Imágenes de páginas
PDF
EPUB

As for the future prospects of Spain, he must be a bold man who should attempt to speculate upon them: and when we mourn over the degradation of the Spanish nation, we must not forget that the bulk of them possess an abundant portion of material enjoyments, and are little disturbed by circumstances or reflections which harrass or oppress the more highminded and intellectual among their countrymen. They may not have carpets, votes, trial by jury, beef, beer, breeches, • Punch and the Examiner, (says Mr Ford,) but they have wine, grapes, melons, ices, songs, dances, and the guitar; love, fans, and melodramas in churches gratis, and they are happy.'

[ocr errors]

They are more than happy, they are proud. Adam, they say, had permission a few years ago to revisit the globe. He alighted in Italy, and was quite lost, every thing being so changed; he proceeded to Germany and France, and recognised nothing; crossed over to England, and felt still more abroad; but on reaching Spain he clapped his hands: Ah! ah! Here I am "quite at home; it is just like the garden of Eden when I left it. A Spaniard, before whom an Englishman was rather mockingly relating the story, drew himself up, and observed very gravely Yes, sir, and he was right, for Spain is Paradise.'

ART. VIII-1. S. Clementis Romani, S. Ignatii, S. Polycarpi, Patrum Apostolicorum, quæ supersunt: accedunt S. Ignatii et S. Polycarpi martyria; ad fidem codicum recensuit, adnotationibus variorum et suis illustravit, indicibus instruxit, GULIELMUS JACOBSON, A. M., Aulæ B. Mariæ Magdalenæ, Vice-Principalis Collegii Exon, nuper socius. 2 vols. 8vo. Oxon: 1840. 2. Easy Lessons on the Evidences of Christianity. 12mo. London: 1838.

3. Lives of the English Saints. Nos. I-XII. 12mo. London: 1845.

4. An Essay on the Development of Christian Doctrine. By J. H. NEWMAN. 8vo. London: 1845.

[ocr errors]
[ocr errors]

I' T has been observed by a contemporary writer, that the present is an age destitute of faith, yet dreading scepticism;' and if by faith' be meant a well-founded and rational belief, and by 'scepticism' the outward avowal of disbelief, then there is doubtless much truth in the remark. We may certainly discover the manifestations of such characteristics, (the one, in fact, a not

unnatural consequence of the other,) in much of the prevalent language and tone of sentiment on religious and theological subjects; especially in reference to those questions so much agitated at the present time relative to what is called Christian

[ocr errors][merged small][merged small]

It is certainly a remarkable feature in these controversies, that so many take an interest in them, which could not have been expected from the nature of the subjects, at least if taken merely in the meaning and bearing which they externally exhibit. But a little reflection will soon satisfy the candid enquirer, that when the real nature of these questions is accurately studied, they are found to disclose a relation to deeper enquiries than outward appearance would at first sight lead us to suspect.

While, at the present day, any offensive obtrusion of avowed disbelief has almost wholly disappeared, at least among the better educated classes of society, and the more respectable order of writers; yet in some discussions presenting exterior features and claims to notice of a widely different kind, we cannot but trace indications of modes of thought which seem nearly allied to the speculations of scepticism; and, especially under a seeming devo tion to ecclesiastical antiquity, and the maintenance of certain forms and dogmas, a closer examination may often discover the influence of principles involving the security of the foundations of all religion.

In a religion claiming to be true, professing to trace its origin in historical events, and connecting itself with tangible facts, as it must be supposed that the grounds of these claims would be of a kind prominently distinguishable, and unambiguous in their character; so it might be expected that they would always be held forth by the disciples and advocates of the faith, and that the study of them would be the first object of attention, as well with consistent believers as with candid enquirers of every class. Yet the profession of Christianity in the world, especially at the present day, commonly presents an instance of a very opposite kind. The distinctive grounds on which the alleged revelation is accepted, and the precise nature of its claims, are among the points least generally attended to. And while the many adopt, without thought or enquiry, the prevalent creed, those who feel the deepest interest in such subjects, and insist most strongly on high and mysterious points of doctrine, are too ready to overlook or despise the study of the grounds on which all belief must rest. In fact, comparatively few think it necessary, or even perhaps right, to examine critically into the evidence and nature of the faith they profess; and not a few systematically discard all such enquiries, and avowedly found their

belief on considerations quite foreign to those of rational conviction; or, in other words, do not acknowledge its real dependence on any reasonable principles or substantial evidence.

All parties of professed adherents to the Christian religion, doubtless agree in upholding it as a positive divine revelation, even if, possibly, with some variety of meaning; and by most it would perhaps be further regarded as in some sense peculiarly contained in the Bible. Yet not only are the more particular views adopted, as to the nature and claims of Scripture, extremely various; but with too many so vague, fluctuating, and inconsistent, as to afford little ground for substantial reliance, or distinct formation of opinions. So that few, perhaps, perceive how close is the relation between the views entertained as to the authority of the Bible, and that spirit of recurring to the records of the earlier times of Christianity, which is now so much insisted on ;-that disposition, so strongly inculcated by some theologians, to attach a high and peculiar importance to the writings of the Fathers, the tenets and formularies of the Primitive Church, and to connect the doctrines and practices of Christianity in all ages, in a close union with what is termed the teach'ing of Catholic antiquity.'

But, without at present referring to any particular views or tenets which may be supported by the writings of the Fathers, it will be perceived generally, that the study of Christian antiquity brings us directly to the connecting point between the institutions of the Church, and articles of faith, as settled into a definite system in the first centuries of its existence-and the history of the first planting, the claims of the first founders, and the authenticity of the original records of the Gospel-to which so distinct and paramount an authority has been assigned, and for which evidences of a peculiar divine character have been, at least, usually considered adducible. Here, then, if there be that unity and continuity of system for which some contend, the most material considerations respecting those evidences must arise. The claims of the Fathers, especially of the earliest or Apostolic Fathers, must, in this point of view, be intimately associated with those of the Apostles; the records and doctrines of the Church with those of the Bible.

Here we may take occasion to commend to such of our readers as may be desirous of forming a competent judgment for themselves, of the tenor and value of the earliest ecclesiastical remains, after the New Testament,-the excellent edition of the Patres Apostolici, printed at Oxford, under the learned and able Editorship of Mr Jacobson. In the convenient compass of two octavo volumes, the text of all the genuine remains

1

of the immediate successors of the Apostles has been faithfully collected, and illustrated with ample critical notices, both of the MSS, of the various previous editions-and what is known of the writers-together with a selection of the best comments from various sources, and, finally, copious indices. Neither our present object nor our necessary limits allow us to enter upon details of this nature; but we cannot avoid this passing notice of so important an accession to the means of conducting the important study to which our argument refers. A slight examination of these records themselves, will do more to convey correct ideas of Christian Antiquity, and to place in vivid contrast to the mind of the reader, the character of its teaching, with that of the New Testament, than the most elaborate discussion could, without such examination.

It will not be necessary here to advert more particularly to that peculiar theological system, grounded upon principles closely allied to those at which we have glanced-which at the present day has become so extensively prevalent and which, recent events have proved to be absolutely one in spirit and principle with Romanism. Universally discussed, as it has been, it has been taken up too much as a party question. It presents features well calculated to afford matter of excitement to the many, but upon which we have no purpose to enter on the present occasion. The more thoughtful enquirer will rather look to the far more material questions really involved; and whilst the many are content to rush into the conflict about rites and dogmas those who perceive a weightier cause at issue, will turn their thoughts to examine the soundness of the foundation on which such a system is built; and which, if true, has so opposite a tendency from that commonly ascribed to it, and so closely affecting the very existence of the substantial grounds of Christian faith.

In the earliest periods after the Apostles, we find a reference to traditional records of the apostolic doctrine and institutions, soon followed up by the specious claims of the dominant body to be the authoritative keeper and depositary of that doctrine ; *—claims which exercised a powerful influence on the whole system of belief, and soon involved in increasing ambiguity all definite grounds of faith; and amid the multiplied and obscure records and decisions to which appeal was made, a ready opening was afforded for the more extravagant pretensions of ecclesiastical authority, and all the corruptions in doctrine and practice which were by degrees introduced and upheld.

* E. g.—see Irenæus adv. Hæres., c. iii.

In the universal assumption of spiritual supremacy all minor distinctions as to the authority or origin of particular institutions, records, or documents, were necessarily merged and lost sight of. Thus, under this system, any particular claims of Scripture, any characteristic evidences of the written word, were in fact superseded by the living voice of the Church, which must necessarily be paramount to every thing. The Bible, indeed, in a secondary and auxiliary sense, was received and read with reverence and devotion; yet, of course, only under due subordination to the su. preme prerogative of the Church, and the guidance of its accredited interpreters. But it could have no distinct force, nor could any independent appeal be made to it.

[ocr errors]

And while the Catholic Church' has thus maintained all its traditions, and Scripture among them, on the same footing, the crowning claim of infallibility does away the necessity for any appeal to evidence, and renders all deficiencies in proof unworthy of notice-all alleged differences or irregularities in the claims of Scripture or the Fathers, of the remains of the Apostles, or the records of the modern Church, utterly irrelevant. All portions of the system are placed on the same level, in point of evidence-→→ from the most solemn mysteries down to the most minute dogmatical questions, from the most sacred oracles of Scripture down to the most humble fragments of antiquity or ecclesiastical ordinances. In a word, the Catholic Church' elaims itself to constitute, and be, the very depositary of divine revelation, and defines what is to be received as such by its own supreme authority; and it has even been the distinct boast of some of its advocates, that the written word might be dispensed with altogether. Thus, one of its most popular and eloquent defenders observes: The lamp of tradition delivered down by the apostles, at which the light of the Scriptures themselves was kindled, still burns with saving lustre in her ' (the Church's) hands; and were it possible that every vestige of the written word could be swept away at this moment from the " earth, the Catholic Church would but find herself as she was before a syllable of the New Testament was written; and remembering the promise of Christ, "to be with her all days,” would still hold on her course, unfaltering and unchanged, the "sole:" source of truth and dwelling-place of faith," to the last.' Such is the picture presented to us of the principle of authori tative tradition, fairly followed out to its legitimate result. Nor, it must be allowed, can any thing be more thoroughly consistent

[merged small][ocr errors]
« AnteriorContinuar »