Grammar of Assent

It may be urged then, that time was when the primary truths of science were unknown, and when in consequence various theories were held, contrary to each other. The first element of all things was said to be water, to be air, to be fire; the framework of the universe was eternal; or it was the ever-new combination of innumerable atoms: the planets were fixed in solid crystal revolving spheres; or they moved round the earth in epicycles mounted upon circular orbits; or they were carried whirling round about the sun, while the sun was whirling round the earth. About such doctrines there was no certitude, no more than there is now certitude about the origin of languages, the age of man, or the evolution of species, considered as philosophical questions. Now theology is at present in the very same state in which natural science was five hundred years ago; and this is the proof of it,—that, instead of there being one received theological science in the world, there are a multitude of hypotheses. We have a professed science of Atheism, another of Deism, a Pantheistic, ever so many Christian theologies, to say nothing of Judaism, Islamism, and the Oriental religions. Each of these creeds has its own upholders, and these upholders all certain that it is the very and the only truth, and these same upholders, it may happen, presently giving it up, and then taking up some other creed, and being certain again, as they profess, that it and it only is the truth, these various so-called truths being incompatible with each other. Are not Jews certain about their interpretation of their law? yet they become Christians: are not Catholics certain about the new law? yet they become Protestants. At present then, and as yet, there is no clear certainty any where about religious truth at all; it has still to be discovered; and therefore for Catholics to claim the right to lay down the first principles of theological science in their own way, is to assume the very matter in dispute. First let their doctrines be universally received, and then they will have a right to place them on a level with the certainty which belongs to the laws of motion or of refraction. This is the objection which I propose to consider.

Now first as to the want of universal reception which is urged against the Catholic dogmas, this part of the objection will not require many words. Surely a truth or a fact may be certain, though it is not generally received;—we are each of us ever gaining through our senses various certainties, which no one shares with us; again, the certainties of the sciences are in the possession of a few countries only, and for the most part only of the educated classes in those countries; yet the philosophers of Europe and America would feel certain that the earth rolled round the sun, in spite of the Indian belief of its being supported by an elephant with a tortoise under it. The Catholic Church then, though not universally acknowledged, may without inconsistency claim to teach the primary truths of religion, just as modern science, though but partially received, claims to teach the great principles and laws which are the foundation of secular knowledge, and that with a significance to which no other religious system can pretend, because it is its very profession to speak to all mankind, and its very badge to be ever making converts all over the earth, whereas other religions are more or less variable in their teaching, tolerant of each other, and local, and professedly local, in their habitat and character.

This, however, is not the main point of the objection; the real difficulty lies not in the variety of religions, but in the contradiction, conflict, and change of religious certitudes. Truth need not be universal, but it must of necessity be certain; and certainty, in order to be certainty, must endure; yet how is this reasonable expectation fulfilled in the case of religion? On the contrary, those who have been the most certain in their beliefs are sometimes found to lose them, Catholics as well as others; and then to take up new beliefs, perhaps contrary ones, of which they become as certain as if they had never been certain of the old.

In answering this representation, I begin with recurring to the remark which I have already made, that assent and certitude have reference to propositions, one by one. We may of course assent to a number of propositions all together, that is, we may make a number of assents all at once; but in doing so we run the risk of putting upon one level, and treating as if of the same value, acts of the mind which are very different from each other in character and circumstance. An assent, indeed, is ever an assent; but given assents may be strong or weak, deliberate or impulsive, lasting or ephemeral. Now a religion is not a proposition, but a system; it is a rite, a creed, a philosophy, a rule of duty, all at once; and to accept a religion is neither a simple assent to it nor a complex, neither a conviction nor a prejudice, neither a notional assent nor a real, not a mere act of profession, nor of credence, nor of opinion, nor of speculation, but it is a collection of all these various kinds of assents, at once and together, some of one description, some of another; but, out of all these different assents, how many are of that kind which I have called certitude? Certitudes indeed do not change, but who shall pretend that assents are indefectible?

For instance: the fundamental dogma of Protestantism is the exclusive authority of Holy Scripture; but in holding this a Protestant holds a host of propositions, explicitly or implicitly, and holds them with assents of various character. Among these propositions, he holds that Scripture is the Divine Revelation itself, that it is inspired, that nothing is known in doctrine but what is there, that the Church has no authority in matters of doctrine, that, as claiming it, it condemned long ago in the Apocalypse, that St. John wrote the Apocalypse, that justification is by faith only, that our Lord is God, that there are seventy-two generations between Adam and our Lord. Now of which, out of all these propositions, is he certain? and to how many of them is his assent of one and the same description? His belief, that Scripture is commensurate with the Divine Revelation, is perhaps implicit, not conscious; as to inspiration, he does not well know what the word means, and his assent is scarcely more than a profession; that no doctrine is true but what can be proved from Scripture he understands, and his assent to it is what I have called speculative; that the Church has no authority he holds with a real assent or belief; that the Church is condemned in the Apocalypse is a standing prejudice; that St. John wrote the Apocalypse is his opinion; that justification is by faith only, he accepts, but scarcely can be said to apprehend; that our Lord is God perhaps he is certain; that there are seventy-two generations between Adam and Christ he accepts on credence. Yet, if he were asked the question, he would most probably answer that he was certain of the truth of "Protestantism," though "Protestantism" means these things and a hundred more all at once, and though he believes with actual certitude only one of them all,—that indeed a dogma of most sacred importance, but not the discovery of Luther or Calvin. He would think it enough to say that he was a foe to "Romanism" and "Socinianism," and to avow that he gloried in the Reformation. He looks upon each of these religious professions, Protestantism, Romanism, Socinianism and Theism, merely as units, as if they were not each made up of many elements, as if they had nothing in common, as if a transition from the one to the other involved a simple obliteration of all that had been as yet written on his mind, and would be the reception of a new faith.

When, then, we are told that a man has changed from one religion to another, the first question which we have to ask, is, have the first and the second religions nothing in common? If they have common doctrines, he has changed only a portion of his creed, not the whole: and the next question is, has he ever made much of any doctrines but such as are if otherwise common to his new creed and his old? what doctrines was he certain of among the old, and what among the new?