Role of False Witness
Scandal in the Church
Disorders in Both Catholic and Protestant Churches
Comparison of Celibate and Married Clergy
Human Nature the Common Source of Faults
Popular Demand for Catholic Scandal
Two Testimonies Against the Church
Blanco White
His Life
His Charges
Public Reception of His Charges
Maria Monk
Her Life
Her Method and Charges
Public Reception of Her Charges
Conclusion - Public Prefers Sensation, Falsehood1
I CAN fancy, my Brothers, that some of you may have been startled at a statement I made at the close of my Lecture of last week. I then said, that the more fully the imputations which were cast upon us were examined, the more unfounded they would turn out to be; so that the great Tradition on which we are persecuted is little short of one vast pretence or fiction. On this you may be led to ask me whether I mean to deny all and everything which can be advanced to the disadvantage of the Catholic Church, and whether I recommend you to do the same? but this was not my meaning. Some things which are charged against us are doubtless true, and we see no harm in them, though Protestants do; other charges are true, yet, as we think, only go to form ingenious objections; others again are true, and relate to what is really sinful and detestable, as we allow as fully as Protestants can urge: but all these real facts, whatever their worth taken altogether, do not go any way towards proving true the Protestant Traditionary View of us; they are vague and unsatisfactory, and, to apply a common phrase, they beat about the bush. If you would have some direct downright proof that Catholicism is what Protestants make it to be, something which will come up to the mark, you must lie; else you will not get beyond feeble suspicions, which may be right, but may be wrong. Hence Protestants are obliged to cut their ninth commandment out of their Decalogue. “Thou shalt not bear false witness against thy neighbour” must go, must disappear; their position requires the sacrifice. The substance, the force, the edge of their Tradition is slander. As soon as ever they disabuse their minds of what is false, and grasp only what is true,—I do not say they at once become Catholics; I do not say they lose their dislike to our religion, or their misgivings about its working;—but I say this, either they become tolerant towards us, and cease to hate us personally,—or, at least, supposing they cannot shake off old associations, and are prejudiced and hostile as before, still they find they have not the means of communicating their own feelings to others. To Protestantism False Witness is the principle of propagation. There are indeed able men who can make a striking case out of anything or nothing, as great painters give a meaning and a unity to the commonest bush, and pond, and paling and stile: genius can do without facts, as well as create them; but few possess the gift. Taking things as they are, and judging of them by the long run, one may securely say, that the anti-Catholic Tradition could not be kept alive, would die of exhaustion, without a continual supply of fable.
I repeat, not everything which is said to our disadvantage is without foundation in fact; but it is not the true that tells against us in the controversy, but the false. The Tradition requires bold painting; its prominent outline, its glaring colouring, needs to be a falsehood. So was it at the time of the Reformation; the multitude would never have been converted by exact reasoning and by facts which could be proved; so its upholders were clever enough to call the Pope Antichrist, and they let the startling accusation sink into men’s minds. Nothing else would have succeeded; and they pursue the same tactics now. No inferior charge, I say, would have gained for them the battle; else, why should they have had recourse to it? Few persons tell atrocious falsehoods for the sake of telling them. If truth had been sufficient to put down Catholicism, the Reformers would not have had recourse to fiction. Errors indeed creep in by chance, whatever be the point of inquiry or dispute; but I am not accusing Protestants merely of incidental or of attendant error, but I mean that falsehood is the very staple of the views which they have been taught to entertain of us.
I allow there are true charges which can be brought against us; certainly, not only do I not deny it, but I hardly could deny it without heresy. I say distinctly, did I take upon me to deny everything which could be said against us, I should be proving too much, I should startle the Catholic theologian as well as Protestants; for what would it be but implying that the Church contains none within her pale but the just and holy? This was the heresy of the Novatians and Donatists of old time; it was the heresy of our Lollards, and others, such as Luther, who maintained that bad men are not members of the Church, that none but the predestinate are her members. But this no Catholic asserts, every Catholic denies. Every Catholic has ever denied it, back to the very time of the Apostles and their Divine Master; and He and they deny it. Christ denies it, St. Paul denies it, the Catholic Church denies it; our Lord expressly said that the Church was to be like a net, which gathered of every kind, not only of the good, but of the bad too. Such was His Church; it does not prove then that we are not His Church, because we are like His Church; rather our being like the Primitive Christian body, is a reason for concluding that we are one with it. We cannot make His Church better than He made her; we must be content with her as He made her, or not pretend to follow Him. He said, “Many are called, few are chosen;” men come into the Church, and then they fall. They are not indeed sinning at the very time when they are brought into His family, at the time they are new born; but as children grow up, and converts live on, the time too frequently comes, when they fall under the power of one kind of temptation or other, and fall from grace, either for a while or for good. Thus, not indeed by the divine wish and intention, but by the divine permission, and man’s perverseness, there is a vast load of moral evil existing in the Church; an enemy has sown weeds there, and those weeds remain among the wheat till the harvest. And this evil in the Church is not found only in the laity, but among the clergy too; there have been bad priests, bad bishops, bad monks, bad nuns, and bad Popes. If this, then, is the charge made against us, that we do not all live up to our calling, but that there are Catholics, lay and clerical, who may be proved to be worldly, revengeful, licentious, slothful, cruel, nay, may be unbelievers, we grant it at once. We not only grant it but we zealously maintain it. “In a great house,” says St. Paul, “there are not only vessels of gold and silver, but also of wood and of earth; and some indeed unto honour, but some unto dishonour.” There are, alas, plenty of children of the Church, who by their bad lives insult and disgrace their Mother.