During my sojourn in Rome at the Ec.u.menical Council I devoted a great deal of my leisure time to the examination of the various Liturgies of the schismatic churches of the East. I found in all of them formulas of prayers for the dead almost identical with that of the Roman Missal: "Remember, O Lord, Thy servants who are gone before us with the sign of faith, and sleep in peace. To these, O Lord, and to all who rest in Christ grant, we beseech Thee, a place of refreshment, light and peace, through the same Jesus Christ our Lord."
Not content with studying their books, I called upon the Oriental Patriarchs and Bishops in communion with the See of Rome, who belong to the Armenian, the Chaldean, the Coptic, the Maronite and Syriac rites.
They all a.s.sured me that the schismatic Christians of the East among whom they live have, without exception, prayers and sacrifices for the dead.
Now, I ask, when could those Eastern sects have commenced to adopt the Catholic practice of praying for the dead? They could not have received it from us since the ninth century, because the Greek church separated from us then and has had no communion with us since that time, except at intervals, up to the twelfth century. Nor could they have adopted the practice since the fourth or fifth century, inasmuch as the Arians, Nestorians and Eutychians have had no religious communication with us since that period. Therefore, in common with us, they received this doctrine from the Apostles. If men living in different countries drink wine having the same flavor and taste and color, the inference is that the wine was made from the same species of grape. So must we conclude that this refreshing doctrine of intercession for the dead has its root in the Apostolic tree of knowledge planted by our Savior.
Fifth-I have already spoken of the devotion of the ancient Jewish church to the souls of the departed. But perhaps you are not aware that the Jews retain to this day, in their Liturgy, the pious practice of praying for the dead. Yet such in reality is the case.
Amid all the wanderings and vicissitudes of life, though dismembered and dispersed like sheep without a shepherd over the face of the globe, the children of Israel have never forgotten or neglected the sacred duty of praying for their deceased brethren.
Unwilling to make this a.s.sertion without the strongest evidence, I procured from a Jewish convert an authorized Prayer-Book of the Hebrew church, from which I extract the following formula of prayers which are prescribed for funerals: "Departed brother! mayest thou find open the gates of heaven, and see the city of peace and the dwellings of safety, and meet the ministering angels hastening joyfully toward thee. And may the High Priest stand to receive thee, and go thou to the end, rest in peace, and rise again into life. May the repose established in the celestial abode ... be the lot, dwelling and the resting-place of the soul of our deceased brother (whom the Spirit of the Lord may guide into Paradise), who departed from this world, according to the will of G.o.d, the Lord of heaven and earth. May the supreme King of kings, through His infinite mercy, hide him under the shadow of His wing. May He raise him at the end of his days and cause him to drink of the stream of His delights."(293)
Among the many-sided merits of Shakespeare may be mentioned his happy faculty of portraying to life the manners and customs and traditional faith of the times which he describes. How deep-rooted in the Christian heart in pre-Reformation times, was the belief in Purgatory, may be inferred from a pa.s.sage in Hamlet who probably lived in the early part of the eighth century. Thus speaks to Hamlet the spirit of his murdered father:
"I am thy father"s spirit, Doom"d for a certain time to walk the night; And for the day confin"d too fast in fires, Till the foul crimes done in my days of nature Are burnt and purg"d away."(294)
I am happy to say that the more advanced and enlightened members of the Episcopalian church are steadily returning to the faith of their fore-fathers regarding prayers for the dead. An acquaintance of mine, once a distinguished clergyman of the Episcopal communion, but now a convert, informed me that hundreds of Protestant clergymen in this country, and particularly in England, have a firm belief in the efficacy of prayers for the dead, but for well-known reasons they are reserved in the expression of their faith. He easily convinced me of the truth of his a.s.sertion, particularly as far as the Church of England is concerned, by sending me six different works published in London, all bearing on the subject of Purgatory. These books are printed under the auspices of the Protestant Episcopal church; they all contain prayers for the dead and prove, from Catholic grounds, the existence of a middle state after death and the duty of praying for our deceased brethren.(295)
To sum up, we see the practice of praying for the dead enforced in the ancient Hebrew church and in the Jewish synagogue of today. We see it proclaimed age after age by all the Fathers of Christendom. We see it incorporated in every one of the ancient Liturgies of the East and of the West. We see it zealously taught by the Russian church of today, and by that immense family of schismatic Christians scattered over the East. We behold it, in fine, a cherished devotion of three hundred millions of Catholics, as well as of a respectable portion of the Episcopal church.
Would it not, my friend, be the height of rashness and presumption in you to prefer your private opinion to this immense weight of learning, sanct.i.ty and authority? Would it not be impiety in you to stand aside with sealed lips while the Christian world is sending up an unceasing _De profundis_ for departed brethren? Would it not be cold and heartless in you not to pray for your deceased friends, on account of prejudices which have no grounds in Scripture, tradition or reason itself?
If a brother leaves you to cross the broad Atlantic, religion and affection prompt you to pray for him during his absence. And if the same brother crosses the narrow sea of death to pa.s.s to the sh.o.r.es of eternity, why not pray for him then also? When he crosses the Atlantic his soul, imprisoned in the flesh, is absent from you; when he pa.s.ses the sea of death his soul, released from the flesh, has gone from you. What difference does this make with regard to the duty of your intercession?
For what is death? A mere separation of body and soul. The body, indeed, dies, but the soul "lives and moves and has its being." It continues after death, as before, to think, to remember, to love. And do not G.o.d"s dominion and mercy extend over that soul beyond the grave as well as as this side of it? Who shall place the limits to G.o.d"s empire and say to Him: "Thus far Thou shalt go and no farther?" Two thousand years after Abraham"s death our Lord said: "I _am_ the G.o.d of Abraham, of Isaac, and of Jacob. He _is_ not the G.o.d of the dead, but of the living."(296)
If, then, it is profitable for you to pray for your brother in the flesh, why should it be useless for you to pray for him out of the flesh? For while he was living you prayed not for his body, but for his soul.
If this brother of yours dies with some slight stains upon his soul, a sin of impatience, for instance, or an idle word, is he fit to enter heaven with these blemishes upon his soul? No; the sanct.i.ty of G.o.d forbids it, for "nothing defiled shall enter the Kingdom of Heaven."(297) Will you consign him, for these minor transgressions, to eternal torments with adulterers and murderers? No; the justice and mercy of G.o.d forbid it.
Therefore, your common sense demands a middle place of expiation for the purgation of the soul before it is worthy of enjoying the companionship of G.o.d and His Saints.
G.o.d "will render to every man according to his works,"-to the pure and unsullied everlasting bliss; to the reprobate eternal d.a.m.nation; to souls stained with minor faults a place of temporary purgation. I cannot recall any doctrine of the Christian religion more consoling to the human heart than the article of faith which teaches the efficacy of prayers for the faithful departed. It robs death of its sting. It encircles the chamber of mourning with a rainbow of hope. It a.s.suages the bitterness of our sorrow, and reconciles us to our loss. It keeps us in touch with the departed dead as correspondence keeps us in touch with the absent living. It preserves their memory fresh and green in our hearts.
It gives us that keen satisfaction which springs from the consciousness that we can aid those loved ones who are gone before us by alleviating their pains, shortening their exile, and hastening their entrance into their true country.
It familiarizes us with the existence of a life beyond the grave, and with the hope of being reunited with those whom we cherished on earth, and of dwelling with them in that home where there is no separation, or sorrow, or death, but eternal joy and peace and rest.
I have seen a devoted daughter minister with tender solicitude at the sick-bed of a fond parent. Many an anxious day and sleepless night did she watch at his bedside. She moistened the parched lips, and cooled the fevered brow, and raised the drooping head on its pillow. Every change in her patient for better or worse brought a corresponding sunshine or gloom to her heart. It was filial love that prompted all this. Her father died and she followed his remains to the grave. Though not a Catholic, standing by the bier she burst those chains which a cruel religious prejudice had wrought around her heart, and, rising superior to her sect, she cried out: _Lord, have mercy on his soul_. It was the voice of nature and of religion.
Oh, far from us a religion which would decree an eternal divorce between the living and the dead. How consoling is it to the Catholic to think that, in praying thus for his departed friend, his prayers are not in violation of, but in accordance with, the voice of the Church; and that as, like Augustine, he watches at the pillow of a dying mother, so like Augustine, he can continue the same office of piety for her soul after she is dead by praying for her! How cheering the reflection that the golden link of prayer unites you still to those who "fell asleep in the Lord,"
that you can still speak to them and pray for them!
Tennyson grasps the Catholic feeling when he makes his hero, whose course is run, thus address his surviving comrade, Sir Bedivere:
"I have lived my life, and that which I have done May He within Himself make pure; but thou, If thou shouldst never see my face again, Pray for my soul. More things are wrought by prayer Than this world dreams of. Wherefore, let thy voice Rise like a fountain for me night and day.
For what are men better than sheep or goats That nourish a blind life within the brain, If knowing G.o.d they lift not hands of prayer Both for themselves and those who call them friend?
For so the whole round earth is every way Bound by gold chains about the feet of G.o.d."(298)
Oh! it is this thought that robs death of its sting and makes the separation of friends endurable. If your departed friend needs not your prayers, they are not lost, but, like the rain absorbed by the sun, and descending again in fruitful showers on our fields, they will be gathered by the Sun of justice, and will fall in refreshing showers of grace upon your head: "Cast thy bread upon the running waters; for, after a long time, thou shalt find it again."(299)
Chapter XVII.
CIVIL AND RELIGIOUS LIBERTY.
A man enjoys _religious_ liberty when he possesses the free right of worshiping G.o.d according to the dictates of a right conscience, and of practicing a form of religion most in accordance with his duties to G.o.d.
Every act infringing on his freedom of conscience is justly styled religious intolerance. This religious liberty is the true right of every man because it corresponds with a most certain duty which G.o.d has put upon him.
A man enjoys _civil_ liberty when he is exempt from the arbitrary will of others, and when he is governed by equitable laws established for the general welfare of society. So long as, in common with his fellow-citizens, he observes the laws of the state, any exceptional restraint imposed upon him, in the exercise of his rights as a citizen, is so far an infringement on his civil liberty.
I here a.s.sert the proposition, which I hope to confirm by historical evidence, that the Catholic Church has always been the zealous promoter of religious and civil liberty; and that whenever any encroachments on these sacred privileges of man were perpetrated by professing members of the Catholic faith, these wrongs, far from being sanctioned by the Church, were committed in palpable violation of her authority.
Her doctrine is, that as man by his _own free will_ fell from grace, so of his _own free will_ must he return to grace. Conversion and coercion are two terms that can never be reconciled. It has ever been a cardinal maxim, inculcated by sovereign Pontiffs and other Prelates, that no violence or undue influence should be exercised by Christian princes or missionaries in their efforts to convert souls to the faith of Jesus Christ.
Pope Gregory I. in the latter part of the Sixth Century, compelled the Bishop of Terracina to restore to the Jews, the synagogue which he had seized, declaring that they should not be coerced into the Church, but should be treated with meekness and charity. The great Pontiff issued the same orders to the Prelates of Sardinia and Sicily in behalf of the persecuted Jews.
St. Augustine and his companions, who were sent by Pope Gregory I. to England for the conversion of that nation, had the happiness of baptizing in the true faith King Ethelbert and many of his subjects. That monarch, in the fervor of his zeal, was most anxious that all his subjects should immediately follow his example; but the missionaries admonished him that he should scrupulously abstain from violence in the conversion of his people, for the Christian religion should be voluntarily embraced.
Pope Nicholas I. also warned Michael, king of the Bulgarians, against employing force or constraint in the conversion of idolaters.
The fourth Council of Toledo, held in 633, a synod of great authority in the Church, ordained that no one should be compelled against his will to make a profession of the Christian faith. Be it remembered that this Council was composed of all the Bishops of Spain, that it was a.s.sembled in a country and at a time in which the Church held almost unlimited sway, and among a people who have been represented as the most fanatical and intolerant of all Europe.
Perhaps no man can be considered a fairer representative of the age in which he lived than St. Bernard, the ill.u.s.trious Abbot of Clairvaux. He was the embodiment of the spirit of the Middle Ages. His life is the key that discloses to us what degree of toleration prevailed in those days.
Having heard that a fanatical preacher was stimulating the people to deeds of violence against the Jews as the enemies of Christianity, St. Bernard raised his eloquent voice against him, and rescued those persecuted people from the danger to which they were exposed.
Pope Innocent III. in the Thirteenth Century promulgated the following Decree in behalf of the Hebrews: "Let no Jew be _constrained_ to receive baptism, and he that will not consent to be baptized, let him not be molested. Let no one unjustly seize their property, disturb their feasts, or lay waste their cemeteries."
Other succeeding Pontiffs, notably Gregory IX. and Innocent IV., issued similar instructions.
Not to cite too many examples, let me quote for you only the beautiful letter addressed by Fenelon, Archbishop of Cambray, to the son of King James II. of England. This letter not only reflects the sentiments of his own heart, but formularizes in this particular the decrees of the Church, of which he was a distinguished ornament. "Above all," he writes, "never force your subjects to change their religion. No human power can reach the impenetrable recess of the free will of the heart. Violence can never persuade men; it serves only to make hypocrites. Grant civil liberty to all, not in approving everything as indifferent, but in tolerating with patience whatever Almighty G.o.d tolerates, and endeavoring to convert men by mild persuasion."(300)
It is true, indeed, that the Catholic Church spares no pains and stops at no sacrifice in order to induce mankind to embrace her faith. Otherwise she would be recreant to her sacred mission. But she scorns to exercise any undue influence in her efforts to convert souls.
The only argument she would use, is the argument of reason and persuasion; the only tribunal to which she would summon you, is the tribunal of conscience; the only weapon she would wield, is "the Sword of the Spirit, which is the Word of G.o.d." It is well known that the superior advantages of our female academies throughout the country lead many of our dissenting brethren to send their daughters to these inst.i.tutions. It is also well known that so warm is the affection which these young ladies entertain for their religious teachers, so hallowed is the atmosphere they breathe within these seats of learning, that they often beg to embrace a religion which fosters so much piety and which produces lilies so fragrant and so pure. Do the sisters take advantage of this influence in the cause of proselytism? By no means. So delicate is their regard for the religious conscience of their pupils, that they rarely consent to have these young ladies baptized till, after being thoroughly instructed in all the doctrines of the Church, they have obtained the free permission of their parents or guardians.
The Church is, indeed, intolerant in this sense, that she can never confound truth with error; nor can she admit that any man is conscientiously free to reject the truth when its claims are convincingly brought home to the mind. Many Protestants seem to be very much disturbed by some such argument as this: Catholics are very ready now to proclaim freedom of conscience, because they are in the minority. When they once succeed in getting the upper hand in numbers and power they will destroy this freedom, because their faith teaches them to tolerate no doctrine other than the Catholic. It is, then, a matter of absolute necessity for us that they should never be allowed to get this advantage.
Now, in all this, there is a great mistake, which comes from not knowing the Catholic doctrine in its fulness. I shall not lay it down myself, lest it seem to have been gotten up for the occasion. I shall quote the great theologian Beca.n.u.s, who taught the doctrine of the schools of Catholic Theology at the time when the struggle was hottest between Catholicity and Protestantism. He says that religious liberty may be tolerated by a ruler when it would do more harm to the state or to the community to repress it.
The ruler may even enter into a compact in order to secure to his subjects this freedom in religious matters; and when once a compact is made it must be observed absolutely in every point, just as every other lawful and honest contract.(301) This is the true Catholic teaching on this point, according to Beca.n.u.s and all Catholic theologians. So that if Catholics should gain the majority in a community where freedom of conscience is already secured to all by law, their very religion obliges them to respect the rights thus acquired by their fellow-citizens. What danger can there be, then, for Protestants, if Catholics should be in the majority here?
Their apprehensions are the result of vain fears, which no honest mind ought any longer to harbor.