Origins of the Roman Catholic church

Media

Part of The American Chamber of Commerce Journal

Title: Origins of the Roman Catholic church
Language: English
Source: The American Chamber of Commerce Journal Volume 9 (No. 6) June 1929
Year: 1929
Rights
Fulltext: .imaJjLJIV WirJUUljXWli jyJUf\.n/iL 15 Origins of the Roman Catholic Church GIBBON—(Continued from May) III. The supernatural gifts, which even in this life were ascribed to the Christians above the rest of mankind, must have conduced to their own comfort, and very frequently to the conviction of infidels. Besides the occasional prodigies, which might sometimes be effected by the immediate interposition of the Deity when he suspended the laws of Nature for the service of religion, the Christian church, from the time of the apostles and their first disciples, has claim ed an uninterrupted succession of miraculous powers, the gift of tongues, of vision, and of prophecy, the power of expelling daemons, of healing the sick, and of raising the dead. The knowledge of foreign languages was frequently communicated to the contemporaries of Ire naeus, though Irenaeus himself was left to strug gle with the difficulties of a barbarous dialect, whilst he preached the gospel to the natives of Gaul. The divine inspiration, whether it was conveyed in the form o f a waking or of a sleeping vision, is described as a favor very liberally bestowed on all ranks of the faithful, on women as on elders, on boys as well as upon bishops. When their devout minds were sufficiently pre pared by a course of prayer, of fasting, and of vigils, to receive the extraordinary impulse, they were transported out of their senses, and deliver ed in ecstasy what was inspired, being mere organs of the Holy Spirit, just as a pipe or flute is of him who blows into it. We may add that the design of these visions was, for the most part, either' to disclose the future history, or to guide the present administration, of the church. The expulsion of the daemons from the bodies of those unhappy persons whom they had been permitted to torment, was considered as a signal though ordinary triumph of religion, and is repeatedly alleged by the ancient apologists as the most convincing evidence of the truth of Christianity. The awful ceremony was usually performed in a public manner, and in the presence of a great number of spectators; the patient was relieved by the power or skill of the exorcist, and the vanquished daemon was heard to confess that he was one of the fabled gods of antiquity, who had impiously usurped the adoration of mankind. But the miraculous cure of diseases of the most inveterate or even preternatural kind can no longer occasion any surprise, when we recollect that in the days of Irenaeus, about the end of the second century, the resurrection of the dead was very far from being esteemed an uncommon event; that the miracle was frequently perform ed on necessary occasions, by great fasting and the joint supplication of the church of the place, and that the persons thus restored to their pray ers had lived afterwards among them many years. At such a period, when faith could boast of so many wonderful victories over death, it seems difficult to account for the scepticism of those philosophers who still rejected and derided the doctrine of the resurrection. A noble Gre cian had rested on this important ground the whole controversy, and promised Theophilus, Bishop of Antioch, that, if he could be gratified with the sight of a single person who had been actually raised from the dead, he would imme diately embrace the Christian religion. It is somewhat remarkable that the prelate of the first eastern church, however anxious for the con version of his friend, thought proper to decline this fair and reasonable challenge. The miracles of the primitive church, after obtaining the sanction of ages, have been lately attacked in a very free and ingenious inquiry, which, though it has met with the most favorable reception from the public, appears to have excited a general scandal among the divines of our own as well as of the other Protestant churches of Europe. Our different sentiments on this subject will be much less influenced by any particular arguments, than by our habits of studv and reflection; and, above all, by the ence which we have accustomed squire for the proof of a miraculous 1 c’uty of an historian does not call t- .o nterpose his private judgment in ■ v.j important controversy; but he C ; dissemble the difficulty of adopting such a theory as may reconcile the interest of religion with that of reason, of making a proper application of that theory, and of defining with precision the limits of that happy period, exempt from error and from deceit, to which we might be disposed to extend the gift of supernatural powers. From the first of the fathers to the last of the popes, a succession of bishops, of saints, of martyrs, and of miracles, is continued without interruption; and the progress of superstition was so gradual, and almost imperceptible, that we know not in what particular link we should break the chain of tradition. Every age bears testimony to the wonderful events by which it was distinguished, and its testimony appears no less weighty and respectable than that of the preceding generation, till we are insensibly led on to accuse our own inconsistency, if in the eighth or in the twelfth century We deny to the venerable Bede, or to the holy Bernard, the same degree of confidence which, in the second cen tury, we had so liberally granted to Justin or to Irenaeus. If the truth of any of those miracles is appreciated by their apparent use and pro priety, every age had unbelievers to convince, heretics to confute, and idolatrous nations to convert; and sufficient motives might always be produced to justify the interposition of Heaven. And yet, since every friend to revelation is per suaded of the reality, and every reasonable man is convinced of the cessation, of miraculous powers, it is evident that there must have been some period in which they were either suddenly or gradually withdrawn from the Christian church. Whatever aera is chosen for that purpose, the death of the apostles, the conver sion of the Roman empire, or the extinction of the Arian heresy, the insensibility of the Chris tians who lived at that time will equally afford a just matter of surprise. They still supported their pretensions after they had lost their power. Credulity performed the office of faith; fanatic ism was permitted to assume the language of inspiration, and the effects of accident or con trivance were ascribed to supernatural causes. The recent experience of genuine miracles should have instructed the Christian world in the ways of Providence, and habituated their eye (if we may use a very inadequate expression) to the style of the divine artist. Should the most Atlantic Gulf and Pacific Co. OF MANILA ENGINEERS MANUFACTURERS CONTRACTORS 71-77 Muelle de la Industria MANILA, P. I. skillful painter of modern Italy presume to dec orate his feeble imitations with the name of Ra phael or of Correggio, the insolent fraud would be soon discovered, and indignantly rejected. Whatever opinion may be entertained of the miracles of the primitive church since the time of the apostles, this unresisting softness of tem per, so conspicuous among the believers of the second and third centuries, proved of some acci dental benefit to the cause of truth and religion. In modern times, a latent and even involuntary scepticism adheres to the most pious dispositions. Their admission of supernatural truths is much less an active consent than a cold and passive acquiescence. Accustomed long since to observe and to respect the invariable order of Nature, our reason, or at least our imagination, is not sufficiently prepared to sustain the visible action of the Deity. But, in the first ages of Chris tianity, the situation of mankind was extremely different. The most curious, or the most cred ulous, among the Pagans, were often persuaded to enter into a society which asserted an actual claim of miraculous powers. The primitive Christians perpetually trod on mystic ground, and their minds were exercised by the habits of believing the most extraordinary events. They felt, or they fancied, that on every side they were incessantly assaulted by daemons, comforted by visions, instructed by prophecy, and surpriingly delivered from danger, sickness, and from death itself, by the supplications of the church. The real or imaginary prodigies, of which they so frequently conceived themselves to be the objects, the instruments, or the spectators, very happily disposed them to adopt with the same ease, but with far greater justice, the authentic wonders of the evangelic history; and thus mira cles that exceeded not the measure of their own experience inspired them with the most lively assurance of mysteries which were acknowledged to surpass the limits of their understanding. It is this deep impression of supernatural truths which has been so much celebrated under the name of faith; a state of mind described as the surest pledge of the divine favor and of future felicity, and recommended as the first, or perhaps the only merit of a Christian. According to the more rigid doctors, the moral virtues, which may be equally practised by infidels, are destitute of any value or efficacy in the work of our justifica tion. (Continued in July) SPONDING TO ADVERTISEMENTS PLEASE MENTION THE AMERICAN CHAMBER OF COMMERCE JOURNAL