Opening of St. Bernard's Seminary, 2nd October 1873
It is no common occasion of thankfulness to the
Giver of all good, the Divine Head of the Church, that has led our Rt. Revd.
Father, the Bishop of this Diocese, to call us this morning from our several
homes to this place. It is with no common gladness, with no ordinary words of
rejoicing and congratulations on their lips, that so many of his priests and of
his devout laity have met him here today in consequence of his invitation. At
length this Seminary is completed and in occupation, which has been for so long
a course of years a vision before his mind, and the subject of his prayers and
exertions. Years and years ago I have heard him say, that he never could be at
rest, till he was enabled by God's mercy to accomplish this great work, and God
has heard his persevering prayers and blessed his unwearied exertions. I might
say with truth, that even before some of you, my dear Brethren, were born, or
at least from the time that you were in your cradles, he, as the chief Pastor
of this diocese, when as yet you knew him not, has been engaged in that great
undertaking, of which you, by God's inscrutable grace, enjoy the benefits
without your own labours.
It is indeed a
great event in this diocese, a great event, I may say, in the history of
English Catholics, that at length the injunctions of Ecumenical Councils, the
tradition of the Church, the desire of the Sovereign Pontiff, are fulfilled
among us, and the Bishop's Throne is erected not merely in a dwelling of brick
or stone, in the midst of those in whom Christ is to be formed by his teaching,
that they in turn may be the edification and light and strength of the
generation which is to come after him.
This handing down
of the truth from generation to generation is obviously the direct reason for
the institution of seminaries for the education of the clergy. Christianity is
one religious idea. Superhuman in its origin, it differs from all other
religions. As man differs from quadruped, bird or reptile, so does Christianity
differ from the superstitions, heresies, and philosophies which are around it.
It has a theology and an ethical system of its own. This is its indestructible
idea. How are we to secure and perpetuate in this world that gift from above?
How are we to preserve to the Christian people this gift, so special, so
divine, so easily hid or lost amid the imposing falsehoods with which the world
abounds?
The divine
provision is as follows. Each circle of Christians has its own priest, who is
the representative of the divine idea to that circle in its theological and
ethical aspects. He teaches his people, he catechizes their children, bringing
them one and all into that form of doctrine, which is his own. But the Church
is made up of many such circles. How are we to secure that they may all speak
one and the same doctrine? and that the doctrine of the Apostles? Thus: by the
rule that their respective priests should in their turn all be taught from one
and the same centre, viz., their common Father, the Bishop of the diocese. They
are educated in one school, that is, in one seminary; under the rule, by the
voice and example of him who is the One Pastor of all those collections or
circles of Christians, of whom they all in time to come are to be the teachers.
Catholic doctrine, Catholic morals, Catholic worship and discipline, the
Christian character, life, and conduct, all that is necessary for being a good
priest, they learn one and all from this religious school, which is the
appointed preparation for the ministerial offices. As youths are prepared for
their secular calling by schools and teachers who teach what their calling
requires, as there are classical schools, commercial schools, teachers for each
profession, teachers of the several arts and sciences, so the sacred ministers
of the Church are made true representatives of their Bishop when they are
appointed to the charge of the Christian people, because they come from one
centre of education and from the tutelage of one head.
Hence it is that
St. Ignatius, the Martyr Bishop of Antioch, in the first century of the Church,
speaking of the ecclesiastical hierarchy, comparing the union of the sacred
orders with the Bishop, likens it to a harp which is in perfect tune. He says
in his Epistle to the Ephesians, "It becomes you to concur in the mind of
your Bishop, as indeed you do. For your estimable body of clergy, worthy of
God, is in exact harmony with your Bishop, as the strings to the harp. Hence it
is that in your unanimity and concordant charity Jesus Christ is sung. And one
by one you take your parts in the choir, so as to sing with one voice through
Jesus Christ to the Father that He may hear your petitions" (ad Eph. 4).
And if at all
times this simple unity, this perfect understanding of the members with the
Head, is necessary for the healthy action of the Church, especially is it
necessary in these perilous times. I know that all times are perilous, and that
in every time serious and anxious minds, alive to the honour of God and the
needs of man, are apt to consider no times so perilous as their own. At all
times the enemy of souls assaults with fury the Church which is their true
Mother, and at least threatens and frightens when he fails in doing mischief.
And all times have their special trials which others have not. And so far I
will admit that there were certain specific dangers to Christians at certain
other times, which do not exist in this time. Doubtless, but still admitting
this, still I think that the trials which lie before us are such as would appal
and make dizzy even such courageous hearts as St. Athanasius, St. Gregory I, or
St. Gregory VII. And they would confess that dark as the prospect of their own
day was to them severally, ours has a darkness different in kind from any that
has been before it.
The special peril
of the time before us is the spread of that plague of infidelity, that the
Apostles and our Lord Himself have predicted as the worst calamity of the last
times of the Church. And at least a shadow, a typical image of the last times
is coming over the world. I do not mean to presume to say that this is the last
time, but that it has had the evil prerogative of being like that more terrible
season, when it is said that the elect themselves will be in danger of falling
away. This applies to all Christians in the world, but it concerns me at this
moment, speaking to you, my dear Brethren, who are being educated for our own
priesthood, to see how it is likely to be fulfilled in this country.
1. And first it
is obvious that while the various religious bodies and sects which surround us
according to God's permission have done untold harm to the cause of Catholic
truth in their opposition to us, they have hitherto been of great service to us
in shielding and sheltering us from the assaults of those who believed less
than themselves or nothing at all. To take one instance, the approved miracles
of the Saints are not more wonderful than the miracles of the Bible. Now the
Church of England, the Wesleyans, the Dissenters, nay the Unitarians have defended
the miracles of the Bible and thereby have given an indirect protection to the
miracles of ecclesiastical history. Nay, some of their divines have maintained
certain ecclesiastical miracles, as the appearance of the Cross to Constantine,
the subterranean fire in Julian's attempt to build the Jewish Temple, etc. And
so again the doctrines of the Holy Trinity, the Incarnation, Atonement, etc.,
though as strange to the reason as those Catholic doctrines which they reject,
have been held by many of these bodies with more or less distinctness, and
thereby we have been unassailed when we have taught them. But in these years
before us it will be much if those outlying bodies are able to defend their own
dogmatic professions. Most of them, nearly all of them, already give signs of
the pestilence having appeared among them. And as time goes on, when there will
be a crisis and a turning point, with each of them, then it will be found that,
instead of their position being in any sense a defence for us, it will be found
in possession of the enemy. A remnant indeed may be faithful to their light, as
the great Novatian body stood by the Catholics and suffered with them during
the Arian troubles, but we shall in vain look for that safeguard from what may
be called the orthodoxy of these Protestant communions, which we have hitherto
profited by.
2. Again another disadvantage to us will arise from
our very growth in numbers and influence in this country. The Catholic
Religion, when it has a free course, always must be a power in a country. This
is the mere consequence of its divine origin. While Catholics were few and
oppressed by disabilities, they were suffered and were at peace. But now that
those disabilities are taken off and Catholics are increasing in number, it is
impossible that they should not come in collision with the opinions, the
prejudices, the objects of a Protestant country, and that without fault on any
side, except that the country is Protestant. Neither party will understand the
other, and then the old grievances in history which this country has against
Rome will be revived and operate to our disadvantage. It is true that this age
is far more gentle, kind and generous than former ages, and Englishmen, in
their ordinary state, are not cruel, but they may easily be led to believe that
their generosity may be abused on our part, that they were unwise in liberating
those who are in fact their mortal enemies. And this general feeling of fear of
us may be such as, even with a show of reason, to turn against us even generous
minds, so that from no fault of ours, but from the natural antagonism of a
religion which cannot change with the new political states into which the whole
world is gradually moulding itself, may place us in temporal difficulties, of
which at present we have no anticipation.
And it cannot be
denied that there is just now threatening the political world such a calamity.
There are many influential men who think that things are not indeed ripe as yet
for such a measure, but who look forward to the times, when whether the one or
the other great political party in the State may make it their cry at the
elections of a new Parliament, that they propose to lessen the influence of
Catholics and circumscribe their privileges. And however this may be, two
things, I think, are plain, that we shall become more and more objects of
distrust to the nation at large, and that our Bishops and Priests will be
associated in the minds of men with the political acts of foreign Catholics,
and be regarded as members of one extended party in all countries, the enemies,
as will be thought, of civil liberty and of national progress. In this way we
may suffer disadvantages which have not weighed upon the Catholic Church since
the age of Constantine.
3. I repeat, when
Catholics are a small body in a country, they cannot easily become a mark for
their enemies, but our prospect in this time before us is that we shall be so
large that our concerns cannot be hid, and at the same time so unprotected that
we cannot but suffer. No large body can be free from scandals from the
misconduct of its members. In medieval times the Church had its courts in which
it investigated and set right what was wrong, and that without the world
knowing much about it. Now the state of things is the very reverse. With a whole
population able to read, with cheap newspapers day by day conveying the news of
every court, great and small to every home or even cottage, it is plain that we
are at the mercy of even one unworthy member or false brother. It is true that
the laws of libel are a great protection to us as to others. But the last few
years have shown us what harm can be done us by the mere infirmities, not so
much as the sins, of one or two weak minds. There is an immense store of curiosity
directed upon us in this country, and in great measure an unkind, a malicious
curiosity. If there ever was a time when one priest will be a spectacle to men
and angels it is in the age now opening upon us.
4. Nor is this
all. This general intelligence of every class of society, general but shallow,
is the means of circulating all through the population all the
misrepresentations which the enemies of the Church make of her faith and her
teaching. Most falsehoods have some truth in them; at least those falsehoods
which are perversions of the truth are the most successful. Again, when there
is no falsehood, yet you know how strange truth may appear to minds unfamiliar
with it. You know that the true religion must be full of mysteries—and
therefore to Catholicism, if to any profession, any body of men at all, applies
the proverb that a fool may ask a hundred questions which a wise man cannot
answer. It is scarcely possible so to answer inquiries or objections on a great
number of points of our faith or practice, as to be intelligible or persuasive
to them. And hence the popular antipathy to Catholicism seems, and will seem
more and more, to be based upon reason, or common sense, so that first the
charge will seem to all classes of men true that the Church stifles the reason
of man, and next that, since it is impossible for educated men, such as her
priests, to believe what is so opposite to reason, they must be hypocrites,
professing what in their hearts they reject.
5. I have more to
say on this subject. There are, after all, real difficulties in Revealed
Religion. There are questions, in answer to which we can only say, "I do
not know." There are arguments which cannot be met satisfactorily, from
the nature of the case—because our minds, which can easily enough understand
the objections, are not in their present state able to receive the true answer.
Nay, human language perhaps has not words to express it in. Or again, perhaps
the right answer is possible, and is set down in your books of theology, and
you know it. But things look very different in the abstract and the concrete.
You come into the world, and fall in with the living objector and inquirer, and
your answer you find scattered to the winds. The objection comes to you now
with the force of a living expositor of it, recommended by the earnestness and
sincerity with which he holds it, with his simple conviction of its strength
and accompanied by all the collateral or antecedent probabilities, which he
heaps around it. You are not prepared for his objection being part of a system
of thought, each part of which bears one way and supports the other parts. And
he will appeal to any number of men, friends or others, who agree with him, and
they each will appeal to him and all the rest to the effect that the Catholic
view and arguments simply cannot be supported. Perhaps the little effect you
produce by the arguments which you have been taught is such that you are quite
disheartened and despond.
6. I am speaking
of evils, which in their intensity and breadth are peculiar to these times. But
I have not yet spoken of the root of all these falsehoods—the root as it ever
has been, but hidden; but in this age exposed to view and unblushingly avowed—I
mean, that spirit of infidelity itself which I began by referring to as the
great evil of our times, though of course when I spoke of the practical force
of the objections which we constantly hear and shall hear made to Christianity,
I showed it is from this spirit that they gain their plausibility. The
elementary proposition of this new philosophy which is now so threatening is
this—that in all things we must go by reason, in nothing by faith, that things
are known and are to be received so far as they can be proved. Its advocates
say, all other knowledge has proof—why should religion be an exception? And the
mode of proof is to advance from what we know to what we do not know, from
sensible and tangible facts to sound conclusions. The world pursued the way of
faith as regards physical nature, and what came of it? Why, that till three
hundred years ago they believed, because it was the tradition, that the
heavenly bodies were fixed in solid crystalline spheres and moved round the
earth in the course of twenty-four hours. Why should not that method which has
done so much in physics, avail also as regards that higher knowledge which the
world has believed it had gained through revelation? There is no revelation
from above. There is no exercise of faith. Seeing and proving is the only
ground for believing. They go on to say, that since proof admits of degrees, a
demonstration can hardly be had except in mathematics; we never can have simple
knowledge; truths are only probably such. So that faith is a mistake in two
ways. First, because it usurps the place of reason, and secondly because it
implies an absolute assent to doctrines, and is dogmatic, which absolute assent
is irrational. Accordingly you will find, certainly in the future, nay more,
even now, even now, that the writers and thinkers of the day do not even
believe there is a God. They do not believe either the object—a God personal, a
Providence and a moral Governor; and secondly, what they do believe, viz., that
there is some first cause or other, they do not believe with faith, absolutely,
but as a probability.
You will say that
their theories have been in the world and are no new thing. No. Individuals
have put them forth, but they have not been current and popular ideas.
Christianity has never yet had experience of a world simply irreligious.
Perhaps China may be an exception. We do not know enough about it to speak, but
consider what the Roman and Greek world was when Christianity appeared. It was
full of superstition, not of infidelity. There was much unbelief in all as
regards their mythology, and in every educated man, as to eternal punishment.
But there was no casting off the idea of religion, and of unseen powers who
governed the world. When they spoke of Fate, even here they considered that
there was a great moral governance of the world carried on by fated laws. Their
first principles were the same as ours. Even among the sceptics of Athens, St.
Paul could appeal to the Unknown God. Even to the ignorant populace of Lystra
he could speak of the living God who did them good from heaven. And so when the
northern barbarians came down at a later age, they, amid all their
superstitions, were believers in an unseen Providence and in the moral law. But
we are now coming to a time when the world does not acknowledge our first
principles. Of course I do not deny that, as in the revolted kingdom of Israel,
there will be a remnant. The history of Elias is here a great consolation for
us, for he was told from heaven that even in that time of idolatrous apostasy,
there were seven thousand men who had not bowed their knees to Baal. Much more
it may be expected now, when our Lord has come and the Gospel been preached to
the whole world, that there will be a remnant who belong to the soul of the
Church, though their eyes are not opened to acknowledge her who is their true
Mother. But I speak first of the educated world, scientific, literary,
political, professional, artistic—and next of the mass of town population, the
two great classes on which the fortunes of England are turning: the thinking,
speaking and acting England. My Brethren, you are coming into a world, if
present appearances do not deceive, such as priests never came into before,
that is, so far forth as you do go into it, so far as you go beyond your
flocks, and so far as those flocks may be in great danger as under the
influence of the prevailing epidemic.
That the
discipline of a seminary is just that which is suited to meet the present state
of things, it does not become me to attempt to suggest to you now—you, who have
so much better, and so much more authoritative advisers—but I may be allowed
perhaps to follow up what I have said to such conclusions as it seems to point
to.
1. A seminary is
the only true guarantee for the creation of the ecclesiastical spirit. And this
is the primary and true weapon for meeting the age, not controversy. Of course
every Catholic should have an intelligent appreciation of his religion, as St.
Peter says, but still controversy is not the instrument by which the world is
to be resisted and overcome. And this we shall see if we study that epistle,
which comes with an authority of its own, as being put by the Holy Spirit into
the mouth of him who was the chief of the Apostles. What he addresses to all
Christians, is especially suitable for priests. Indeed he wrote it at a time
when the duties of one and the other, as against the heathen world, were the
same. In the first place he reminds them of what they really were as
Christians, and surely we should take these words as belonging especially to us
ecclesiastics. "You are a chosen generation, a kingly priesthood, a holy
nation, a purchased people ..." (1 Pet. ii. 9).
In this
ecclesiastical spirit, I will but mention a spirit of seriousness or
recollection. We must gain the habit of feeling that we are in God's presence,
that He sees what we are doing; and a liking that He does so, a love of knowing
it, a delight in the reflection, "Thou, God, seest me." A priest who
feels this deeply will never misbehave himself in mixed society. It will keep
him from over-familiarity with any of his people; it will keep him from too
many words, from imprudent or unwise speaking; it will teach him to rule his
thoughts. It will be a principle of detachment between him and even his own
people; for he who is accustomed to lean on the Unseen God, will never be able
really to attach himself to any of His creatures. And thus an elevation of mind
will be created, which is the true weapon which he must use against the
infidelity of the world. (Hence, what St. Peter says: 1, ii, 12, 15; iii, 16.)
Now this I
consider to be the true weapon by which the infidelity of the world is to be
met.
2. And next, most
important in the same warfare, and here
too you will see how it is connected with a Seminary, is a sound, accurate,
complete knowledge of Catholic theology. This, though it is not controversial,
is the best weapon (after a good life) in controversy. Any child, well
instructed in the catechism, is, without intending it, a real missioner. And
why? Because the world is full of doubtings and uncertainty, and of
inconsistent doctrine—a clear consistent idea of revealed truth, on the
contrary, cannot be found outside of the Catholic Church. Consistency,
completeness, is a persuasive argument for a system being true. Certainly if it
be inconsistent, it is not truth.
