Read Ebook: The Catholic World Vol. 04 October 1866 to March 1867 by Various

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Eugene started; looked around; no form was visible, but again the words were repeated: "Pray, seeker for truth, pray! it will come to thee."

MAGNETIC INFLUENCES.

"Behold he prayeth."

"Pray, pray!" repeated Eugene; "what is prayer? Is it to hold communion with a higher being? To be raised above the mists of this murky earth? If so, how glad I should be to pray!" and involuntarily he exclaimed: "O mighty Being, who rulest all, if indeed thou wiliest to communicate with man, instruct me how to approach thee; my mind is dark and sad. Oh! teach me truth." Eugene Godfrey was sincere; he wished for truth; but educated in scornful intellectual supremacy, educated to tolerate religion as a means of keeping in order the lower classes, it was difficult for him to comprehend how "faith" could exist otherwise than as a beautiful poetic fancy, to be classed with the imagery of the Iliad or the Odyssey.

The real, the sentient, had been his study, and till the horrors of the French Revolution turned his mind to consider how man could influence man by higher motives than merely getting "good things for one's self," he had been satisfied to leave these themes unthought of. But now they were forced upon him. Events unprecedented in the annals of the world bade him lay aside physical science and tun to study mental and moral influences. He had heard enough in the little town to which he belonged to feel sure that the multitude must be cared for, most be looked to. He saw his father uneasy at every commotion, lest the English aristocracy should likewise be sent on their travels. He saw Alfred Brookbank hating his own brother, because that brother stood between him and a property; and his sister--his fearless sister, accomplished, beautiful, the very epitome of a refined lady--he dared not think of her! Oh! for a motive to raise these groveling aims! Oh! for purity, heroism, good. But for the vision of Euphrasie, all would have been darkness then. Such were Eugene's thoughts as he bent his steps to his chambers and sat down in his easy chair to indulge in this absorbing reverie.

How long he sat he scarcely knew, but at length he became conscious that he was not alone. He had forgotten to "sport his oak" in token that he wished to be alone, and Frederic Morley had entered, and, perceiving him so engrossed, had quietly seated himself without speaking, till Eugene gave signs of life.

"Ah, Morley, is that you? how long have you been there?"

"I scarcely know, Mr. Eugene; I have been watching your absent thoughts. You were so still, I might have supposed you magnetized, but I suppose the great wizard would not take so great a liberty with you."

"What wizard?" asked Eugene.

"Have you not heard, then? There is a man here who can throw a person into a trance, and make him reveal all kinds of secrets," answered Frederic.

"Pshaw!" said Eugene.

"Nay," answered Frederic, "I will tell you what I saw. I was at Mrs. Moreton's yesterday evening, singing duets with Isabel, and young Moreton came in with a tall, dark-haired, mustachioed, whiskered fellow, with eyes like lighted coals, they were so large and piercing. Where Moreton picked him up, I could not find out, but he was evidently fascinated with him. He introduced him laughingly to his mother as a great wizard, and they interrupted the music to hear him talk. He was grandiloquent enough, told tales of spirits and influences that haunt me still; but more than this, he insisted that mind can influence mind irrespective of matter; that the old tales of magic were true, and the deeds wrought by men of wondrous power, who had found the key to nature's nighty secrets--only nature with him does not mean inert matter as we mean by it, but matter and intelligences who act upon matter. The universe, he says, is peopled by wondrous forms, and these forms can be communicated with by a privileged soul. Oh, he is a mighty man!" and Frederic shuddered.

"And you have no more sense than to believe such a cock-and-bull story as that? Fie, Morley, I am ashamed of you!"

"But let me tell you what I saw with my own eyes. He first threw Isabel into a trance, from which neither Mrs. Morley, nor her brother, nor i could awaken her. Then when Mrs. Morley grew frightened, he assured her there was no danger, that she was only bewitched by his art, and that he would make her talk as he pleased. Then he put her brother's hand in hers, and bade him think of the walk he had taken that afternoon, of the people he had met and spoken to; he did so, and the wizard bade the girl speak, and she recounted the events of the walk from his leaving college to his meeting with the wizard, and their entering the room in which we were--all, as her brother declared, correctly. The wizard then disenchanted her, and she slowly roused herself, pale and listless, but quite unconscious of what had passed."

"I have heard of animal magnetism before, quietly responded Eugene.

"Have you? But do you know its power? It is absolutely frightful. He lifted my arm before I knew what he was about, passed his hand two or three times above and below it, and there it remained fixed horizontally from the shoulder, without my having power to move it up or down. Young Moreton tried to put it down for me, but he could not; and there I stood fixed till it pleased the wizard to unloose the spell he had cast around me."

"Yours was not an agreeable position, truly," said Eugene, "but he did not hurt you; you are safe and sound now."

"Yes, but the most wonderful is yet to come. Little Helen Moreton came into the room to bid her mamma good-night. Seeing the stranger, she was shy, and went to the window-curtains to hide. Mrs. Moreton called her, but she looked out for a minute, seemed to take a greater dislike to the stranger than before, and hid again. Mrs. Moreton was annoyed, and the wizard said: 'Do you want her, madam? If so, I will bring her to you.' But Mrs. Moreton replied, 'Oh no! if you go near her she will shriek and cry; she is so shy.' 'Nay,' said the man, 'I will stand here, and here she shall come without a shriek, and lie down at my feet.' What he did we could not find out, for he seemed perfectly still. The window-curtain unfolded, and apparently against her will the child came forward. She caught at a chair, as if determined to resist the influence, but that seemed to urge her forward; she let it go, and then grasped the table with both hands, as if determined to resist. She pouted, she frowned, she strove to keep her place, but keep it she could not. Step by step she came and laid herself quietly down at the wizard's feet. Mrs. Moreton almost shrieked, but the child lay as if she dared not leave until the magician gave permission."

"Well, and what do you infer from all this?" asked Eugene.

"I hardly know; I am terrified; what if it is true, as this man says, that weak minds must obey the strong; that resistance is useless? I should not like to become the slave of a spirit such as his."

"You believe him to be a wicked man?"

"I do, yet I know not why; I should not like to meet him when unprotected."

"Why, Morley, you astonish me; I could not conceive you so weak. These fears are unworthy a noble mind."

"But what are we to do if such theories be true?"

"They are not true--at least not in the way you state them. There are protecting, counteracting influences for the weakest. I cannot explain all this to-night; but all history, all experience go to prove that the 'race is not always to the swift, nor the battle to the strong' --that bad power is often overcome by weak means. I will repeat to you a piece of advice I received myself to-day, and which I intend to take. It is one you must often have received, for your father intends you for the church. Pray, Morley, to the highest of all intelligences, to the greatest of all powers. The strongest will then be invoked to your aid."

"I am serious; why doubt it?"

"An advice so contrary to the spirit of the age! why, it is the last to be expected."

"Perhaps so; but listen: That mind is not matter, your experience proves, as does that of most people. What mind is, perhaps we do not know; but that mind acts upon mind, irrespective of space and obstacles, we feel. Listen! you know my family; a family less superstitious scarcely exists. We are too much wedded to cause and effect lightly to believe. My grandfather was as little credulous as my father. Now hear what happened to him. He had a brother to whom he was fondly attached, and by whom he was as fondly loved. Their correspondence was constant. That brother went to India, as an officer. One night about twelve o'clock, as my grandfather was going to sleep, having sat up later than usual, the curtains at the foot of the bed were with drawn, and his brother, pale, but in full regimentals, appeared and said, 'Good-by, Frank.' My grandfather related the circumstance at breakfast next morning, and noted it down in writing, being confident that he was not asleep. After due time the Indian mail arrived, giving an account of the brother's death on the field of battle at the exact hour and day specified. Ere his spirit winged its flight, we know not whither, it had communicated with the being it loved best on earth."

Frederic turned pale. "What do you infer from this?" he asked.

"Simply this," returned Eugene; "that 'there are more things in heaven and earth, Horatio, than are dreamt of in your philosophy,' and this influence of mind on mind is one of them. If the Supreme Ruler have made a law that man, to be assisted by him, must pray to him, must put himself in communication with him, who are we that we should refuse the means? If you fear the evil spirit in a man, try if there be no good spirit capable of protecting you. The universal testimony of mankind is in favor of supernatural agencies. We should ponder well ere we throw from us such aid."

Frederic smiled, and rose to take his leave. Advice so different from what he had expected was scarcely likely to be well received. He had no answer ready, so he left the narrow-minded religionist to his own crude fancies.

TO BE CONTINUED.

ORIGINAL.

INDEPENDENCE OF THE CHURCH.

Our age is more sentimental than intellectual, more philanthropic than Christian, more material than spiritual. It may and no doubt does cherish and seek to realize, with such wisdom as it has, many humane and just sentiments, but it retains less Christian thought than it pretends, and has hardly any conception of catholic principles. It studies chiefly phenomena, physical or psychical, and as these are all individual, particular, manifold, variable, and transitory, it fails to recognize any reality that is universal, invariable, and permanent, superior to the vicissitudes of time and place, always and everywhere one and the same. It is so intent on the sensible that it denies or forgets the spiritual, and so engrossed with the creature that it loses sight of the creator.

Indeed, there are not wanting men in this nineteenth century who deny that there is any creator at all, or that anything has been made, and maintain that all has been produced by self-development or growth. These men, who pass for the great scientific lights of the age, tell us that all things are in a continual process of self-formation, which they call by the general name of progress; and so taken up are they with their doctrine of progress, that they gravely assert that God himself, if God there be, is progressive, perfectible, ever proceeding from the imperfect towards the perfect, and seeking by unremitting action to perfect, fill out, or complete his own being. They seem not to be aware that if the perfect does not already really exist, or is wanting, there is and can be no progress; for progress is motion towards the perfect, and, if the perfect does not exist there can be no motion towards it, and in the nature of the case the motion can be only towards nothing, and therefore, as St. Thomas has well demonstrated, in proving the impossibility of progress without end, no motion at all. Nor do they seem any more to be aware that the imperfect, the incomplete, is not and cannot be self-active, or capable of acting in and from itself alone, and therefore has not the power in itself alone to develop and complete itself, or perfect its own being. Creatures may be and are progressive, because they live, and move, and have their being in their Creator, and are aided and sustained by him whose being is eternally complete who is in himself infinitely perfect. They forget also the important fact that where there is nothing universal, there can be nothing particular, that where there is nothing invariable there can be nothing variable, that where there is nothing permanent there can be nothing transitory, and that where there is no real being there can be no phenomena, any more than there can be creation without a creator, action without an actor, appearance without anything that appears, or a sign that signifies nothing.

Now the age, regarded in its dominant tendency, neglects or denies this universal, invariable, persistent, real, or spiritual order, and its highest and most catholic principles are mere classifications or generalizations of visible phenomena, and therefore abstractions, without reality, without life or efficiency. It understands not that throughout the universe the visible is symbolical of the invisible, and that to the prepared mind there is an invisible but living reality signified by the observable phenomena of nature, as in the Christian economy an invisible grace is signified by the visible sacramental sign. All nature is in some sense sacramental, but the age takes it only as an empty sign signifying nothing. Hence the embarrassment of the Christian theologian in addressing it; the symbols he uses and must use have for it no meaning. He deals and must deal with an order of thought of which it has little or no conception. He is as one speaking to a man who has no hearing, or exhibiting colors to a man who has no sight, He speaks of the transcendental to those who recognize nothing above the sensible--of the spiritual to men who are of the earth earthy, and have lost the faculty of rising above the material, and piercing beyond the visible. The age has fallen, even intellectually, far below the Christian order of thought, and is apparently unable to rise even in conception to the great catholic principles in accordance with which the universe is created, sustained, and governed.

Having fallen below the conception of a order above the visible and phenomenal, and sunk to complete Sadduceeism, which believes in neither angel nor spirit, the age makes war on the church because she asserts such order, and remains fast anchored in it; because she is immovable and invariable, or as her enemies say, stationary, unprogressive, and therefore hostile to progress. She has, it is said, the insolence to attempt to teach and govern men and nations, instead of gracefully submitting to their views and wishes, and bestowing her blessing on their exertions for the liberty and progress of society. The age denies her to be the church of God, because she fails to prove herself to be the church of man, holding simply from a human authorities. It denies her divine origin, constitution, and authority, because she is stable, cannot be carried away by every wind of doctrine, does not yield to every popular impulse, and from time to time resists individuals, civil rulers, the people even, and opposes their favorite theories, plans, and measures, whenever she finds them at war with her mission and her law. It applauds her, indeed, to the echo, when she appears to be on the side of what happens to be popular, but condemns her without mercy when she opposes popular error, popular folly, popular injustice, and asserts the unpopular truth, defends the unpopular cause, or uses her power and influence in behalf of neglected justice, and please with her divine eloquence for the poor, the wronged, the downtrodden. Yet this is precisely what she should do, if the church of God, and what it would be contrary to her nature and office on that supposition not to do.

The age concedes nothing to the unseen and eternal. In its view religion itself is human, and ought to be subject to man, and determinable by society, dictated by the people, who in the modern mind usurp the place of God. It should not govern, but be governed, and governed from below, not from above; or rather, in its subversion of old ideas, it holds that being governed from below is being governed from above. It forgets that religion, objectively considered, is, if anything, the revelation and assertion of the divine order, or the universal and eternal law of God, the introduction and maintenance in the practical affairs of men and nations of the divine element, without which there would and could be nothing in human society invariable, permanent, or stable--persistent, independent, supreme, or authoritative. The church is simply the divine constitution and organ of religion in society, and must, like religion itself, be universal, invariable, independent, supreme, and authoritative for all men and nations. Man does not originate the church. She does not depend on man, or hold from him either individually or collectively; for she is instituted to govern him, to administer for him the universal and eternal law, and to direct and assist him in conducting himself in the way of his duty, to his supreme good, which she could not do if she held from and depended on him.

The point here insisted on, and which is so far removed from the thought of this age, is, that this order transcending the phenomenal and the whole material or sensible universe, and which in the strictly philosophical language of Scripture is called "the Law of the Lord," is eminently real, not imaginary, not factitious, not an abstraction, not a classification or generalization of particulars, nor something that depends for its reality on human belief or disbelief. Religion which asserts this divine order, this transcendental order, is objectively "the Law of the Lord," which, proceeding from the eternal reason and will of God, is the principle and reason of things. The church, as the divinely constituted organ of that law, is not an arbitrary institution, is not an accident, is not an afterthought, is not a superinduction upon the original plan of the Creator, but enters integrally into that plan, and is therefore founded in the principle, the reason, and the constitution of things, and is that in reference to which all things are created, sustained, and governed, and hence our Lord is called "the Lamb slain from the foundation of the world."

The principal, reason, nature, or constitution of things is in this order, and men must conform to it or live no true, no real life. They who recede from it advance towards nothing, and, as far as possible, become nothing. The church is independent, superior to all human control, and persistent, unaltered, and unalterable through all the vicissitudes of time and place, because the order in which she is founded is independent and persistent. She cannot be moved or harmed, because she rests on the principle, truth, and constitution of things, and is founded neither on the individual man, the state, nor the people, but on God himself, the Rock of Ages, against which anything created must rage and beat in vain. "On this rock will I build my church, and the gates of hell shall not prevail against it." The church is therefore, by her own divine constitution, by the very principle and law of her existence, indefectible. No weapon forged against her shall prosper. The wicked may conspire for her destruction, but in vain, because they conspire to destroy reality, and all reality is always invincible and indestructible. They cannot efface or overthrow her, because she is founded in the truth and reality of things, or what is the same thing, in the unalterable reason and will of God, in whom all creatures have their principle--live, move, and have their being.

An institution, no matter by what sacred name called, founded by savages, embodying only what they are, and worked by them, would have no power to elevate them above their savage state, and could only serve to perpetuate their savagery. The age speaks of the applications of science to the productive arts, of the marvels of the steam-engine, steamboats, the locomotive, and the magnetic telegraph, and boasts that it renders mind omnipotent over matter. Vain boast, poor philosophy. We have in those things gained no triumph over matter, no control over the forces of nature, which are as independent of our reason and will as ever they were, as the first steamboat explosion will suffice to convince the most skeptical. We have subjected none of the forces of nature; we have only learned in some few instances to construct our machinery so as to be propelled by them, as did the first man who built a mill, constructed a boat, or spread his sails to catch the breeze. We alter not, we control not by our machinery the forces of nature, and all the advantage we have obtained is in conforming to them, and in suffering them, according to their own laws, or laws which we have not imposed on them, to operate for us. The principle is universal, catholic, and as true in the moral or spiritual as in the mechanical or physical world.

Man does not create, generate, or control the great moral and spiritual forces on which he depends to propel his moral and spiritual machinery. They exist and operate independently alike of his reason and his will, and the advantages he derives from them are obtained by his placing himself within the sphere of their influence, or, to be strictly correct, by interposing voluntarily no obstacle to their inflowing, for they are always present and operative unless resisted. Withdraw him from their influence, or induce him obstinately to resist them, which he may do, for he is a free moral agent, and he can make no more progress than a sailing ship at sea in a dead calm. These forces are divine, are embodied in the church as her living and constitutive force--are in one sense the church herself, and hence men and nations separated from her communion and influence are thrown back on nature alone, and necessarily cease to be progressive. We may war against this as much as we please, but we cannot alter it, for the principle on which it rests is a universal and indestructible law.

In throwing off the authority of the church, they came in religious matters under the authority of the state, or the temporal sovereign or ruler--a purely human authority, without competency in spirituals--and thus lost at once their entire religious freedom, or liberty of conscience. In Catholic nations the civil authority has always, or almost always, been prone to encroach on the authority of the church, and to attempt to control her external discipline or ecclesiastical administration; but, in the nations that were carried away by the so-called reformation, the civil authority assumed in every instance complete control over the national church, and prescribed its constitution, its creed, its liturgy, and its discipline. This for them completely humanized religion, and made it a department of state. It is true these nations professed to recognize the Bible as containing a divine revelation, and to be governed by it; and this would have been something, even much, had they not remitted its interpretation to the civil magistrate, the king, the parliament, the public judgment of the people, or the private judgment of the individual, which made its meeting, as practically received, vary from nation to nation, and even from individual to individual.

This sacrificed, in principle, the sovereignty of God and the entire spiritual order, departed to a fearful distance from the truth and reality of things, and if it retained some of the precepts of the Christian law, it retained them as precepts not of the law of God but as precepts of the law of man, enjoined, explained, and applied by a purely human authority. In process of time, the authority of the state in religious matters was found to be usurped, tyrannical, and oppressive, and the thinking part of the separated nations asserted the right of private judgment, or of each believer to interpret the Holy Scriptures for himself. Having gone thus far, they went still farther, and assert for everyone the right to judge for himself not only of the meaning, but of the inspiration, authenticity, and authority of the Scriptures, though the civil government in none of these nations, except the United States, not in existence at the time of the separation, has disavowed its authority in spirituals. Practically, the doctrine that each individual judges for himself is now generally adopted.

The authority of the Scriptures has followed the authority of the church, and is practically, when not theoretically, rejected. It was perhaps asserted by the reformers at first for the purpose of presenting some authority not precisely human, which no Catholic would deny, as offset against that of the church, rather than from any deep reverence for it, or profound conviction of it<< reality. But, be this as it may, it counts for little now. The authors of Essays and Reviews, and the Anglican bishop of Natal, take hardly less liberty with the Scriptures than Luther and Calvin did with the church. The more advanced thinkers, if thinkers they are, of the age go further still, and maintain not only that a man may be a very religious man, and a true follower of Jesus Christ, without accepting either the authority of the church or that of the Bible, but without even believing either in the existence of God or the immortality of the soul. Schleiermacher, the great Berlin preacher, went thus far in his Discourses on Religion, addressed to the Cultivated among its Despisers; and equally far, if not farther, in the same direction, go the rising school or sect called Positivists. Religion is reduced to a spontaneous development--perhaps I should say, to a secretion of human nature, implying no reality above or distinguishable from human nature itself.

We hear much of the ignorance, superstition, and even of idolatry of Catholics, nothing of which is true; but this much is certain, that those who abandon the church, and succeed in humanizing religion, making it hold from man and subject to his control, do as really worship gods of their fashioning as did the old worshippers of gods made of wood and stone, because their religion is really only what they make it, and fall into as gross an idolatry and into as besotted and besotting a superstition as can be found among any heathen people, ancient or modern.

It is easy therefore to understand why the church sets her face so resolutely against modern reformers, liberals, revolutionists, in a word, the whole so-called movement party, professing to labor for the diffusion of intelligence and the promotion of science, liberty, and human progress. It is not science, liberty, or progress that she opposes, but false theories substituted for science, and the wrong and destructive means and methods of promoting liberty and progress adopted and insisted on by liberals and revolutionists. There is only one right way of effecting the progress they profess to have at heart, and that is by conforming to truth and reality, for falsehood is impotent, and nothing can be gained by it. She opposes the movement party, not as a movement party, not as a party of light, liberty, and progress, but as a party moving in the wrong direction, putting forth unscientific theories, theories which amuse the imagination without enlightening the understanding, which if they dazzle it is only to blind with their false glitter, which embraced as truth to-day, must be rejected as falsehood to-morrow, and which in fact tend only to destroy liberty, and render all real progress impossible. As the party, collectively or individually, neither is nor pretends to be infallible, the church, at the worst, is as likely to be right as they are, and the considerations presented prove that she is right, and that they are wrong. There is no science but in knowing the truth, that which really is or exists, and there is no real progress, individual or social, with nature alone, because nature alone has no existence, and can exist and become more than it is only by the gracious, the supernatural assistance of God, in whom all things live, move, and have their being.

A great clamor has been raised by the whole movement party throughout the world against the encyclical of the Holy Father, dated at Rome, December 8, 1864, and even some Catholics, not fully aware of the sense and reach of the opinions censured, were at first partially disturbed by it; but the Holy Father has given in it only a proof of his pastoral vigilance, the fidelity of the church to her divine mission, and the continuous presence in her and supernatural assistance of the Holy Ghost. The errors condemned are all aimed at the reality and invariability, universality and persistency, of truth, the reality of things, the supremacy of the spiritual order, and the independence and authority of the divine law, at real science, and the means and conditions of both liberty and progress. In it we see the great value of the independence of the church,--of a church holding from God instead of holding from man. If the church had been human or under human control she would never have condemned those errors, because nearly all of them are popular, and hailed as truth by the age. Man condemns only what man dislikes, and the popular judgment condemns only what is unpopular. It is only the divine that judges according to truth, and without being influenced by the spirit of the age, or by what is popular or unpopular. If the church had been human, she would have been carried away by those errors, and proved herself the enemy instead of the friend, the protector, and the benefactor of society.

I have not enumerated Austria, for what is to be her fate no one can now say; but as a portion of her population belong to the Greek schismatic church, and a larger portion still are Protestants, the most that can be expected of her is that she will, in regard to religion, assume the attitude of France and Italy. There is then really no power on which the church can now rely for the support of her external and material interests. I will not say that the triumph of Prussia is the triumph of Protestantism, for that would not be true; but it is, at least for the moment, the success of the party that denounced the papal encyclical, and would seem to be a complete victory, perhaps a final victory, over that system of mixed civil and ecclesiastical government which grew up on the downfall of the Roman empire and the conversion of the barbarian nations that seated themselves on its ruins. It is the total and final destruction of the Christian empire founded, with the aid of the Pope and bishops, by Charlemagne and his nobles, and not unlikely will end in the complete severance of all official union of church and state--alike the official union between the state and the heretical and schismatic churches, and between the state and the Catholic Church; so that throughout the civilized world the people will be politically free to be of any religion they choose, and the state of no religion.

This result is already reached in nearly all the nations hitherto called Catholic nations, but not in the officially Protestant and schismatic nations; and for a long time to come the anti-Catholic or anti-papal religions, schismatical, heretical, Mahometan, and pagan religions, will be retained as official or state religions, with more or less of civil tolerance for Catholics. For the moment, the anti-papal party appears to be victorious, and no doubt believes that it is all over with the Catholic Church. That party had persuaded itself that the church, as a ruling body, was of imperial origin--that the papal power had been created by the edicts of Roman emperors, and that it depends entirely on the civil authority for its continuance. Hence they concluded that, if the church could be deprived of all civil support, it must fall. They said, the church depends on the papacy, and the papacy depends on the empire; hence, detach the empire--that is, the civil power--from the papacy, and the whole fabric tumbles at once into complete ruin. It is not improbable that, to confound them, to bring to naught the wisdom of the wise, and to take the crafty in their own craftiness, Providence has suffered them to succeed. He has permitted them to detach the empire, that they may see their error.

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