historical criticism are pressing home. We have given our reasons for rejecting the Modernist attempt at reconstruction. In the first place, we do not feel that we are required by sane criticism to surrender nearly all that M. Loisy has surrendered. We believe that the kingdom of God which Christ preached was something much more than a patriotic dream. We believe that He did speak as never man spake, so that those who heard Him were convinced that He was more than man. We believe, in short, that the object of our worship was a historical figure. Nothing has yet come to light, or is likely to come to light, which prevents us from identifying the Christ of history with the Christ of faith, or the Christ of experience.

But, if too much is surrendered on one side, too much is taken back on the other. The contention that the progress of knowledge has left the traditional beliefs and cultus of Catholics untouched is untenable. It is not too much to say that the whole edifice of supernaturalistic dualism under which Catholic piety has sheltered itself for fifteen hundred years has fallen in ruins to the ground. There is still enough superstition left to win a certain vogue for miraculous cures at Lourdes, and split hailstones at Remiremont. But that kind of religion is doomed, and will not survive three generations of sound secular education given equally to both sexes. The craving for signs and wonders—that broad road which attracts so many converts and wins so rapid a success—leads religion at last to its destruction, as Christ seems to have warned His own disciples. Science has been the slowly advancing Nemesis which has overtaken a barbarised and paganised Christianity. She has come with a winnowing fan in her hand, and she will not stop till she has thoroughly purged her floor. She has left us the divine Christ, whatever may be the truth about certain mysterious events in His human life. But assuredly she has not left us the right to offer wheedling prayers to a mythical Queen of Heaven; she has not left us the right to believe in such puerile stories as the Madonna-stamp on hailstones, in order to induce a comfortably pious state of mind.

The dualism alleged to exist between faith and knowledge will not serve. Man is one, and reality is one; there can no more be two 'orders of reality' not affecting each other than there can be two faculties in the human mind working independently of each other. The universe which is interpreted to us by our understanding is not unreal, nor are its laws pliant to our wills, as the pragmatists do vainly talk. It is a divinely ordered system, which includes man, the roof and crown of things, and Christ, in whom is revealed to us its inner character and meaning. It is not the province of faith either to flout scientific knowledge, or to contaminate the material on which science works by intercalating what M. Le Roy calls 'transhistorical symbols'—myths in fact—which do not become true by being recognised as false, as the new apologetic seems to suggest. Faith is not the born storyteller of Modernist theology. Faith is, on the practical side, just the resolution to stand or fall by the noblest hypothesis; and, on the intellectual side, it is a progressive initiation, by experiment which ends in experience, into the unity of the good, the true, and the beautiful, founded on the inner assurance that these three attributes of the divine nature have one source and conduct to one goal.

The Modernists are right in finding the primary principle of faith in the depths of our undivided personality. They are right in teaching that faith develops and comes into its own only through the activity of the whole man. They are right in denying the name of faith to correct opinion, which may leave the character untouched. As Hartley Coleridge says:

For all this we are grateful to them. But we maintain that the future of Christianity is in the hands of those who insist that faith and knowledge must be confronted with each other till they have made up their quarrel. The crisis of faith cannot be dealt with by establishing a modus vivendi between scepticism and superstition. That is all that Modernism offers us; and it will not do. Rather we will believe, with Clement of Alexandria, that πιστη ἡ γνὡσιϛ, γνωστη δε ἡ πἱστιϛ.

If this confidence in the reality of things hoped for and the hopefulness of things real be well-founded, we must wait in patience for the coming of the wise master-builders who will construct a more truly Catholic Church out of the fragments of the old, with the help of the material now being collected by philosophers, psychologists, historians, and scientists of all creeds and countries. When the time comes for this building to rise, the contributions of the Modernists will not be described as wood, hay, or stubble. They have done valuable service to biblical criticism, and in other branches, which will be always recognised. But the building will not (we venture to prophesy) be erected on their plan, nor by their Church. History shows few examples of the rejuvenescence of decayed autocracies. Nor is our generation likely to see much of the reconstruction. The churches, as institutions, will continue for some time to show apparent weakness; and other moralising and civilising agencies will do much of their work. But, since there never has been a time when the character of Christ and the ethics which he taught have been held in higher honour than the present, there is every reason to expect that the next 'Age of Faith,' when it comes, will be of a more genuinely Christian type than the last.

CARDINAL NEWMAN