(ii) For her Humanity, though it is the body in which her Divinity dwells, does not create that Divinity. Certainly human circumstances have developed her, yet what but Divine Providence ordered and developed those human circumstances? What but that same power, which indwells in the Church, dwelt without her too and caused her to take root at that time and in that place which most favored her growth? Certainly she is Human. It may well be that her rulers have contradicted one another in human matters—in science, in policy, and in discipline; but how is it, then, that they have not contradicted one another in matters that are Divine? Granted that one Pope has reversed the policy of his predecessor, then what has saved him from reversing his theology also? Certainly there have been appalling scandals, outrageous sinners, blaspheming apostates—but what of her saints?
And, above all, she gives proof of her Divinity by that very sign to which Christ Himself pointed as a proof of His own. Granted that she dies daily—that her cause fails in this century and in that country; that her science is discredited in this generation and her active morality in that and her ideals in a third—how comes it that she also rises daily from the dead; that her old symbols rise again from their ruins; that her virtues are acclaimed by the children of the men who renounced her; that her bells and her music sound again where once her churches and houses were laid waste?
Here, then, is the Catholic answer and it is this alone that makes sense of history, as it is Catholic doctrine which alone makes sense of the Gospel record. The answer is identical in both cases alike, and it is this—that the only explanation of the phenomena of the Gospels and of Church history is that the Life which produces them is both Human and Divine.
PEACE AND WAR
Blessed are the peacemakers; for they shall be called the children of God.—MATT. V. 9.
Do not think that I am come to send peace on earth; I came not to send peace but the sword.—MATT. X. 34.
We have considered how the key to the Paradoxes of the Gospel and the key to the Paradoxes of Catholicism is one and the same—that the Life that produces them is at once Divine and Human. Let us go on to consider how this resolves those of Catholicism, especially those charged against us by our adversaries.
For we live in a day when Catholicism is no longer considered by intelligent men to be too evidently absurd to be argued with. Definite reasons are given by those who stand outside our borders for the attitude they maintain; definite accusations are made which must either be allowed or refuted.