The Present Crisis of the Holy See by Cardinal Manning
     But inasmuch as there can be no religion with out worship, and no worship without a God, and inasmuch as there is no God, Comte had need to find or to create a Divinity. Now as there is no God, there can be no being higher than man, and no object of worship higher than mankind. “The imaginary beings whom religion provisionally introduced for its purposes were able to inspire lively affections in man—affections which were even most powerful under the least elaborate of the fictitious systems. The immense scientific preparation required as an introduction to Positivism for a long time seemed to deprive it of any such valuable aptitude. Whilst the philosophical initiation only comprehended the order of the material world, nay, even when it had extended to the order of living beings, it could only reveal laws which were indispensable for our action ; it could not furnish us with any direct object for an enduring and constant affection. This is no longer the case since the completion of our gradual preparation by the introduction of the special study of the order of man's existence, whether as an individual or as a society. This is the last step in the process. We are now able to condense the whole of our Positive conceptions in the one single idea of an immense and eternal Being, Humanity, destined by sociological laws to constant development under the preponderating influence of biological and cosmological necessities. This the real great Being, on whom all, whether individuals or societies, depend as the prime mover of their existence, becomes the centre of our affections. They rest on it by as spontaneous an impulse as do our thoughts and our actions. This Being, by its very idea, suggests at once the sacred formula of Positivism; Love as our principle, Order as our basis, and Progress as our end. Its compound existence is ever founded on the free concurrence of independent wills. All discord tends to dissolve that existence, which, by its very notion, sanctions the constant predominance of the heart over the intellect, as the sole basis of our true unity. So the whole order of . things henceforth finds its expression in the being who studies it, and who is ever perfecting it. The struggle of Humanity against the combined influences of the necessities it is obliged to obey, growing as it does in energy and success, offers the heart, no less than the intellect, a better object of contemplation than the capricious omnipotence of its theological precursor—capricious by the very force of the word omnipotence. Such a Supreme Being is more within the reach of our feelings as well as of our conceptions, for it is identical in nature with its servants at the same time that it is superior to them.”
     “You must define Humanity as the whole of human beings, past, present, and future. The word whole points out clearly that you must not take in all men, but those only who are really capable of assimilation, in virtue of a real coöperation on their part in furthering the common good. All are necessarily born children of Humanity, but all do not become her servants. Many remain in the parasitic state, which, excusable during their education, becomes blamable when that education is complete. Times of anarchy bring forth in swarms such creatures, nay, even enable them to flourish, though they are, in sad truth, but burdens on the true Great Being.”
     It will be observed that both Pantheism and Positivism alike end in the deification of man; they are a boundless egotism and an apotheosis of human pride.
     I shall not dwell further on this point; and mention it only because I shall have to refer to it hereafter.
     I will now briefly sum up what I have said.
     We see that it is foretold, that, before the manifestation of the last great antagonist of God and of His incarnate Son, there must be a revolt and falling away; we have seen that the authority from which the revolt is to be made is manifestly that of the Church of God, and that it will be a revolt bearing the three notes of schism, heresy, and denial of the Incarnation; we see also that this antichristian movement was at work even in the days of the Apostles; that it has wrought ever since in manifold forms and various times, and with most diverse, and even contradictory, developments, but that nevertheless it is always one and the same, identical in principle and in antagonism to the Incarnation and to the Church. It is evident that this movement has accumulated its results from age to age, and that at this time it is more mature and has a loftier stature and a greater power and a more formal antagonism to the Church and the faith than ever before.
     It has attached itself to the pride of governments by nationalism, and of individuals by philosophy, and, under the forms of Protestantism, Civilisation, Secularism, it has organised a vast Anticatholic power in the east, north, and west of Europe. As a matter of fact, Catholic and Anti catholic describe the two arrays. I am afraid I must add, Christian and Antichristian. And this is one of my purposes in treating of the subject before us; for I am convinced that multitudes are carried away, not knowing whither they go, by a movement essentially opposed to all their best and deepest convictions, because they are unable to discern its real ultimate principle and character.

* Catechism of Positive Religion, pp. 63, 74.

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RE: The Present Crisis of the Holy See by Cardinal Manning - by Elizabeth - 01-24-2021, 03:46 PM

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