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REV. CHANCELLOR LIAS^ M.A., ON 



w ith her Archbishops and Bishops, her Presbyteries and General 

 Assemblies, her iSynods and Conferences, her canons, rules and 

 regulations, from a simple ])rotherhood in a single city, into a 

 complex organization extending throughout the w orld. Cardinal 

 Newman describes his " development as consisting in a " con- 

 templation of the object of its adoration " which from " an 

 impression on the Imagination " becomes " a system or creed 

 in the Eeason." Accurate thinkers will be more inclined 

 with Bishop Butler, to attribute to imagination all the errors 

 with which the world has been afflicted since man entered 

 it.* The Cardinal speaks of a development according to 

 ideas of congruity, desirability and decorum, formed by the 

 action of " patient reflection and moral sensibility." But 

 of ^/"//o-sc " patient reflection and moral sensibility"? Not of 

 Catholics at large, but of an " infallil)le developing authority " — 

 the wire-pullers of the Vatican, to wit. Dr. Tyrrell again speaks 

 of what he calls " Catholicism " as an " explicitation " of the 

 •''thought of the greater prophets, of Christ, of St. Paul, of 

 TertuUian, of Origen, of Clement of Alexandria." So far as 

 Tertullian is concerned, we may agree to make him a present of 

 that more or less heretical writer. But when we read Eonian 

 theology, we cannot help seeing how intensely Latin it invariably 

 is. Christ and St. Paul may be " developed " in it. But it is 

 an altogether unnatural development, out of all "proportion" 

 to the " faith." Clement and Origen — why Dr. Tyrrell inverts 

 this order I cannot say, — when read, appear to transport us 

 into a fresher and healthier intellectual atmosphere altogether, 

 and one far more in harmony with modern thought than any- 

 thing Latin theology has ever given us. And Origen soon 

 became a heretic in the eyes of the hide-bound theologians of a 

 later age. Those who read him in Eoman Catholic editions will 

 often find his pages punctuated with " Cautc,'' in order to warn the 

 reader how sadly his free and breezy utterances conflict with the 

 cut and dried "developments" of subsequent ages. "Develop- 

 ment " there undoubtedly is in Eoman theology, but it is out of 

 shape. The iron of authority has entered into the thinker's 

 soul. And the stamp of Latin thought, with its narrow and 

 delusive axioms and postulates, arid its clear and vigorous 

 though rigid method of deduction from them, is upon it all 

 through. And that it is why it is losing its hold, and must 

 eventually lose its hold, on the mind of man yet more completely, 

 as race after race is brought into the Christian fold. 



* Analogy^ Part I, chapter i. 



