LITMIR.BIZ

      Published by Good Press, 2021

       [email protected]

      EAN 4064066456139

      Table of Contents

       (i) The Biblical Attack

       (ii) Materialism

       (iii) The "Wealth and Power" Argument

       (iv) The Historical Argument

       (v) Scientific Negation

       (i) Nationalism

       (ii) Anti-Clericalism

       (iii) The Modern Mind

      The curious have remarked that one institution alone for now nineteen hundred years has been attacked not by one opposing principle but from every conceivable point.

      It has been denounced upon all sides and for reasons successively incompatible: it has suffered the contempt, the hatred and the ephemeral triumph of enemies as diverse as the diversity of things could produce.

      This institution is the Catholic Church.

      Alone of moral things present among man it has been rejected, criticized, or cursed, on grounds which have not only varied from age to age, but have been always of conflicting and often of contradictory kinds.

      No one attacking force seems to have cared whether its particular form of assault were in agreement with others past, or even contemporary, so long as its assault were directed against Catholicism. Each is so concerned, in each case, with the thing attacked that it ignores all else. Each is indifferent to learn that the very defects it finds in this Institution are elsewhere put forward as the special virtues of some other opponent. Each is at heart concerned not so much with its own doctrine as with the destruction of the Faith.

      Thus we have had the Church in Her first days sneered at for insisting on the presence of the full Divine nature in one whom many knew only as a man; at the very same time She was called Blasphemous for admitting that a Divine personality could be burdened with a suffering human nature. She was furiously condemned, in later ages, for laxity in discipline and for extravagant severity; for softness in organization and for tyranny; for combating the appetites natural to man, and for allowing them excess and even perversion; for ridiculously putting forward a mass of Jewish folklore as the Word of God, and for neglecting that same Word of God; for reducing everything to reason—that is, to logic, which is the form of reason—and for appealing to mere emotion. Today She is equally condemned for affirming dogmatically the improbable survival of human personality after death, and for refusing to admit necromantic proofs of it—and pronouncing the search for them accursed.

      The Church has been presented, and by one set of Her enemies, as based upon the ignorance and folly of Her members—they were either of weak intellect or drawn from the least instructed classes. By another set of enemies She has been ridiculed as teaching a vainly subtle philosophy, splitting hairs, and so systematizing Her instruction that it needs a trained intelligence to deal with Her theology as a special subject.

      This unique experience suffered by the Church, this fact that She alone is attacked from every side, has been appealed to by Her doctors throughout the ages as a proof of Her central position in the scheme of reality; for truth is one and error multiple.

      It has also been used as an argument for the unnatural and evil quality of Catholicism that it should have aroused from the first century to the twentieth such varied and unceasing hostility.

      But what has been more rarely undertaken, and what is of particular interest to our own day, is an examination of the battle's phases. Which of the attacks are getting old-fashioned? Which new offensives are beginning to appear, and from what direction do they come? Which are the main assaults of the moment? What is the weight of each, and with what success are they being received and thrown back?

      I say, this cataloging of the attacks in their order of succession, from these growing outworn in any period to the new ones just appearing, has been neglected. A general view of the procession is rarely taken. Yet to make such an appreciation should be of value. The situation of the Church at any one time can be estimated only by noting what forms of attack are failing, and why; with what degree of resistance the still vigorous ones are being combated; what novel forms of offensive are appearing. It is only so that we can judge how the whole position stood or stands in any one historical period.

      Now the historical period in which we have most practical interest is our own. To grasp the situation of the Catholic Church today we must appreciate which of the forces opposing her are today growing feeble, which are today in full vigor, which are today appearing as new antagonists, hardly yet in their vigor but increasing.

      As for the Faith itself it stands immovable in the midst of all such hostile things; they arise and pass before that majestic presence:

      "Stat et stabit, manet et manebit: spectator orbis."

      Let us note at the outset that the result of our examination (the true position of the Catholic Church today, and Her chances of triumph or defeat) is of the most urgent and immediate importance to all our civilization. There is no other judgment concerning the fate of mankind—and particularly of our own European civilization with its extensions in the New World—compatible in significance to a just estimate of the strength and chances of the Catholic Church. There is no other matter on the same level of interest. That interest is of the same absorbing kind to the man who regards the Faith as an illusion, to the man who hates it as an enemy, and to the man who accepts it as the only authoritative voice on earth.

      How Catholicism stands today is obviously a vital matter both to the man who recognizes it for the salvation of the world, and to the man who regards it as a mortal poison in society. But it is also a vital matter to any neutral observer who has enough history to know that religion is at the root of every culture, and that on the rise and fall of religions the great changes of society have depended.

      Were human society molded by material environment the fate of no spiritual institution, however august or widespread, would be of final moment. A new mechanical invention, a new turn in the external mode of life, would be the thing to note and the thing upon which we might base our judgment of human fates. But it is not so. The form of any society ultimately depends upon its philosophy, upon its way of looking at the universe, upon its judgment of moral values: that is, in the concrete, upon its religion.

      For whether it calls its philosophy by the name of "religion" or no, into what is, in practice, a religion of some kind, the philosophy of any society ultimately falls. The ultimate source of social form is the attitude of the mind; and at the heart of every culture is a creed and code of morals: expressed or taken for granted.

      If it were true that economic circumstances mainly decided the fate of society (and that is a more respectable error than the mechanical, for every human economic system or discovery or adaptation, proceeds from the mind) then we might waste our time, as so many do today, on discussing economic tendencies as determining the future of man. But it is not

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