The San Francisco call. [volume] (San Francisco [Calif.]) 1895-1913, 1896-01-04

and only true Interpretation, and as such it is
under the Protestant theory an uniustified and
opinion.
t5) Dr. Bovard continues:
Under the Protestant banner every is his
owl priest.
This is another theory of Professionalism
which is contradicted by EVERYDAY practice.
Remember l am not arguing now whether
these things are right or wrong. l am but
showing that the theory on which the reform
efs based their belief is quietly set aside in
everyday life. This theory is non-sectaran,
beautifully so, but it has not worked. From
the tsct that it has not worked ! am arguing
That non-sectaran Bible reading is irri-
descent ream
The Protestant theory SAYS every man is his
own priest, but the Protestant churches are
weighted down with Bishops, ministers, elders,
deacons, preachers, eXhorters, stewards, lead
ers and all the other titles claimed by the
camp-followers OF the gospel What is the use
OF them II every man is his own priest?
Why does the Methodist discipline give the
administration OF Lords supper only 10 elders
II any member is competent to celebrate it?
" by send round "trayeling deacons' to bap-
TIE and perform the office of matrimony if tie
residents of the locality fully able TO
solemnlZe these ordinances? can understand
the reason for setting aside men to act
preachers, but l DEFY any one to explain on
the theory that "every man is his own priest
the practice of combining certain sacramental
or ritual functions TO duly ordained members
OF hierarchy. Here again in the Protes-
tant, and especially in the Methodist church,
practice cOntradicts theory.
(6) Dr. Bovard writes
The Prof. estant idea of the Bible is simple and
easy to understand ut contains all things neces-
sary for salvation"
am sure the statement seems easy and sim
pie enough, but the nth article OF religion
from which 1t is quoted Is Self-contradictory.
| remarked in my first letter that there are two
truths which are considered necessary to sal
yatlOn and which not contained in the
Bible. The first is the truth that certain books
are Holy Scripture, and the second is that
sunday is the Sabbath of the New Law.
Neither OF these truths is contained in Holy
Scripture, yet man who would reject, say the
four gospels or the observance of the Lords
day, would be considered as in the way OF sal
Walton. Again and in a most glarlng way
Protestant theory is contradicted by Protest
ant practice.
a. To ofsetmy statement that it is very hard
to reconcile the conduct OF the PgtriarChS
with our ideas of morals Mr. Bovard states:
1t does not claim that all the characters in the
Bible were saints at all times 1t does not justify
mitted. ProteStants even so so far as TO denounce
St Peter for his inclination TO dodge rather plain
proposition.
Catholics do the same, but Mr.. Bovard does
not answer my argument. l not dealing
now with those actions which the Bible repro
bates or which God punished. l am dealing
with those questionable actions which God
seems 10 bless or to command. If the Bible is
to be read in a nOn-Sectarian manner without
note or comment, l wonder what young
America Will think of that sharp trick by
which Jacob did his brother out of the bless
ing Even so great genius as Augustine was
compelled to throw up his hands i'll despair
and declare, at was not mendacious but mys-
terlous, which practically surrenders the
whole question.
We win find the prophets doing some very
peculiar things at the command of God, and
Mr.. Bovard surely does not forget the attack
which Huxley made on the immoral nature OF
the history OF the Gadarene pigs. AS a matter
OF fact, the Bible is full OF things which
hard even for men OF mature minds to recon-
cile with elementary moral ideals, and we are
asked to throw this volume at the heads of the
youn gsters in the schools, and expect that in
some mysterious way IL viii become a text
book OF morals.
Such, Mr.. Editor, are the reasons I offer for
the statement that non-sectarian Bible reading
Is impractical BILE. All the Protestant churches
have in practice rejected their theory of pri-
vate judgment and free Bible. They have
all come over 10 the Catholic practice, and
only produce their theory FOR controversial
purposes and for state occasions.
OF course the reason for their action is
simple. They could not do anything else.
The theory OF private judgment is in religion
what anarchy is in politics. 1t means the de-
structlon OF all religious organization and the
reduction OF truth to mere opinion. The great
churchless multitudeS are the true professors
OF the right OF private judgment The churches
have held together simply because they have
quietly set private judgment aside in favor of
the plain and common-sense doctrine of the
Catholic church.
Mr.. Bovard now plunges into the reasons
why the Catholic church is under suspicion.
| have been so very diffuse in my answer TO
theological questions that l must defer Il con-
sderaton OF these reasons to another letter.
suppose l should ask pardon for my pro-
iXity. However, | cannot say that have used
words unnecessarily. l wish to explain my
ideas as clearly as possible and l cannot do
That IN apophthegms.
There is one point, however, in the second
part OF Mr.. Bovard's letter which is purely
Theological and which l might as well con-
slider now and have il off my hands:
The working force of Professionalism is essentiaIl,.
different from that OF Catholicism. Catholicism
looks upon Christianity from a semi-physcal or
mechanlcal standpoint. ] he progress OF Chris
tianty is sort of materalistic infusion and pro-
longation OF the incarnation by means transsub-
sanitation the sacrament. The whole force of
Catholicism is operated with the impersonal pre-
clson OF a Observation-Disclosures" machine.
You do as you told and the result will follow.
Professionalism holds that Christianity changes
the relation of Gods Will mans Will and that
the transact is purely personal and direct: that
each Individual has the absolute right to appear
before God for himself and settle his own case.
that neither devils In The neither region nor All
the saints in the catalogue can hinder AFFECT
him in the least.
must confess that do not understand what
DR.. Bovard means by his first paragraph.
Will simply say that access to God is as per-
sonal and direct for the Catholic as for the
Protestant. Between mans soul and his
Maker nothing can stand in the Wey. BY the
change in the relation of Gods will to mans
will | presume DR.. Bovard means ''justifica-
ton" and "sanctifcation." Let me explain
what Catholics mean by these terms, and |
think DR.. Bovard will admit that not only are
his slurs about "semi-physIcaP' or "mechani-
caI' devices unmerited. but that Catholic the
ology contemplates q closer and more personal
relation TO God than is proVideded for in the
Protestant hypothesis.
In the first place, then. justification begins
with the grace of God, which touches a sim
ners heart and calls him to repentance This
grace flows solely from the love and mercy of
our Father and cannot be merited. Man of
course, is free to accept this grace or to reject
1t. II he accepts il he is disposed or prepared
and adapted for justification. He believes in
the revelation and promises OF God His heart
is especially set on the truth that a sinner is
justified by Gods grace through the redemp-
ton which is in Christ Jesus. He begins 10
fear the divine justice and to hope in the
divine mercy. He trusts that God will be
merciful TO him for Christ's sake and he be-
gins 10 love God as the fountain of all Justice
and consequently TO hate ana detest his SINS
This disposition or preparation is followed
by Justlfica lion itself, which justification con-
slsts not IN the mere remission of sins but in
the sanctification and renewal OF the inner
man by the voluntary reception of Gods gra ce
and gifts by which man becomes Just instead
OF unjust, friend instead of foe, and so an
heir according to the hope of eternal life By
the merit OF the most holy passion through the
holy spirit the charity OF God is shed abroad
in the hearts OF those who are justified
This is the description of Justification as
given by the Council of Trent. Put in ordi.
nary terms it tells how man who is a sinner
becomes friend of God. The work begins
with God. Unless he gives the grace the sim
ner cannot turn from his sin. No mechanical
device can save him.
When God owes l.;