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Fragments of a Faith Forgotten

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Author Topic: Fragments of a Faith Forgotten  (Read 4709 times)
Peggie Welles
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Posts: 203

« on: December 25, 2008, 03:14:07 am »

p. 15

the question of the truth or falsehood of a passage, we should consider not so much what God has said as the reason and purpose which He had in mind in saying it--this system cannot be tolerated, for all the books which the Church receives as sacred and canonical are written wholly and entirely, with all their parts, at the dictation of the Holy Ghost; and so far is it from being possible that any error can co-exist with inspiration, that inspiration not only is essentially incompatible with error, but excludes and rejects it as absolutely and necessarily as it is impossible that God Himself, the supreme truth, can utter that which is not true. This is the ancient and unchanging faith of the Church, solemnly defined in the Councils of Florence and Trent, and finally confirmed and more expressly formulated by the Council of the Vatican. . . . Hence because the Holy Ghost employed men as His instruments, we cannot therefore say that it was these inspired instruments who, perchance, have fallen into error, and not the primary author. For, by supernatural power, He so moved and impelled them to write--He was so present to them--that the things which He ordered, and those only, they, first rightly understood, then willed faithfully to write down, and finally expressed in apt words and with infallible truth. Otherwise it could not be said that He was the author of the entire Scripture. Such has always been the persuasion of the Fathers. . . . It follows that those who maintain that an error is possible in any genuine passage of the sacred writings, either pervert the Catholic notion

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of inspiration, or make God the author of such error."

This encyclical is not a curious literary relic of mediævalism; it is the most solemn and authoritative voice of the Head of by far the largest and most powerful Church of Christendom, binding on all the faithful, and circulated broadcast at the end of the nineteenth century, in which we boasted ourselves to be so much better than our fathers.

It is, of course, perfectly patent that such a pronouncement is unavoidable by the Head of a Its Immediate Result. Church which has given in its adhesion to the dogma of infallibility, and whose life depends on the maintenance of its unquestioned authority. The consequence, however, is that in order to reconcile this dogma with reason, its scholars have to resort to a casuistical method which is exceedingly distasteful to those who are nurtured in the free air of scientific research, and which unfortunately renders the writings of Roman Catholic critics open to the charge of insincerity. We need not, however, necessarily, doubt their sincerity, for in the domain of religion the commonest phenomenon is faith doing violence to reason; as students of life, therefore, we watch with keenest interest this tragedy of the human reason struggling in the bonds of a self-imposed authority, and as believers in Providence have confidence that the force thus generated will eventually be used for good, though at present it seems to many of us an unmixed evil.

This is one side of the picture, and indeed a

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most interesting one for the student of human nature. Indubitably many millions still believe The Force of Reaction. most firmly as they are bidden to believe by the Holy Father, and with a slight difference of contents and edition many millions of Protestants, who spurn the Pope's authority far from them, believe as blindly in this view of inspiration and are even more fervent bibliolaters than their Roman Catholic brethren. This conservative and reactionary force is apparently still necessary; it is the pressure which insists on ever greater and greater thoroughness from those who are clearing a way for the acceptance of a living doctrine of inspiration, to replace what for an ever-growing number appears to be the fossil of a lifeless dogma. This conservatism, we believe, will not prove an evil for Christendom in the long run, for it is largely dictated by a faith--though a blind one--in the reality of inspiration, in the sublimity of the "things not seen," which refuses to have its positive place in the human heart filled by what seems to it at present. a negation of its most cherished convictions. But could such believers open the eyes of their understanding, they would see that the busy souls who are clearing away the obscurations of centuries of misunderstanding, are filled with as lively a faith as their own----and by their devotion to truth are doing God's work in preparing the way for a fuller realization of His eternal Wisdom and a deeper understanding of human nature. True, in order to achieve this task these energetic souls are filled with an enthusiasm for criticism which is perhaps exaggerated, but which nevertheless is the necessary

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yoke-fellow of blind conservatism. It is the child of these twain that will bring light.

For if we turn to the other side of the picture, we find the keen and trained mind of the scientific The Force of Progress. intellect scrutinizing every word and letter of Scripture to test the assertions of blind faith. Textual or the Lower Criticism has for ever shattered the pretension of the Council of Trent, to settle the question of a "Textus Receptus." The Received Text is proved to have suffered in its tradition so many misfortunes at the hands of ignorant scribes and dogmatic editors that the human reason stands amazed at the spectacle. Can it be possible, it asks, that any soul possessed of God's good gift of reason can believe the literal inspiration of such a collection of protean changes of words?

It is perhaps a mistake to have given the name Criticism to such research, because the ordinary The Nature of Criticism. person looks on the term as implying something hostile and inimical; the original meaning of the word, however, did not convey such an idea, but simply the sense of examining and judging well. But the wise man will not be dismayed by a term; he will look at the thing itself, and so far from finding anything impious in so admirable an art as that of textual criticism, will regard it as a most potent means for removing human error.

But Criticism does not end with the investigation of the text; it proceeds to a higher branch and busies itself with research into the date and history of the sacred books, the analysis and comparison of their several contents, and their relations with other

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writings; in brief, it surveys the whole field of Biblical literature as to contents in all its parts. The results of this investigation are so stupendous, that we seem to enter a new religious land. But before we enter the sun-lit waters of the harbour of this new country, we must have battled through many storms which no bark of blind faith will ever survive; the only vessel that can live through them' is the ship of a rational faith.

In brief, the method of criticism is rational, it is that of private judgment; though indeed I doubt if there be any class of men who have sought more earnestly for help and guidance in their task than the great Critics of Christendom. It is this fact, the high moral worth of our Critics and their deep religious sense, which makes their work so valuable. It is the best in Christendom criticising itself--not a band of enemies without, trying to compass its discomfiture. A religion whose adherents can do this, is alive, and so long as this spirit exists cannot die. This spirit is as much the inspiration of the Holy Ghost as is the conviction of blind faith in the "credo quia absurdum" of the Roman tradition of verbal inspiration.

But we must not suppose that Criticism is an end in itself; it is but a means towards a new definition of the eternal problems of religion--a The Resultant. most potent means indeed, because these problems can now be defined with an intelligence and a knowledge of human nature which infinitely adds to their interest, and demands more pressingly than ever their solution; but Criticism cannot solve

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them, their solution depends on a still higher faculty, a faculty that will pass beyond the science of things seen to the gnosis of things unseen. This is the child that will come to birth from the congress of the two great forces of progress and reaction of which we have been speaking.

For, granting that the Bible is a library of books for the most part composed of scraps of other documents, of very various dates edited and re-edited; that the older deposits of the Jewish portion draw largely from the mythology of other nations and falsify history to an incredible extent; are in their oldest deposits profuse in unmoral doctrine and patent absurdities, and paint the picture of a God that revolts all thinking minds; that the more recent deposits of the Hebrew Scriptures, though breathing a far loftier spirit, are still open to many objections; and that the books of the Christian portion are equally called in question on numerous points;--still there is so much of beauty and lofty conception in the teachings of the Bible, and it has for so many centuries been regarded as the vehicle of God's revelation to man, that the problem of inspiration, instead of being lessened by these facts, becomes all the more pressing for solution.

What is the nature of this higher faculty which transcends the reason; and why are the records of its activity marred with imperfection and absurdities which the reason can so clearly detect?

This the scientist as scientist, the scholar as scholar, can never fully explain. Equally so the mystic as mystic cannot throw full light on the problem

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[paragraph continues] What is required is the nature born of the union of the two--a nature so hard to find that it may almost be said to be non-existent. The mystic will not submit himself to the discipline and training of science; the scholar refuses to attach any validity to the methods of the mystic. And yet without the union of the two the child of understanding cannot be born.

For some three hundred years the Western world has been evolving a wonderful instrument Nineteen Centuries Ago and Now. of natural research, a subtle grade of mind trained in what we call the scientific method; it has been developing in this instrument numerous new senses, and chief among them the sense of history. Its conquests are so brilliant that men are disposed to believe that never have such things been before; we are scornful of the past, impatient of its methods, unsympathetic to its ideas, and little inclined to profit by the lessons it can teach. As has ever been the case with nations in their prime, we think that "we are the people, and wisdom will die with us." All this is perfectly natural and even necessary for the proper development of this keen intellectual instrument, this grade of mind of which we are all so proud. But the student of human nature and the scholar of the science of life keeps looking to the past in order that he may the better forecast the future; his sense of history extends beyond the domain of the "Higher Criticism" and strives to become clairvoyant.

We have had three hundred years or so of

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cataloguing and criticism, analysis and scepticism, of most brilliant physical research in all departments; the pious have feared for the overthrow of religion, and positivists have longed for the downfall of superstition. What has it all meant; for what good purpose is this sifting; how does the strife exemplify the wise providence of God?

Perhaps it may not be so difficult as it appears at first sight, to point to the direction in which the answers to these questions may be to some extent anticipated. That similar phenomena recur in the natural world is the unvarying experience of mankind; that time is the ever-moving image of eternity, and that the wheel of genesis is ever turning, is testified to by the wiser minds of humanity. Whither, then, should we look in the history of human affairs for phenomena similar to the happenings of these last three hundred years? Whither else more certainly than to the history of the times which witnessed the birth of the religion of the Christ? The many striking parallels between the social and religious aspects of the civilization of that critical epoch and of our own times have been already sketched by a few writers, but no general notice has been taken of their endeavours, least of all has any practical lesson been learned from the review of this experience of the past. For the experience of humanity is our own experience, if we have but wit enough to understand.

The soul of man returns again and again to learn the lessons of life in this great world-school,

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according to one of the great doctrines of general religion. If this be so, it follows that when similar The Return of Souls. conditions recur a similar class of souls returns to continue its lessons of experience. It may well be even that many of the identical souls who were embodied in the early centuries of Christianity are continuing their experience among ourselves to-day. For why otherwise do the same ideas recur, why do the same problems arise, the same ways of looking at things? They cannot fall into our midst from the "Ewigkeit"; must it not be that they have been brought back by minds to whom they have already been familiar?

It would of course be exceedingly unwise to stretch even a single one of our parallels into an The Conditions of the Comparison. identity; we must bear in mind that though many of  the conditions are strikingly resemblant, some factors in great prominence in the civilization of the Græco-Roman world are only very faintly outlined in our present civilization, while some strongly marked features of our own times are but imperfectly traceable in that age.

We must further remember that the records of that time are frequently very imperfect, while the history of our own is inscribed in painful detail; and that though we can review the main outlines of the whole of that phase of civilization, we can only survey a portion of our own, for its cycle is not ended and the records of the future are not yet open to our understanding.

Finally, we must remember that the general quality of the life and mind-texture of our own age

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is generally far more subtle than it was nineteen hundred years ago--for humanity evolves.

All these considerations must be kept in mind if we would anticipate the future from a survey of the history of the past. But indeed it requires no great effort of the imagination for even the most superficial student of history to see a marked similarity between the general unrest and searching after a new ideal that marked the period of brilliant intellectual development which preceded the birth of Christianity, and the uncertainty and eager curiosity of the public mind in the closing years of the nineteenth century.

The tendency is the same in kind though not in The Intensified Present. degree; the achievements of the scientists and scholars of Alexandria (to take the most conspicuous example) during the three hundred years which preceded the Christian era, have been vastly transcended by the conquests of their successors in our own time. To-day life is more intense, thought more active, experience more extended, the need of the solution of the problem more pressing. The modern mind took birth in Greece some two thousand five hundred years ago, and developed itself by intimate contact with the ancient East, a contact made physically possible by the "world-conquest" of Alexander, and subsequently by the organising genius of Rome.

But to-day it is not the conquests of an Alexander or the power of Rome which have built the ways of communication between the nations; it is the conquests of physical science which have in truth

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united the ends of the earth, and built up an arterial and nervous system for our common Occident and Orient. mother which she has never previously possessed. It is no longer the speculative mind of Greece and the practical genius of Rome that meet together, it is not even the mind of the then confined Occident meeting with the enthusiasm and mysticism of the then Orient; it is the meeting of the great waters, the developed thought and industrious observation of the whole Western world of to-day meeting with the old slow stream of the ancient and modern East.

The great impetus which the study of oriental languages and tongues long since dead has received The Reconciliation of Science and Theology. during the last hundred years, has led to the initiation of a comparative science of ancient literature--of the world-bibles--and of religion which is slowly but surely modifying all our preconceptions. To-day it is not a Porphyry who disproves the authenticity of the Book of Daniel or a Marcion who makes havoc of what afterwards became the New Testament canon, but it is the "Higher Criticism" which has struck the death blow to unreasoning bibliolatry. The conflict between religion (or, if you will, theology) and science has produced a generation that longs and searches for a reconciliation. That reconciliation will come; Heaven and Earth will once more kiss each other. It came in the past for those souls who were searching for it, and it will come for those who seek it to-day. If the human heart seek the Light the Light will pour into it. It was so nineteen hundred

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years ago; men sought for the Light and the Light came in answer to their prayers. And if this view may at first appear strange to those who have been taught to regard the state of affairs before the coming of the Christ as one of unmixed depravity, the reading of these pages may perhaps lead them to a more reasonable view of the conditions which called for the coming of so great a Soul for the helping of mankind.

The Light was received by men in proportion to their capacity to understand it, and the Life was poured into them as their natures were capable of expansion. And if the subsequent history of the times, when the dark cloud of ignorance and intolerance settled down on Christendom for so many centuries, makes it appear as if that Life had been poured out in vain, and that Light radiated to no purpose, we should remember that they were lavished on souls and not on bodies; that the path of individual souls is not to be traced in the evolution of racial bodies. The souls incarnated into the civilisation of Greece and Rome who were capable of receiving the Light, were far different from the souls who were incarnated into the half barbarous hordes which destroyed that civilization, and out of which the new races were to be developed. The old races which supplied the conditions for the experience of the more advanced souls, were to disappear gradually, and new races were to be developed, which in their childhood could not supply the necessary conditions for the incarnation of such subtle intellects, but which in their

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manhood would attract to them still higher souls perchance. This of course did not take place with suddenness, it was all very gradual, there was much overlapping of races, as the old units and atoms were slowly replaced by new ones.

But how is it to be expected that Vandal and Goth could understand the great problems which The Birth and Death of Races. delighted the minds of the philosophers and mystics of Greece and Rome? And further, must it not all have been foreseen and provided for by the Wisdom that watches over human affairs?

Races and nations are born, and die, as men are born and die; they may be long-lived or short-lived, they may be good, bad, or indifferent. But whatever their characters and characteristics as compared with other races, their early period is that of childhood, their middle period that of manhood, and their later period that of old age.

It follows then that as a general rule the class of souls which seeks experience in them in their childhood, is not the same as the grade of souls which incarnates in them in their middle age, or in their old age. Of course there are numerous individual exceptions, for the above is the merest outline of the elements of the problem; the details are so complicated, the permutations and combinations so innumerable, that no mind can fully grasp them.

Moreover races and nations so overlap and blend, their origins and disappearings so shade off into other nations and races, that the analogy of their

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lives with the lives of men must not be overstrained. The moment of birth and the moment of death is very hard to detect in the case of a race, and the embryonic period and stages of disintegration cannot be clearly defined. Nevertheless we can trace the main moments of their evolution and perceive the differences in their main periods of age.

Our Western world, the vehicle of the modern The Manhood of the Western World. mind, has had its period of childhood; it was born  of the from the womb of Greek and Roman civilisation, and its lusty childhood was a natural period of ignorance and passion. Such considerations will enable us better to understand the otherwise sad spectacle of the dark and middle ages in Europe; they were the natural concomitants of childhood, and were followed by the intellectual development of youth and early manhood. The Western world is apparently just coming of age, and in the future we may hope it will think and act as a man and put away childish things.

The problems which will in future occupy the attention of its developed intelligence were foreshadowed in the womb of its parent, and our more immediate task will be to deal with some of the outlines of that foreshadowing.

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