The central Presbyterian. [volume] (Richmond, Va.) 1856-1908, 1879-04-23

some nave supposed tnat, since Uou ueigne
to ask Mary's consent before the lncarns
ton was accomplished, luke X: 34-38,) 8
: it might be believed that our Lord deigne
to ask His Blessed Mothers consent to Hi
J sacrifice on Calvary, which was to be Z"
sword piercing her own SOUL" Luke ii: IS
and it is only through this union of hear
and of will that she could be said by st. An
gustine to have taken any part in the Re
demptiOn. But these are only the medita
tions of individuals, not the teaching of tn
Catholic Church, and no Catholic is bounc
to. believe them. But, on the other hand
no matter what agency our Lord may be sup
posed to give His Mother in the dispensing
of His graces, that could in no way conAic
with the uuquestionable and unquestionet
truth, that he is the sole Redeemer, "th'
one Mediator between God and men,"
6. 1t is a strange assertion that the Scrip
lures do not contain even hint that the
saints in heaven can help US by their inter
cession. The Intervention of the saints and
angels in heaven, in Offering up the prayers
of their brethren, is plainly enough taught in
Rev. y: s, and viii {: and 4. Hence the
Catholic Church is not "guilty of the enor-
nous sin of adding to the Word of God.
Rev. xii: 49,"
7. It is also strange assertion that Z" we
have no evidence that the redeemed there
have information concerning the condition of
Christians here" When our Lord tells US
Luke XIV: and 1O,) that there is joy in
heaven, in the presence of the angels of God.
over one sinner that repenteth," He gives 1s
very positive evidence that the angels in
heaven shave information concerning the
condition of Christians here" And upon
what principle could it be asserted that the
" information is refused to the redeemed
who have since entered heaven? And if the
angels in heaven know when poor sinner
repents anywhere on the face of the earth,
how can it be reasonably asserted that to
suppose similar knowledge in the redeemed
in heaven is to clothe them with Christ's
attributes, and invest them with the essence
of the Godhead 2" This is an absurdity of
which the Catholic Church never dreamed,
and which in no way follows from the prem.
ises in question. The Catholic Church has
always known and held that the Blessed Vir.
gin Mary has no share whatever In the ON
nipresencs, omniscienCe, and omnipotence of
God. She, in common with all the angels
and saints in heaven, sees God "face to face,
and in Him they see and know US, who ''live,
move, and have our being in Him" They
are not omnipresent, but in heaven; they
gre not omniscient. but have just such knowl-
edge of God and of their brethren on earth
as God gives them, and to them that see
God, call the continents under the sun are
not very great.
8. Equally strange is the assertion that
F." these extravagsnt prayers addressed to her
are the staple of Roman Catholic worship"
Taking its terms in their obvious siguiica-
tion, this assertion means that the religious
services of the Catholic Church are chiefly
composed of extravagant prayers to the
Blessed Virgin. Now l earnestly declare
without any intention of discOurtesy-that
this is utterly untrue. The services and the
liturgical books of the Catholic Church are
open to all, and all can see for themselves
the truth of my denial.
g. Still stranger is the assertion that "Sins
must be confessed to her, as condition of
good standing in that Church.! T! Again
aud still without any intention of discourteSy
II declare that this is utterly untrue. have
never in my life heard of such condition
of good standing in the Catholic Church,
aud even the two exclamation points with
which the startling assertion is enforced,
could not suffice to express my amazement
that the Central Presbyterian could admit
such a statement to its columns.
In conclusion, the reason why Catholics
are in no danger of misunderstanding ex-
pressions on which Pfotestsnts naturally put
a wrong meaning, is the very obvious fact
that the minds of Catholics are so moulded
in the Church's doctrines, that they are not
in danger of interpretations totally opposed
to those doctrines, like those which have
been criticising; whereas ProteStantS, being
raised from childhood to believe that Catbo-
lies are idolaterS, are prepared to find idola-
try aud Msriolatry in everything, and to
take thin gs in the sense which favorS that
expectation. Church History tells us that,
during the centuries of pagan persecution,
the Christians had to adopt the discipline
srcsui" or discipline of secrecy" for fear
that the psganS, distOrting the Christian doc
trines, should use them as calu nniOus charges
against the Christians. Among Christians,
nothing of ths kind ought to be necessary.
1t is only needful that things should be taken
in the sense in which they are meant (which
can easily be gathered from the Church's
authoritative teachings, which are accessible
to all and that attacks should not be based
upon senses that were never meant. The
fair observance of this simple rule would save
all parties for either inficting or suffering
injustice, and would make controversy COM
patible with charity. have tried to write
in the spirit of charity, and hope my re,
marks will be taken in the same spirit.
Respectfully, JOHN ]. KEANE,