as the genuine work of St. Athanasius, and as recording his testimony in defence of the invocation of saints. The passage there referred to Dr. Wiseman thus introduces, and comments upon. "St. Athanasius, the most zealous and strenuous supporter that the Church ever possessed of the divinity of Jesus Christ, and consequently of his infinite superiority over all the saints, thus enthusiastically addresses his ever-blessed Mother: • Hear now, daughter of David; incline thine ear to our prayers. We raise our cry to thee. Remember us, O most holy Virgin, and for the feeble eulogiums we give thee, grant us great gifts from the treasures of thy graces, thou who art full of grace. Hail, Mary, full of grace, the Lord is with thee. Queen and mother of God, intercede for us.' Mark well," continues Dr. Wiseman, "these words; 'grant us great gifts, from the treasures of thy graces;' as if he hoped directly to receive them from her. Do Catholics use stronger words than these? Or did St. Athanasius think or speak with us, or with Protestants ?" In answer to these questions I reply with sure and certain confidence, first, that the genuine words of St. Athanasius himself prove him to have spoken and thought with the Anglican Church, and not with the Roman Church on the invocation of saints and angels, and the blessed Virgin Mary; and secondly, that whatever words Roman Catholics use, whether stronger or not than these, these words on which the above questions are put, never came forth from the pen of St. Athanasius. Their spuriousness is not a question of doubt or difficulty. It has been shown in the text that the whole homily has been for ages utterly repudiated, as a work falsely attributed to St. Athanasius. It is indeed very disheartening to those, whose object is the discovery and the establishment of the truth, to find works cited in evidence as the genuine productions of primitive Christian teachers, which have been so long ago, and so repeatedly, and that not by members of another communion, but by the most learned men of the Church of Rome, adjudged to be spurious. I do not mean that I think it not fully competent for a writer of the present day to call in question, and overrule and set aside the decisions of former editors, as to the genuine or the spurious character of any work. On the contrary I am persuaded that a field is open in that department of theology, which would richly repay all the time and labour and expense, which persons well qualified for the task could bestow upon its culture. What I lament is this, that after a work has been deliberately condemned as unquestionably spurious, by competent and accredited judges for two centuries and a half at the least, that very work should be now cited as genuine and conclusive evidence, without any the most distant allusion to the judgment which had condemned it, or even to any suspicion of its being a forgery. In this instance, also, Dr. Wiseman has implicitly followed the compilation of Messrs. Berington and Kirk. This is evident, because the extract, as it stands word for word the same in his Lectures and their compilation, is not found as one passage in the spurious homily, but is made up of sentences selected from different clauses, and put together so as to make one paragraph. It is worthy of notice, that in quoting their authority, both Dr. Wiseman, and those whom he follows, refer us to the very volume in which the Benedictine editors declare that there was no learned man, who did not pronounce the work to be spurious; and in which also they quote at length the letter of Baronius proving it to be a forgery'. Note.-Page 231. (Decree of the Council of Trent 2.) Mandat sancta Synodus omnibus Episcopis, et ceteris docendi munus curamque sustinentibus, ut juxta Catholicæ, et Apostolicæ Ecclesiæ usum, a primævis Christianæ religionis temporibus receptum, sanctorumque Patrum consensionem, et sacrorum Conciliorum decreta, inprimis de Sanctorum intercessione, invocatione, Reliquiarum honore, et legitimo imaginum usu, fideles diligenter instruant, docentes eos, Sanctos, una cum Christo regnantes, orationes suas pro hominibus Deo offerre; bonum atque utile esse suppliciter eos invocare; et ob beneficia impetranda a Deo per Filium ejus Jesum Christum, Dominum nostrum, qui solus noster Redemptor et Salvator est, ad eorum orationes, opem, auxiliumque confugere: illos vero, qui negant sanctos æternâ felicitate in cœlo fruentes, invocandos esse; aut qui asserunt, vel illos pro hominibus non orare, vel eorum, ut pro nobis etiam singulis orent, invocationem esse idololatriam, vel pugnare cum verbo Dei, adversarique honori unius Mediatoris Dei et hominum, Jesu Christi, vel stultum esse, in cœlo regnantibus voce, vel mente supplicare, impie sentire. Sanctorum quoque Martyrum, et aliorum cum Christo viventium Sancta corpora, 1 Dr. Wiseman's Lectures, vol. ii. p. 108, from Berington and Kirk, p. 430, 431. 2 Canones et Decreta Sacros. Ecumen. et Genera. Concilii Tridentini, &c. Rom. fol. A. D. 1564. quæ viva membra fuerunt Christi, et templum Spiritus Sancti, ab ipso ad æternam vitam suscitanda et glorificanda, a fidelibus veneranda esse; per quæ multa beneficia a Deo hominibus præstantur: ita ut affirmantes, Sanctorum Reliquiis venerationem, atque honorem non deberi; vel eas, aliaque sacra monumenta a fidelibus inutiliter honorari; atque eorum opis impetrandæ causa sanctorum memorias frustra frequentari; omnino damnandos esse, prout jampridem eos damnavit, et nunc etiam damnat Ecclesia. 1 Note.-Pages 369 and 390. In a prefatory epistle, addressed to the "Chaplains, Wardens, and Brethren of the Holy Catholic Gild,” in Huddersfield, Dr. Wiseman (p. 4) expresses himself thus: "Yesterday I laid the badge of your association at the feet of the sovereign pontiff, and it was most condescendingly and graciously received. But this is not all. As I had foretold, I found his Holiness fully informed of your establishment and public manifestation; and I had the satisfaction of hearing him express his WISH THAT SIMILAR INSTITUTIONS SHOULD REVIVE ALL OVER THE COUNTRY." Toward the close of the sermon, to which this preface is prefixed, and which was preached at St. Patrick's Chapel, Huddersfield, Sept. 26th, 1839, and was printed at York in the present year, the preacher draws the comparison, referred to in page 370 of this work, between England and the continent, and between England as it is, and England as it once was, and as, in his view, it ought to be again. After describing the scenes which you may witness in Roman Catholic countries, "where you might see the poor and the afflicted crowding round some altar, where their pious confidence or experience of past favours leads them to hope that their prayers will best be heard through the intercession of our dear Lady," he thus proceeds: "Oh that the time had come, when a similar expression of our devout feelings towards her should publicly be made, and all should unite to show her that honour, that reverence, and love which she deserves from all Christians, and which has so long been denied her amongst us. There was a time when England was second to 1 De Invocatione, Veneratione, et Reliquiis Sanctorum, et Sacris Imaginibus, p. 202. no other country upon earth in the discharge of this holy duty; and it will be only part of the Restoration of our good and glORIOUS DAYS OF OLD to revive to the utmost this part of ancient piety. Therefore do I feel sincere joy at witnessing the establishment of this excellent brotherhood, and its public manifestation in this town this day, both as a means of encouraging devotion and virtue, and as a return to one of the venerable institutions of our forefathers. Enter then fully into its spirit'." 1 "A Sermon delivered at St. Patrick's, Huddersfield, Sept. 26th, 1839, on occasion of the Holy Catholic Gild there established, by the Rev. N. Wiseman, D.D., Professor in the University of Rome. York, 1840,” p. 22, 23. The first quotation made in p. 390, is from this Sermon. |