Apologia Pro Vita Sua

The Liberal religionists of this day are a very mixed body, and therefore I am not intending to speak against them. There may be, and doubtless is, in the hearts of some or many of them a real antipathy or anger against revealed truth, which it is distressing to think of. Again; in many men of science or literature there may be an animosity arising from almost a personal feeling; it being a matter of party, a point of honour, the excitement of a game, or a satisfaction to the soreness or annoyance occasioned by the acrimony or narrowness of apologists for religion, to prove that Christianity or that Scripture is untrustworthy. Many scientific and literary men, on the other hand, go on, I am confident, in a straightforward impartial {262} way, in their own province and on their own line of thought, without any disturbance from religious difficulties in themselves, or any wish at all to give pain to others by the result of their investigations. It would ill become me, as if I were afraid of truth of any kind, to blame those who pursue secular facts, by means of the reason which God has given them, to their logical conclusions: or to be angry with science, because religion is bound in duty to take cognizance of its teaching. But putting these particular classes of men aside, as having no special call on the sympathy of the Catholic, of course he does most deeply enter into the feelings of a fourth and large class of men, in the educated portions of society, of religious and sincere minds, who are simply perplexed,—frightened or rendered desperate, as the case may be,—by the utter confusion into which late discoveries or speculations have thrown their most elementary ideas of religion. Who does not feel for such men? who can have one unkind thought of them? I take up in their behalf St. Augustine's beautiful words, "Illi in vos sæviant," &c. Let them be fierce with you who have no experience of the difficulty with which error is discriminated from truth, and the way of life is found amid the illusions of the world. How many a Catholic has in his thoughts followed such men, many of them so good, so true, so noble! how often has the wish risen in his heart that some one from among his own people should come forward as the champion of revealed truth against its opponents! Various persons, Catholic and Protestant, have asked me to do so myself; but I had several strong difficulties in the way. One of the greatest is this, that at the moment it is so difficult to say precisely what it is that is to be encountered and overthrown. I am far from denying that scientific knowledge is really growing, but it is by fits and starts; hypotheses rise and fall; it is difficult to anticipate which of them will keep their ground, {263} and what the state of knowledge in relation to them will be from year to year. In this condition of things, it has seemed to me to be very undignified for a Catholic to commit himself to the work of chasing what might turn out to be phantoms, and, in behalf of some special objections, to be ingenious in devising a theory, which, before it was completed, might have to give place to some theory newer still, from the fact that those former objections had already come to nought under the uprising of others. It seemed to be especially a time, in which Christians had a call to be patient, in which they had no other way of helping those who were alarmed, than that of exhorting them to have a little faith and fortitude, and to "beware," as the poet says, "of dangerous steps." This seemed so clear to me, the more I thought of the matter, as to make me surmise, that, if I attempted what had so little promise in it, I should find that the highest Catholic Authority was against the attempt, and that I should have spent my time and my thought, in doing what either it would be imprudent to bring before the public at all, or what, did I do so, would only complicate matters further which were already complicated, without my interference, more than enough. And I interpret recent acts of that authority as fulfilling my expectation; I interpret them as tying the hands of a controversialist, such as I should be, and teaching us that true wisdom, which Moses inculcated on his people, when the Egyptians were pursuing them, "Fear ye not, stand still; the Lord shall fight for you, and ye shall hold your peace." And so far from finding a difficulty in obeying in this case, I have cause to be thankful and to rejoice to have so clear a direction in a matter of difficulty.

But if we would ascertain with correctness the real course of a principle, we must look at it at a certain distance, and as history represents it to us. Nothing carried {264} on by human instruments, but has its irregularities, and affords ground for criticism, when minutely scrutinized in matters of detail. I have been speaking of that aspect of the action of an infallible authority, which is most open to invidious criticism from those who view it from without; I have tried to be fair, in estimating what can be said to its disadvantage, as witnessed at a particular time in the Catholic Church, and now I wish its adversaries to be equally fair in their judgment upon its historical character. Can, then, the infallible authority, with any show of reason, be said in fact to have destroyed the energy of the Catholic intellect? Let it be observed, I have not here to speak of any conflict which ecclesiastical authority has had with science, for this simple reason, that conflict there has been none; and that, because the secular sciences, as they now exist, are a novelty in the world, and there has been no time yet for a history of relations between theology and these new methods of knowledge, and indeed the Church may be said to have kept clear of them, as is proved by the constantly cited case of Galileo. Here "exceptio probat regulam:" for it is the one stock argument. Again, I have not to speak of any relations of the Church to the new sciences, because my simple question all along has been whether the assumption of infallibility by the proper authority is adapted to make me a hypocrite, and till that authority passes decrees on pure physical subjects and calls on me to subscribe them, (which it never will do, because it has not the power,) it has no tendency to interfere by any of its acts with my private judgment on those points. The simple question is, whether authority has so acted upon the reason of individuals, that they can have no opinion of their own, and have but an alternative of slavish superstition or secret rebellion of heart; and I think the whole history of theology puts an absolute negative upon such a supposition. {265}