The Catholic World Volume I Part 11

And so, breaking off this discourse, he walked out upon the terrace; and I withdrew to the table, where my mother was sitting, and once more conned over the last pages of _my lady's_ letter, which, when the reader hath read, he will perceive the writer's rank and her right to be thus t.i.tled.

"And now, Mistress Constance, I must needs inform you of a matter I would not leave you ignorant of, so that you should learn from strangers what so nearly concerns one whom you have a friends.h.i.+p to-- and that is my betrothal with my Lord Surrey. The ceremony was public, inasmuch as was needful for the solemnising of a contract which is binding for life--'until death us do part,' as the marriage service hath it. How great a change this has wrought in my thoughts, none knows but myself; for though I be but twelve years of age (for his grace would have the ceremony to take place on my birthday), one year older than yourself, and so lately a child that not a very long time ago my grandmother would chastise me with her own hands for my faults, I now am wedded to my young lord, and by his grace and all the household t.i.tled Countess of Surrey! And I thank G.o.d to be no worse mated; for my lord, who is a few months younger than me, and a very child for frolicksome spirits and wild mirth, has, notwithstanding, so great a pleasantness of manners and so forward a wit, that one must needs have pleasure in his company; and I only wish I had more of it. Whilst we were only friends and playmates, I used to chide and withstand him, as one older and one more staid and discreet than himself; but, ah me! since we have been wedded, 'tis grand to hear him discourse on the duty of wives, and quote the Bible to show they must obey their husbands. He carries it in a very lordly fas.h.i.+on; and if I comply not at once with his commands, he cries out what he has heard at the play-house:

'Such duty as the subject owes the prince Even such a woman oweth to her husband; And when she's froward, peevish sullen, sour, And not obedient to his honest will, What is she but a foul contending rebel And graceless traitor to her loving lord?

I am ashamed that women are so simple To offer war where they should kneel for peace; Or seek for rule, supremacy, or sway, Where they are bound to serve, love, and obey.'

He has a most excellent memory. If he has but once heard out of any English or Latin book so much read as is contained in a leaf, he will forthwith perfectly repeat it. My Lord Henry, his uncle, for a trial, invented twenty long and difficult words a few days back, which he had never seen or heard before; yet did he recite them readily, every one in the same order as they were written, having only once read them over. But, touching that matter of obedience, which I care not to gainsay, 'tis not easy at present to obey my lord my husband, and his grace his father, and Mistress Fawcett, too, who holds as strict a hand over the Countess of Surrey as over Mistress Ann Dacre; for the commands of these my rulers do not at all times accord: but I pray to G.o.d I may do my duty, and be a good wife to my lord; and I {95} wish, as I said before, my grandmother had been here, and that I had been favored with her good counsel, and had had the benefit of shrift and spiritual advice ere I entered on this stage of my life, which is so new to me, who was but a child a few weeks ago, and am yet treated as such in more respects than one.

"My lord has told me a secret which Higford, his father's servant, let out to him; and 'tis something so weighty and of so great import, that since he left me my thoughts have been truants from my books, and Monsieur Sebastian, who comes to practice us on the lute, stopped his ears, and cried out that the Signora Contessa had no mercy on him, so to murther his compositions. Tis not the part of a true wife to reveal her husband's secrets, or else I would tell you, Mistress Constance, this great news, which I can with trouble keep to myself; and I shall not be easy till I have seen my lord again, which should be when we walk in the garden this evening; but I pray to G.o.d he may not be off instead to the Mall, to play at kittlepins; for then I have small chance to get speech with him to-day. Mr.

Martin is my very good friend, and reminds the earl of his duty to his lady; but if my lord comes at his bidding, when he would be elsewhere than in my company, 'tis little contentment I have in his visits.

"'Tis yesterday I writ thus much, and now 'tis the day to send this letter; and I saw not my lord last night by reason of his grandfather my Lord Arundel sending to fetch me unto his house in the Strand. His goodness to me is so great, that nothing more can be desired; and his daughter my Lady Lumley is the greatest comfort I have in the world. She showed me a fair picture of my lord's mother, who died the day he was born, not then full seventeen years of age.

She was of so amiable a disposition, so prudent, virtuous, and religious, that all who knew her could not but love and esteem her.

And I read a letter which this sweet lady had written in Latin to her father on his birthday, to his great contentment, who had procured her to be well instructed in that language, as well as in her own and in all commendable learning. Then I played at primero with my Lord Arundel and my Lady Lumley and my uncle Francis. The knave of hearts was fixed upon for the quinola, and I won the flush.

My uncle Francis cried the winning card should be t.i.tled Dudley.

'Not so,' quoth the earl; 'the knave that would match with the queen in the suit of hearts should never win the game.' And further talk ensued; from which I learnt that my Lord Arundel and the Duke of Norfolk mislike my Lord Leicester, and would not he should marry the queen; and my uncle laughed, and said, 'My lord, no good Englishman is there but must be of your lords.h.i.+p's mind, though none have so good reason as yourself to hinder so base a contract; for if my Lord of Leicester should climb unto her majesty's throne, beshrew me if he will not remember the box on the ear your lords.h.i.+p ministered to him some time since;' at which the earl laughed, too; but my Lady Lumley cried, 'I would to G.o.d my brother of Norfolk were rid of my Lord Leicester's friends.h.i.+p, which has, I much fear me, more danger in it than his enmity. G.o.d send he does not lead his grace into troubles greater than can well be thought of!' Alack, Mistress Constance, what uneasy times are these which we have fallen on! for methinks 'troubles' is the word in every one's mouth. As I was about to step into the chair at the hall-door at Arundel House, I heard one of my lord's guard say to another, 'I trust the white horse will be in quiet, and so we shall be out of trouble.' I have asked Mr.

Martin what these words should mean; whereupon he told me the white horse, which indeed I might have known, was the Earl of Arundel's cognisance; and that the times were very troublesome, and plots were spoken of in the North anent the Queen of Scots, her majesty the {96} queen's cousin, who is at Chatesworth; and when he said that, all of a sudden I grew red, and my cheeks burned like two hot coals; but he took no heed, and said, 'A true servant might well wish his master out of trouble, when troubles were so rife.' And now shame take me for taking up so much of your time, which should be spent in more profitable ways than the reading of my poor letters; and I must needs beg you to write soon, and hold me as long as I have held you, and love me, sweet one, as I love you. My Lady Margaret, who is in a sense twice my sister, says she is jealous of Mistress Constance Sherwood, and would steal away my heart from her; but, though she is a winsome and cunning thief in such matters, I warrant you she shall fail therein. And so, commending myself to your good prayers, I remain

"Your true friend and loving servant, "ANN SURREY."

As I finished and was folding up my letter the clock struck nine. It was waning darker without by reason of a cloud which had obscured the moon. I heard my father still pacing up and down the gravel-walk, and ever and anon staying his footsteps awhile, as if watching. After a short s.p.a.ce the moon shone out again, and I saw the shadows of two persons against the wall of the kitchen garden. Presently the hall-door was fastened and bolted, as I knew by the rattling of the chain which hung across it. Then my father looked in at the door and said, "'Tis time, goodwife, for young folks to be abed." Upon which my mother rose and made as if she was about to withdraw to her bed-chamber. Edmund followed us up stairs, and, wis.h.i.+ng us both good-night, went into the closet where he slept. Then my mother, taking me by the hand, led me into my father's study.

[TO BE CONTINUED.]

Translated from Der Katholik.

THE TWO SIDES OF CATHOLICISM.

I.

The Church is, in a twofold respect, universal or catholic. While, on the one hand, she extends herself over the whole earth, and encircles the entire human race with the bond of the same faith and an equal love, on the other she makes known, by this very act, the most special inward character of her own being. Thus the Church is the Catholic Church, both in her interior being and in her exterior manifestation.

The ground of the well-known saying of St. Ambrose, "Where Peter is, there is the Church," [Footnote 7] lies in the thought, that the nature of the Church admits of only one form of historical manifestation. The idea of the true Church can only be realized where Peter is, in the communion of the legitimate Pope as the successor of Peter.

[Footnote 7: Ubi Petrus ibi ecclesia. In Ps. xl. No. 30.]

This proposition has its proximate justification in that clear expression of the will of Jesus Christ, the founder of the Church, in which he designates the Apostle Peter as the rock on which he will build his Church. Moreover, it is precisely this rock-foundation which is to make the Church indestructible. [Footnote 8] From this it follows that, in virtue of the ordinance of Jesus, the office of Peter, or the primacy given him in the Church, was not to expire with the death of the apostle. For, if the {97} Church is indestructible precisely on account of her foundation upon the rock-man Peter, he must remain for all time the support of the Church, and historical connection with him is the indispensable condition on which the Church can be firmly established in any part of the earth. This constant connection with the Apostle Peter is maintained through the bishop of Rome for the time being. For these two offices, the episcopate of Rome and the primacy, were connected with each other in the person of the Apostle Peter. Consequently the same superior rank in the Church which Peter possessed is transmitted to the legitimate bishop of Rome at the same time with the Roman episcopal see. Thus the Prince of the Apostles remains in very deed the rock-foundation of the Church, continually, in each one of his successors for the time being.

[Footnote 8: Matt. xvi. 18.]

In the view of Christian antiquity, the unity of the Church was the particular object for which the papacy was established. [Footnote 9]

This unity, apprehended in its historical development, gives us the conception of catholicity. [Footnote 10]

[Footnote 9: St. Cyprian, _De Unit Eccl. Primatus Petro dafur, ut una Christi ecclesia et cathedra una monstretur_. The primacy is given to Peter, that the Church of Christ may be shown to be one, and the chair one.]

[Footnote 10: Ibid. _Ecclesia quoque una est, quae in mult.i.tudinem.

latius incremento faeccunditatis extenditur.... ecclesia Domini luce perfusa per obem totam radios suos porrigit. Unum tamen lumen est, quod ubique diffunditur, nec unitas corporis separatur._

The Church also is one, which is extended to a very great mult.i.tude by the increase of fruitfulness ... the Church of the Lord pervaded with light extends its rays over the whole world.

Nevertheless the light which is everywhere diffused is one, and the unity of the body is never separated.]

Both these marks of the Church must embody themselves in the form of an outwardly perceptible historical reality. The Church being indebted for her unity, and by necessary consequence for her catholicity, precisely to her historical connection with Peter, catholicity is thus rooted in the idea of the papacy. But does its ultimate and most profound principle lie therein?

The argument, briefly sketched above, obliges us to rest the catholicity of the Church on the actual inst.i.tution of Christ. We can, however, inquire into the essential reason of this inst.i.tution. Does this reason lie simply in a free, voluntary determination of Christ, or in the interior essence of the Church herself? In the latter case, the Church would appear as Catholic, because the end of her establishment could be fulfilled under no other condition. There would be in her innermost being a secret determination, by force of which the idea of the Church is completely incapable of realization under any other form than that of catholicity. A Christian Church without the papacy were, therefore, entirely inconceivable. If this is actually the case, there lies hidden under the rind of the Church's visible form of catholicity, a still deeper catholicity, in which we are bound to recognize the most profound principle of the outward, historical side of catholicity.

But that inward principle, the marrow of the Church, where are we to look for it? Our theologians, following St. Augustine, teach that the Church, like man, consists of soul and body. The theological virtues form the soul of the Church, and her body is const.i.tuted by the outward profession of the faith, the partic.i.p.ation of the sacraments, and exterior connection with the visible head of the Church.

[Footnote 11] St. Augustine, indeed, also designates the Holy Ghost as the soul or the inner principle of the Church. This is the same thought with the one which will be presently evolved, in which the inner principle of catholicity will be reduced to the conception of the _supernatural_. This, however, considered in itself, is withdrawn from the region of historical manifestation. In order that it may pa.s.s from the region of the invisible into that of apprehensible reality, it needs a medium that may connect together both orders, the invisible order of the supernatural and the order of historical manifestation.

It is only in this {98} way that catholicity can acquire for itself a historical shape, and a.s.sume flesh and blood.

[Footnote 11: Bellarm., _De Eccl. milit._, cap. ii.]

We might be disposed to regard the sacraments as this medium, because they are the instruments by which grace is conferred, in a manner apprehensible through the senses. Nevertheless, we cannot find the const.i.tutive principle of the Church in the sacraments alone. It is well known that Protestantism has set forth the legitimate administration of the sacraments as a mark of the true Church. A searching glance at the Protestant conception of the Church will hereafter give us a proof that a bare communication in sacraments, at least from the Protestant stand-point, cannot possibly verify itself as making a visible Church. According to the Protestant doctrine of justification, a sacrament is indebted for its grace-giving efficacy solely to the faith of the receiver. In this view, therefore, the connection of the invisible element of the supernatural with the historically manifested reality, and consequently the making visible of the true Church, is dependent on conditions where historical fulfilment is not provable. Who can prove whether the recipient of a sacrament has faith? It is true that, according to the Catholic view, an objective efficacy is ascribed to the sacrament, i.e., the outwardly perceptible completion of the sacramental action of itself permits the invisible element of the supernatural to penetrate into the sphere of the visible.

Notwithstanding this, the Catholic sacrament is, by itself alone, no sufficient medium through which the being of the true Church can be brought into visibility. Did she embody herself historically only in so far as a sensible matter and an outward action are endued with a supernatural efficacy, the element of the supernatural would come to a historical manifestation only as the purely objective. A profound view of the essence of the Church would not find this satisfactory. The Church, even on her visible side, is not a purely objective, or merely outward, inst.i.tution. The ultimate principle of catholicity--and this statement will make our conception intelligible--although implanted in the world as a supernatural leaven from above, has nevertheless its seat in the deepest interior of the human spirit. Thence it penetrates upward into the sphere of historical manifestation, and thus proves itself a church-const.i.tutive principle. Such a connection of the region of the interior and subjective with that of historical and visible reality is caused by the objective efficacy of a sacrament, only in the case where the same is productive of its proper effect.

This, however, according to Catholic doctrine, presupposes an inward disposition on the part of the recipient, the presence of which cannot be manifested to outward apprehension. A Church, whose essence consisted merely in the bond established through the sacraments, could either not be verified with cert.i.tude, or would have an exclusively exterior character. Accordingly, we have not yet found, in the Catholic sacramental conception, the middle term we are seeking, by which the essence of catholicity can be brought into visible manifestation. Rather, this process has to be already completed and the conception of the Church to be actualized, before the sacrament can manifest its efficacy. Through this last, the element of the supernatural, i.e., the invisible germ of the Church, must be originally planted or gradually strengthened in individual souls. But this is effected by the sacrament as the organ and in the name of the Church, though in particular cases outside of her communion.

The continuous existence of Catholicity is essentially the self-building of the body of Christ. It produces its own increase through the instrumentality of the sacraments. [Footnote 12] The union between the supernatural and the historical actuality, or the bond of {99} catholicity, is not then first established in the sacraments. These only mediate for individual souls the reception into the union, or confirm them in their organic relation to it, and are signs of fellows.h.i.+p. In addition to what has been already said, there is another reason, and one of wider application, to be considered, as bearing on this point. The principle of a new life which has to be infused into individual souls through the sacraments is sanctifying grace. In this, therefore, by logical consequence, we should be obliged to recognize the interior const.i.tutive principle of the Church, if it were true that the connection between the inner being of the Church and her historical manifestation were brought to pa.s.s through the efficacy of the sacraments. According to this apprehension of the subject, only the saints would belong to the true Church.

[Footnote 12: Eph. iv. 16.]

One might seek to evade this last conclusion by averring that in the instance of baptism, the sacrament produces in the soul of the recipient, beside sanctifying grace, still another effect, independently of the disposition, namely, the baptismal character.

This character is an indelible mark impressed on the soul. Here, then, is given us a supernatural principle which penetrates the deepest interior of the human spirit, and which is, at the same time, capable of verifying itself as a historical fact; inasmuch as it is infallibly infused into the soul through an outward, sensible action, and thereby, through the medium of the latter, becomes visible. Beside this, one might be still more inclined to regard the baptismal character as the Church's formative principle, because the same is stamped upon the soul through a sacrament, whose special end is to incorporate with the body of Christ its individual members; for which reason, also, baptism is designated in the language of the Church as the gate of the spiritual life, _vitae spiritualis janua_. [Footnote 13]

[Footnote 13: _Decret. pro Armenia_.]

We must, however, in this immediate connection, put in a reminder, that it is a disputed point in theology, whether baptism is really, in all cases, the indispensably necessary condition of becoming a member of the Church. In the opinion of prominent theologians, a mere catechumen can, under certain circ.u.mstances, be a member of the Church. [Footnote 14] Be that as it may, no one will certainly dispute the fact that a catechumen, whose soul is glowing with divine love, belongs at least to the soul of the Church. In him, therefore, the inner germ of the Church's life really exists before the reception of the baptismal character. Beside this, it appears to us that the sacramental character, precisely in view of its determinate end, is not so qualified that we can put it forward as the interior principle of catholicity. The baptismal character is intended for a distinctive mark; by it the seal of Church members.h.i.+p is stamped on the soul. It is true that the same action by which the character is impressed on the soul also makes the baptized person a member of the Church, or, that in the same act which plants the inner germ of the Church's being in the heart, the soul receives also the characteristic outward impress of that being. But in so far as it is the immediate and proper faculty of the baptismal character to impress the stamp of the Church in indelible features upon the soul, the very conception of this character presupposes necessarily the conception of the Church, as prior to itself; which shows that we cannot find the principle of the interior being of the Church in the baptismal character. This is confirmed by the additional consideration that the baptismal character is not effaced from those souls which have broken off every kind of connection with the Church, and have absolutely nothing remaining in them by which they communicate in her being. Finally, the existence of the Church, at least so far as her inner being or soul is concerned, {100} does not date its origin from the inst.i.tution of baptism. We must, therefore, go one step further, in order to discover the interior source of catholicity. As has been heretofore pointed out, this source lies in that region which we are usually wont to designate as the Supernatural Order. Let us, therefore, make a succinct exposition of the interior law of development in this order.

[Footnote 14: Suarez, _De Fide. Disp._ ix., -- i., No. 18.]

According to the Catholic doctrine, _faith_ is the beginning of human salvation, the ground and root of justification, [Footnote 15] _i.e._, of the supernatural life of the soul. St. Paul designates faith "the substance of things hoped for." [Footnote 16] That is to say, the beatific vision of G.o.d, and with it the point toward which the whole supernatural order tends and in which it rests, has its foundation laid in faith, and is already in germ contained in it. Christ, and with him the fountain of our supernatural life, dwells in us through faith. [Footnote 17] Is Christ, therefore, called the foundation, beside which no other can be laid, [Footnote 18 ]then is faith recognized in the basis of the supernatural order, because by faith we are immediately brought into union with Christ. Wherefore the apostle makes our partic.i.p.ation in the fruits of the work of redemption precisely dependent on the condition, "If so ye continue in the faith, grounded and settled." [Footnote 19] The same portion as foundation, which faith has in the inner life of grace in the soul, is also accorded to it in relation to the exterior structure of the Church.

The visibility of the true Church is only the historical embodiment of the element of the supernatural. The divine building of the Church has for its foundation the apostles, [Footnote 20] that is, as the sense of the pa.s.sage evidently is, through the faith which they preached.

Very remarkable is the form of expression in the well-known saying of the apostle: "One Lord, one faith, one baptism." [Footnote 21] Here the unity of faith is given the precedence of the unity produced through baptism, as being its necessary pre-requisite. The one baptism is the bond of unity of the Church only in the second line. Through it, namely, the fruitful germ of the one faith in which exclusively the unity of the Church has its root, is continually planted in individual souls, an actual confession of that faith being also included in the ceremony of baptism itself.

[Footnote 15: _Trid. Sess._ vi., cap. 8.]

[Footnote 16: Heb. xi. i.]

[Footnote 17: Eph iii. 17.]

[Footnote 18: I Cor. iii. 11.]