Symbolism : or, Exposition of the doctrinal differences between Catholics and Protestants as evidenced by their symbolical writings

Front matter

CORNELL

UNIVERSITY

LIBRARY t.T^^^ .9SP"* University Library BT990 .M69 1844

Author's Preface

TO THE FIRST EDITION.

EvEKT book has a two-fold history ; a history before, and a history after its publication. The first can be described only by the author himself; and respecting this, the public imposes on him the duty to make no mystery, and, accordingly, to relate to it partly the outward occasions that induced him to undertake the composition of his work ; and partly to assign the more intrinsic reasons, by which he was determined to the undertaking. Hereupon I have now to communicate to the indulgent reader the following remarks.

The present work has arisen out of a course of lectures, that for several years I have delivered on the doctrinal diiferences between Catholics and Protestants. On this subject it has been the custom, for years, in all the Lutheran and Calvinistic universities of Germany, to deliver lectures to the students of theology ; and highly approving of this custom, I resolved to transplant it to the Catholic soil, for the following reasons. Certainly those, who are called to take the lead in theological learning, may be justly expected to acquire a solid and comprehensive knowledge of the tenets of the religious communities, that for so long a time have stood opposed to each other in mutual rivalry, and still endeavour to maintain this their position. Justly are they required not to rest satisfied by any means with mere general, uncertain, obscure, vague, and unconnected notions upon the great vital question, which has not only, for three hundred years, continually agitated the religious life of Europe, but has in part so deeply and mightily convulsed it.

If the very notion of scientific culture makes it the duty of the theologian to enter with the utmost possible precision and depth into the nature of the difierences that divide religious parties ; if it imperiously requires him to set himself in a condition to render account of, and assign the grounds for, the doctrinal peculiarities of the different communions ; so, regard for his own personal dignity and satisfaction of

X PREFACE TO THE FIRST EDITION.

mind, presses the matter on him ; nay, on every well-instructed Christian, with a still more imperious claim. For what is less consistent with our own self-respect, than to neglect instituting the most careful and accurate inquiry into the grounds and foundation of our own religious belief; and convincing ourselves whether, and how far, we stand on a firm footing, or whether we have not placed ourselves on some treacherous covering, that conceals beneath it an enormous abyss ? How is it possible to enjoy a true and solid peace of the soul, when in the midst of great ecclesiastical communities, that all pretend alike to the possession of the pure and unmutilated truth, we stand almost without reflection, and without possessing any adequate instruction ? There is, indeed, in this respect, a quiet, such as they possess, in relation to a future life, who are utterly heedless whether there be such a state. This is a quiet that casts deep, indelible disgrace on any being endowed with reason. Every man, accordingly, owes it to himself, to acquire the clearest conception of the doctrinal peculiarities, the inward power and strength, or the inward weakness and untenableness of the rehgious community, whereof he acknowledges himself a member ; a conception which entirely depends on a very accurate and precise knowledge of the opposite system of belief. There can even be no solid acquisition, nor confident use of the arguments for any communion, unless they be conceived in relation to the antagonist system. Nay, a soUd acquaintance with any confession, must necessarily include its apology, if at least that confession make any pretensions to truth. For every educated Christian possesses such general notions of religion and Christianity— he possesses such general acquaintance with Holy Writ — that so soon as any proposition be presented to him in its true hght, and in its general bearings, he can form a judgment as to its truth, and immediately discern its conformity or its repugnance to the fundamental doctrines of Christianity.

We are also at a loss to discover, how a practical theologian, especially in countries where conflicting communions prevail, can adequately discharge his functions, when he is unable to characterize the distinctive doctrines of those communions. For public homilies, indeed, on matters of religious controversy, the cycle of Catholic festivals, conformably to the origin and the nature of our Church, happily gives no occasion. All the festivals established by her have reference only to facts in the life of Jesus Christ, and to those truths, whereon all our faith and all our hopes depend ; as well as to the commemoration of those highly meritorious servants of God, who hold a distinguished place in the history of the Church, such, in particular, as were instrumental in the general propagation and consolidation of Christianity, and in its special introduction

PREFACE TO THE FIRST EDITION. xi

into certain countries. For the office of preaching, accordingly, the Catholic pastor, with the exception of some very rare and peculiar cases, can make no immediate use of his knowledge of other creeds. On the other hand, we may hope that his discourses on the doctrines of the Catholic faith, will be rendered more solid, more comprehensive, more animated, and more impressive, when those doctrines have been studied by him, in their opposition to the antagonist confessions in the strict sense of that word. That the highest class of catechumens should receive solid instruction, nay, a far more solid one than has hitherto been given, on the dogmas controverted between Christians ; nay, that in this instruction, the doctrinal differences should be explicitly, and as fully as possible attended to, is a matter on which I entertain not the slightest doubt. Whence proceeds the deplorable helplessness of many Catholics, when, in their intercourse with Protestants, the concerns of religious faith come under discussion ? Whence the indifference of so many among thera towards their own religion 1 From what other cause, but from their almost ^otal ignorance of the doctrinal peculiarities of their Church, in respect to other religious communities ? Whence comes it, that whole Catholic parishes are so easily seduced by the false mysticism of their curates, when these happen to be secretly averse to the doctrines of the Church? Whence even the fact, that many curates are so open to the pietistic errors, but because both, priest and cofigregation, have never received the adequate, nay, any instruction at all, respecting the doctrinal differences between the Churches ? How much are Catholics put to shame by the very great activity which Protestants display in this matter ! It is of course to be understood, that instruction on these points of controversy must be imparted with the utmost charity, conciliation, and mildness, with a sincere love of truth, and without any exaggeration, and with constantly impressing on the minds of men, that however we be bound to reject errors (for the pure doctrine of Jesus Christ, and the Gospel truth, is the most sacred property of man), yet are we required by our Church to embrace all men with love, for Christ's sake, and to evince in their regard all the abundance of Christian virtues. Lastly, it is clear, that opportune and inopportune questions, consultations, and conferences, on the doctrines controverted between the Churches, will never fail to occur ; but, most assuredly, the appropriate reply, the wished-for counsel, and the instructive refutation, will be wanting, in case the pastor be not solidly grounded in a knowledge of the respective formularies of the Christian communities.

But if what I have said justifies the delivery of academic courses, on the doctrinal peculiarities of the different communions, yet it proves not xii PREFACE TO THE FIRST EDITION.

the necessity of their publication, at least as regards their essential substance. On this subject I will take the liberty of making the following remarks. In the Protestant Church, for many years, a series of manuals, on Symbolism, have been published. The elder Plank, Marheineke (in two works, a larger and a smaller), Winer, Clausen, and others, have tried their efforts in this department. The Catholics, indeed, on their part, have put forth a great multitude of apologetic and such like works, having for their object to correct the misrepresentation of our doctrines as set forth by non-Catholics, But any book containing a scientific discussion of all the doctrinal peculiarities of the Protestant Churches, has not fallen within my knowledge. Accordingly, in communicating to the public the substance of my lectures, I conceived I should fill up a very perceptible void in Catholic literature.

During my researches into the authorities required by the subject of my lectures, I thought I had further occasion to observe, that the territory I had begun to explore, had not by any means received a sufficiently careful cultivation, and that it was yet capable of oflTering much useful and desirable produce. This holds good even when we regard the matter from the mere historical point of view. But it cannot fail to occur, that by bringing to light data not sufficiently used, because they were not thoroughly understood, or had been consigned again to oblivion : the higher scientific judgment, on the mutual relations of the Christian communities, will be rendered more mature and circumspect. Whether my inquiries, in either respect, have been attended with any success, it is for competent judges to decide. Thus much, at least, I believe I may assert, that my labours will offer to Catholic theologians especially, many a hint, that their industry would not be unrepaid, if in this department they were to devote themselves to solid researches. For several decades, the most splendid talents spend their leisure, nay, give up their lives, to inquiries into the primitive religions and mythologies, so remote from us both as to space and time ; but the effiirts to make us better acquainted with ourselves, have evidently been more rare and less perseverant, in proportion as this problem is a matter of nearer concern than the former. There are not, indeed, wanting a countless multitude of writings, that dilate in prolix dissertations on the relations between the different Churches. But alas ! their authors too often possess scarcely the most superficial knowledge of the real state of facts ; and hereby it not unfrequently comes to pass, that treatises, which would even perhaps merit the epithet of ingenious, tend only to render the age more superficial, and to cause the most important questions that can engage the human mind and heart, to be most frivolously overlooked. Such sort of writings are entitled " Considerations ;"

PREFACE TO THE FIRST EDITION. siii

while, in truth, nothing (objective) was at all considered; but mere phantoms of the brain that passed before the writer.

Pacific objects, also, induced me to commit this work to the press ; and these objects I conceived I should be able to attain, by giving the most precise and the most unreserved description of the doctrinal differ* ences. I did not, indeed, dream of any peace between the Churches, deserving the name of a true reunion, as being about to be established in the present time. For such a peace cannot be looked for in an age, which is so deeply degraded, that even the guides of the people have oftentimes so utterly, lost sight of the very essence of faith, that they define it as the adoption of what appears to them probable, or most probable ; whereas its nature consists in embracing, with undoubting certainty, the revealed truth, which can be only one. As many men now believe, the heathens also Jjelieved ; for they were by no means devoid of opinions respecting divine things. When in so many quarter^ there is no faith, a reunion of faith is inconceivable. Hence, only an union in unbelief could be attained ; that is to say, such a one wherein the right is mutually conceded to think what one will, and wherein there is therefore a mutual tacit understanding, that the question regards mere human opinions, and that it is a matter left undecided, whether in Christianity God have really revealed Himself or not. For with the belief in Christ, as a true envoy of the Father of light, it is by no means consistent, that those who have been taught by him, should be unable to define in what his revelations on divine things consist, and what, on the other hand, is in contradiction to his word and his ordinances. All things, not this or that in particular, appear, accordingly, opposed to a religious union. A real removal, therefore, of the differ, ences existing between the Christian communities, appears to me to be still remote. But in the age in which we live, I flattered myself that I might do something towards bringing about a religious peace, by revealing a true knowledge of the great dispute ; in so far as by this knowledge, men must come to perceive, that that contest sprangjout pf_ the most earnest endeavours of both parties toju^old the truth, — the piire and genuine Chrjstiani^in all its intemity. I have made it therefore my~3uTy, to define, with the utmost possible precision, the points of religious difference ; and, nowhere, and at no time, to cloak and disguise them. The opinion sometimes entertained, that the differences are not of importance, and affect not the vitals of Christianity, can conduce only to mutual contempt : for opponents, who a.re conscious of not; having adequate grounds for opposing each other, and yet do so, must despise one another. And, certainly, it is this vague feeling, of being an adversary of this stamp, that has in modern times given rise xiv PREFACE TO THE FIRST EDITION.

to violent sallies on the part of many Protestants against Catholics, and vice versa ; for many, by a sort of self-deception, think by these sallies to stifle the inward reproaches of their conscience, and mistake the forced irritation against an opposite communion, for a true pain on ac« count of the rejection of truth on the part of its adherents. Even the circumstance is not rare, that an ignorance of the true points of difference leads to the invention of false ones. And this certainly keeps up a hostile, uncharitable, spirit of opposition between parties, far more than a just and accurate knowledge of the distinctive doctrines could do ; for nothing wounds and embitters more than unfounded charges. From the same cause it so frequently happens, that men on both sides charge each other with obduracy of will, and with a selfish regard to mere personal and transitory interests, and ascribe to these alone the divisions in religious life. Protestants are uncommonly apt, without hesitation, to ascribe to what they denominate hierarchical arrogance and the plan of obscuration, any resistance in the Catholic Church to the full influx of Protestant light. Many Catholics, on the other hand, are of opinion, that, in the same way, as at the commencement of the Reformation, political interests, and the desire to exercise over the Church an absolute domination, were the sole inducements that engaged princes to embrace and encourage the Protestant doctrines ; and domestic ease, sensual gratifications, hollow arrogance, and a frivolous love of independence, were the only motives that brought over Churchmen to the new opinions ; so this is for the most part the case, even at the present day.

These charges, indeed, of pride, arrogance, and the rest, which parties bring against each other, cannot, alas ! be entirely disputed. We know, moreover, from experience, that everywhere there are very zealous men, who in their conduct towards opposite communions, are not actuated by quite base motives, yet have immediately in view only the interests of a party,, a faction, or a system, and not the cause of Divine truth, especially in its living manifestiation in Christ Jesus, who should alone be the object of our love, and all else, only in so far as it is nearly or remotely connected with that love. All this> indeed, is unquestionably true. Yet it would betoken very great narrowness of mind, if the duration of the mighty religious contest were not sought for in deeper causes than in those assigned. Under these circumstances, I conceived it were no small gain, if I should succeed in drawing back attention entirely to the matter itself, and in establishing the conviction, that in the conflict between CathoUcism and Protesttantism, moral interests are defended ; a conviction, which, as it implies in the adversaries earnestness and sincerity, must lead to more conciliatory results, and is alone calculated to advance the plan, which, in the permission of so fearful a strife. Divine Providence had in view.

PREFACE TO THE FIRST EDITION. xv

Lastly, I must mention also a phenomenon of the age, which, if I remember right, first inspired me with the thought of committing to the press my treatises on the distinctive doctrines of the Christian communions. For a long time Lutheranism seemed to have entirely disappeared from Germany, — at least to possess no voice in public opinion ; in fact, it was scarcely represented in literature by a single theologian of any name. In our thoughtful Germany, the gloomier Calvinism never found itself really at home ;, and when it penetrated into some of its provinces, it was almost always with considerable modifications. Its real home has always been a part of Switzerland and of France ; next Holland, England, and Scotland.

Through the great revolution in public afiairs during our times, the old orthodox Protestantism has again assumed new life, and not only finds many adherents among the clergy and laity, but in the number of its partisans can reckon very able theologians. As was natural to be expected, it immediately marked out its position relatively to the Catholic Church, and assailed the latter with all the resources it could command. The more this party visibly increases, and, partly by its junction with the Pietistic movement that had previously existed, partly by the encouragement of one of the most influential cabinets in Germany,* begins again to constitute a power ; the more must Catholics feel the necessity of taking up their right position in respect to it, and of clearly discerning the true nature of the relation wherein they stand towards it. This, however, is not so easy, as we might at the first view imagine. For when from Rationalism and Naturalism we must turn our thoughts to the old Protestantism as represented in the symbolical books, we are required to transport ourselves into a totally difierent religious world. For while for the last fifty years Catholics have been called upon to defend only the Divine elements in Christianity, the point of combat is now changed, and they are required to uphold the human element in the Christian religion. We must now march precisely from one extreme to the other. Yet the Catholic has this advantage, that his religious system embraces as well what constitutes- an object of one-sided or exclusive reverence with the rationalist, as what the orthodox Protestant, with an equally one-sided or exclusive veneration, adheres to in Christianity. In fact, these two contrarieties are ii) the Catholic system adjusted, and perfectly reconciled. The Catholic faith is as much akin to one principle, as to the other ; and the Cathohc can comprehend the two, because his religious system constitutes th< unity of both.

» Prussia is here alluded to. — Tram.

xvi PREFACE TO THE SECOND EDITION.

The Protestant rationalists are indebted to Luther, only in so far as he acquired for them the right to profess completely, the reverse of what he himself, and the religious community he founded, maintained. And the orthodox Protestants have with the rationalists no tie of connexion, save the saddening conviction, that Luther established a Church, the very nature whereof must compel it to bear such adversaries with patience in its bosom, and not even to possess the power of " turning them away." The Catholic, on the other hand, has with either party a moral affinity, inherent in his very doctrines : he stands higher than either, and therefore overlooks them both. He has alike what distinguishes the two, and is therefore free from their one-sided failings. His religious system is no loose, mechanical patchwork combination of the two others, for it was anterior to either ; and when it was first revealed to the Church, organically united the truth, which in the other two is separated. The adverse parties seceded from the Catholic Church, breaking up and dividing its doctrine — the one appropriating the human, the other the divine principle in Christianity ; just as if the indivisible could be at pleasure divided !

I have further to observe, that German solidity, or German pedantry, or German distrustfulriess, call it by what name we will, appeared to me to require that I should give the passages I quoted at full length. The reader is thus enabled to form his own judgment, by the materials brought before him, or at least is furnished with the means for testing the judgment of the author. I was bound to suppose, that to by far the greater number of my readers the symbolical books of the Protestants, the writings of Luther, Zwinglius, and Calvin, were inaccessible ; and if I were unable to preserve the true medium between an excess and a deficiency in quotations, I preferred to offend by the former. He, who is unable to read the quotations, which are for the most part thrown into the notes, can easily pass them over. On the other hand, it cannot be said, that he who would feel desirous to make himself acquainted with the passages cited, could have easily collected these himself.

Tdbingen, 1832.

Author's Preface To The Second Edition

From the attention with which the theological public have been pleased to favour this work, I have conceived it my duty to endeavour, as much as the small space of time that intervened between the first and the

PREFACE TO THE THIRD EDITION. xvii

second edition, allowed, to improve and even to enlarge it. In the first part, there are few sections, which, whether in the language, or whether by additions or omissions in the texts, or in the notes, have not undergone changes advantageous, as I trust, to the work. Under the article of faith, the seventeenth section has been newly inserted ; and the twenty^seventh section, which contains a more precise definition of the real distinctive points in the theological systems of Luther and of Zwinglius, was not found in the first edition. The article on the Church has undergone considerable changes ; the addition of the thirty-seventh section appeared to me peculiarly calculated to render more clear the theory of the Catholic Church.

In the second part, the article on the Methodists has been entirely recast, as I have now been able to procure Dr. Southey's Life of Wesley. Clarkson's Portraiture of Quakerism, which, in despite of many endeavours, I had been unable to obtain in time for the first edition, but which has since come to hand, has been less useful for my purpose than I had ■expected.

In the Introduction, it has appeared to me expedient to enter into more particulars as to the use, which, in a work like the S^mbolisnii is to be made of the private writings of the Reformers. I have deemed it useful also to point out there the important distinction, which, in all Symbolical researches, should be observed between the use of the private writings of the Reformers, and that of the works of Catholic theologians.

Author's Preface To The Third Edition

The information of my publisher, that the second edition is out of print, was too sudden to allow me to bestow on this third edition those improvements which I would fain have made, and whereof it stood in so much need. There is but one article I cen name, which has undergone an important amelioration ; it is the eighth section, on original sin ; for in the former editions, there wer<5 some historical notices, touching the Catholic views of that doctrine, that much needed correction.

The very ponderous o-iticism on my Symbolism, which in the meanwhile Professor Baur has put forth, 1 will leave unnoticed in the present work, for the necessary discussions would occupy proportionally too great a space, to find insertion either in the notes or in the text. I have therefore preferred to write a separate reply, which, please God, will soon be sent to press. 2 iviii PRKFACE TO THE FOURTH AND FIFTH EDITIONS'.

Author's Preface To The Fourth Edition

After the publication of the third edition, which appeared at the begin* ning of the year 1834, 1 saw myself compelled to compose a defence of the Symbolism. It has already appeared, under the title. New Investi" gations, etc. (Neue Untersuchungen.) In this work* many subjects having reference to the controversy, and which in the Symbolism had been only lightly, 6r not at all, touched upon, were more fully treated ; while not a few articles have been investigated under a new point of view, others more precisely defined, and several more fully established. From this book nothing has been transferred to the fourth edition of the Symbolism. I held it to be ray duty to make no essential alteration in the form, under which the present work was originally presented to the public, and under which it has been favoured with their indulgent attention. To notice in the body of the work the various writings, treatises, and reviews, that have been directed against it, I conceived to be in every way unsuitable ; independently even of the fact, that I was unwilling to see the pacific tone of the Symbolism converted into an angry and warlike tone. Yet some things have been amended in this fourth edition ; others have been added. These are changes which could be made without any external provocation, and without any alteration of my orignal plan, and as have formerly been made in every new edition.

By God's providence the Symbolism has hitherto produced much good fruit, as from many quarters has been related to me, partly by word of mouth, and partly by writing. Even Protestant periodicals, as, for example, the Evangelical Church Gazette (Evangelische Kirchen Zeitung) of October, 1834, do not in their peculiar way call this fact in question. May it be still further attended with the blessing of the Saviour, who from the beginning hath ever chosen weak and imperfect things for the instruments of his glorification !

PREFACE OF THE GERMAN EDITOR TO THE FIFTH EDITION.

While the fifth edition of this work was in the press, the Catholic Church of Germany had the afiliction to see its illustrious author snatched away from her by an untimely death. If his loss for Catholic literature be an event so deeply to be deplored, it is so especially in refer-

GERMAN EDITOR'S PREFACE TO THE FIFTH EDITION, xix

ence to the Symbolism. The lamented author had intended to introduce many amendments into this new edition, and so to render it more complete, — partly by transferring into it several things from his work, entitled, New Investigations of Doctrinal Differences, — partly by incorporating with it the results of new researches. As regards a very considerable part of the work, his intention he has happily been able to carry into effect. Many articles and sections — as, for example, that on original sin — have received from him extension or greater precision, or have been entirely recast. The like he had designed in respect to the articles on the doctrine of the sacraments, and the following sections. Down to the close of his life, this concern of his heart ever occupied him ; but the final execution of his design was not permitted by Divine Providence.

May this new edition produce those blessed effects, which had ever been intended by the author, and that have, doubtless, gained a rich recompense for him before the throne of God !

Munich, 21 June, 1833.

CONTENTS OF THE MEMOIR.

Preliminary remarks. Lutheranism, from its origin down to the middle of the eighteenth century. Rise of Rationalism. Michaelis. The school of Semler. Morus and the elder Eichhorn, and others. The more open infidels Nicolai, Bahrdt, and Basedow. Deism the legitimate offspring of the Reformation. Reymarus and Lessing assail Christianity. Glance at the German literature of the eighteenth century, in its relation to the Christian religion. Anecdotes of Gothe's extraordinary admiration for the Catholic liturgy and Catholic art. Glance at the philosophy of Kant, Jacobi, and Schelling, in relation to Christianity. Further advances of theological Rationalism. Wegscheider, Paulus, and others. The ethical principles of Rationalism. Its influence on life. Partial reaction against Rationalism in the Protestant Church. Reinhard, Storr, and others. The party called " Old Lutherans." Their conflict with the Prussian government. The new " Evangelical Church '' founded by the late king of Prussia. It promotes, instead of remedying, religious indifference. The modern Pietists. Their leading divines. Partial services they render to the cause of Christianity. Degeneracy of Pietism. Appalling examples of religious fanaticism. The last stage of Rationalism. The Mythic divines, or Strauss and his followers. Conflicting judgments pronounced on this school by the theological faculties of the Prussian universities. Hopes of religious regeneration in Protestant Germany. Number of conversions to the Catholic Church. Transition to Catholic Germany. Its moral condition, from the treaty of Westphalia down to the middle of the eighteenth century. Intellectual improvement in the reign- of the empress Maria Theresa. Doctrines of Febronius, and their influence. Joseph II. ani his ecclesiastical policy. Consequences of that policy considered. The schismatical declaration of certain prelates at Ems. Rise and influence of the order of the Illuminati. French revolution. The moral and political causes that facilitated the triumph of its arms and its principles in Europe in general, and in Germany in particular. Its moral and political effects in the Rhenish provinces. Spoliation of the Catholic Church in Germany, and its consequences. The restoration of general peace in 1814. Commencement of a religious regeneration in Austria. Religious regeneration in Bavaria. Oppression of the Church in the Prussian dominions, in Wiirtemberg, in Baden, and sxii CONTENTS OF THE MEMOIR.