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entrusted to sinful men, in a gift of immunity from religious error vested in a succession of under-educa- ted Pontiffs." And again, ''I know from my spiritual experience that I am saved, that the sacraments I have received are valid whatever reasons may be urged against them, that my particular form of religion is the true one though it contradicts the religion of others who can cite similar experiences on their behalf." Or again, "I am not going to hand over the keeping of my conscience to any priest or Church, I am not going to surrender the open-mindedness which is the essential quality of a truth-seeker." Or again, "I want a religion to suit my national tempera- ment as an Englishman or an American, I am not going to submit to a foreign priest or hsten to an Italian mission." How is it possible that men satu- rated with principles so antagonistic to the obedience of faith should be induced to seek reunion in the only form in which, as we have seen, it can be solid and lasting, that is, by submission to the teaching of the Apostolic See? Indeed, how can one imagine that they would accept even a system of comprehension unless, like their own present systems, it should be one prepared to tolerate every variety of individual- ism? But the fact is, these Anglican reunionists strangely overlook the mentality of their fellow- churchmen, and persuade themselves that the comparatively small section which forms the moder- ately High Church party can be taken as duly repre- senting their Church; and then, reahzing that neither this small section, nor even they themselves, have the true Catholic disposition of submission to a teaching authority, they have taken refuge in a project of com- prehension that would just include themselves.

But it will not do to take this over-hopeful view of the situation. The possibilities of an approaching corporate reunion must be judged by the mentality of the whole body, and what chance is there, humanly speaking, that — to say nothing of the Presbyterians and Nonconformists — the general body of Anglicans, which is every year becoming more and more radical in its tone, will be brought within a generation or two to such a degree of doctrinal unity and Catholic spirit among themselves as to make it likely that, as an organized body of bishops, clergy, and laity, they will approach the Holy See in the full spirit of sub- mission, and ask to be received into its communion? Moreover, if we can imagine these internal difficulties overcome, and whole Churches approaching the Holy See in this manner, we must not overlook the prob- ability that the difficulty from state interference, dor- mant for the present, would quickly revive. The statesmen would be sure to take alarm, and work against the project with all their might as a danger to their own selfish schemes; and this all the more because aggressive Anticlericalism has captured so many of the governments of powerful countries, and would strive, by appealing to racial prejudices and fostering campaigns of misrepresentation and oppression, to stamp out a movement calculated, if successful, to add so greatly to the forces of Christianity. It must be repeated that individuals might hold out against this persecution, but the masses of men whom we are supposing to form the membership of Churches anxious to reunite would in all probability be shat- tered by it, and break up. We must not, indeed, forget that we are all in the hands of God, and God may at any time intervene by some signal providence to clear away the obstacles from the path of corporate reunion. But we have no right to count on interven- tions of this kind. Reunionists whose inquiries have convinced them that the way to unity is through sub- mission to the Holy See will be imprudent indeed if they delay their personal submission in expectation of a corporate act on the part of their respective Chiirches which, in the absence of any such Divine intervention, is, in view of the difficulties indicated,

most unlikely to come tiU long after the present gener- ation of men has passed away. Nor is it to the pur- pose to ask here if by this method of individual con- versions there is any prospect of an eventual restora- tion of Christendom to the unity which once held it together. Possibly there is not; but why should there be? ^^'e may indeed look to a continuance, and perhaps to an expansion, of the process now going on whereby appreciable numbers are added to the Church through individual submissions, but it does not seem likely that, in this age of individualism, whole nations will be brought in by this method, nor is there any Divine promise that they will be. Another age may bring forth better things, but whether it will we know not. Still, though the prospects of corpo- rate reunion appear discouraging, Cathohcs may well show themselves appreciative and sympathetic towards the efforts of those of other communions who are captivated by the splendid ideal and think that under one form or another it is capable of realization. We may safely leave to the Providence of God to determine what course the present reunion movement shall ultimately take, and meanwhile we may empha- size the substantial point that Catholics and other reunionists have in common: their mutual desire to see the barriers that separate them removed. They can co-operate, too, in working for the good cause in u.seful ways without any surrender of their own prin- ciples. For they can cidtivate friendly personal relations, to the formation of which it will greatly contribute if they can work together for objects, .social or otherwise, as to the value of which they are agi'eed. There is a special value in the personal friendships thus formed, for they tend to dissolve the obstacles which come from sheer misunderstandings and the animosities that these engender. And they can further co-operate for the removal of these same obstacles by positive efforts to understand one another correctly, particularly by the others seeking and the Catholics, if they are competent, showing a rcadine-ss to give simple ex^planations of the true character of their beliefs and practices.

The latter cannot indeed be too careful to avoid bitter controversies, for these, as experience has proved, serve more to harden estrangements than to cement reconcihations. But their explanations will be often welcomed, if it be known that they will be marked by candour, cordiality, and patience, for nowadays there is a growing number who have come to suspect that Catholicism is not as black as it has been painted for them, and are anxious to hear about it from those whom they can trust, and who have inti- mate knowledge of it from the inside. It would be rash, however, for Catholics to expect that their non- Catholic friends will be readily convinced by the explanations they give. Convictions are of .slow growth; besides it is not for the human agent to intrude on the office which the Holy Spirit reserves to Himself. Lastly, there can be co-operation in efforts to promote reunion by earnest and assiduous prayer. Catholics cannot join an association for prayer like the A. P. U. C, which is under non-Catholic manage- ment, but they have the highest sanction for joining similar associations under Catholic management, such as the Confraternity of Compa.ssion, which Leo XIII himself established in 1S07, and entrusted to the administration of the Suljjician Fathers.

(See al.so Chirch; Popk; Tradition; Gnosticism; Marcionites; Mont.\ni.sts; Novatian; Novatian- ism; Manich.eis.m; Donatists; Arianism; Albi- genses; Wyclif, .John; Hns and Hussites; Ne.s- TORius and Nestorianism; Cyril of Alexandria; Ephesti.s, Cotncil of; Monophy.sites and Mono- physiti.sm; Eutyches; ErTYrniANLsM; Chalcedon, Council of; Greece; Greek Church; Photius; Michael C.f.rularius; Russia; Protestantism; Reformation; Luther, Martin; Calvin, John;