Religious Faiths, I: The Doctrine and Claims of the Roman Catholic Church

RELIGIOUS FAITHS, i. THE DOCTRINE AND CLAIMS OF THE ROMAN CATHOLIC CHURCH. BY RT. REV. LAWRENCE SCANLAN, BISHOP OF SALT LAKE CITY. [The series of articles under the general title, Religious Faiths, promised in the Prospectus of the Era, very properly begins with an article on The Doctrine and Claims of the Roman Catholic Church, by Bishop Scanlan, of Salt Lake City. As stated in our Prospectus, it is the intention of the Editors of the Era to make this series of articles "a review of existing religions and religious sects in the world, " giving an .opportunity for "comparison and contrast of the same," and finally "the trial of all by the standard of revealed truth." We begin, of course, with the Christian religion, as represented by the leading churches of Christendom. We have extended an invitation to prominent ministers of the churches represented in our State to contribute statements of their doctrine and claims to the Era, in order that each of the prominent churches, at least, might present its doctrine from its own standpoint, and by its own representatives. To this invitation there have been already several favorable responses by prominent ministers, and the series, we are of opinion, will be of incalculable value and intense interest to our readers. The Editor.] I have been kindly invited by the management of the Era to lay before its readers a statement of the doctrine and organization, with the reasons or authority therefor, of the Catholic Church. As these subjects are of a broad and comprehensive character, only a brief outline of them can be expected within the space allowed me by this little magazine. However, I will try to trace, with some degree of fullness, a few of the principal and most important doctrinal and organic features of the church and will begin, by way of introduction, with some necessary observations on religion in general.

12 IMPROVEMENT ERA. RELIGION IN GENERAL. I will take as granted by the readers of the Era—those for whom it is intended—certain primary truths or principles without which religion evidently could have no real basis, meaning or purpose: i. That there exists a personal God who is, therefore, capable of accepting religious homage and of being honored and pleased by it; that he has freely created all things visible and invisible outside himself; that, in consequence of the fact of creation, there must exist between him and us, his rational creatures, certain necessary relations, such as his complete independence, his sovereign and absolute dominion over us and his indisputable right to our submission, honor and love; in fact, to all that we have and are; that these relations constitute and represent God's rights over man; and that religion, which is only another name for justice, consists in recognizing and maintaining these rights, which man alone can and should do, because he alone, by reason of his rational nature, is endowed with the faculties, powers and means of knowing and upholding them. 2. I trust my readers will also grant that religion, objectively considered, is simply God's will expressed and made known to man, and consequently man has religion and is truly religious only and so far as he thinks, speaks and acts in conformity with that will; that religion being God's will it must be truth, for God cannot will or express error, can have no right to wrong; and being truth itself, can be honored, worshipped and pleased only by truth; that religion being truth it must be (a) one, immutable and universal, for such are the well known and universally recognized attributes of truth; and (b) an essential condition of true liberty, for man is bound only to God or his order and is truly free only and so far as he is subject to him and governed only by him, that is, by truth, right and justice. 3. I am sure it will be further conceded that God alone, because Creator and supreme legislator, has the right to establish a religion or found a church for the purpose of teaching it, that is, to tell us his will, to make known to us

RELIGIOUS FAITHS. 13 the real and full relationship that exists between him and us and the duties arising, on our part, out of such relationship; and consequently that a man-made religion or church, that is, a religion or church that, without proper divine authorization, usurps the legislative office of God, and thus substitute or may substitute the will of man for the will of God, and imposes it as such on mankind, is worse than worthless. 4. Finally, it will be granted that if man, the rational creature, can impose any obligation on his Creator, it must be that, as he binds and must bind man to do his will and must, in justice, punish him for not doing it —"if thou wilt enter into life keep my commandments"—it follows that he is bound, also in justice, to make known to him his will or commandments, and in a manner so certain that he can have no reasonable doubt that what he believes and obeys is infallibly God's will and not man's. Man's insistence on God discharging this duty is both rational and proper and is his only escape from the greatest conceivable slavery, that of obeying man instead of God. Agreed, as I trust we are, on these primary and essential principles of religion, whether natural or supernatural, we will now hasten on to examine the Catholic Church, and, first of all, its foundation, its chief and most important part, as it is, indeed, of any structure, material* or spiritual. It is the foundation that defines, supports and holds in unity an edifice and imparts to it stability, strength and durability. If there is anything weak, deficient or rotten in any institution it is generally traceable to, if not actually found in, the foundation. THE DIVINITY OF CHRIST. Now, the whole vast fabric of the Catholic Church rests on one sole fact or truth —the divinity of Jesus Christ—which, consequently, is her fundamental doctrine. With this she must stand or fall. It is not necessary to occupy any of my brief space by giving any lengthy proofs of this common Christian doctrine to you, my dear readers, who, I am sure, believe and accept it as firmly and sincerely as do Catholics themselves. However, as I am not so sure you believe it in the same sense, I deem it necessary to give yo:i the Catholic

14 IMPROVEMENT ERA doctrine with a few proofs, which, because scriptural, I suppose you will accept as such. The Catholic Church teaches that Jesus Christ is not a mere elect child or special creation of God, or in any sense or manner a creature, but that he is the eternal and only Son of God; God of God, Light of Light; the expression of the Eternal Father, with whom he is one in nature and substance, and to whom he is equal in all divine attributes, power and glory. St John, the Evangelist, (Cap. I) calls him "Logos," that is, the eternal word or expression of God, and expressly states that this word was in the beginning with God, was God; who became incarnate, was made flesh and dwelt amongst us. Christ himself constantly and publicly claimed for himself real divinity, and his hearers, the Jews, evidently understood him to make this claim. It was on account of this claim, which, according to the Jewish law, was blasphemy, and therefore punishable by death, that he was condemned and finally crucified. "Being man," say his accusers, "he makest himself God" (John 10). He repeatedly made use of words and expressions which could have no meaning except that he was really and truly God. "I and the Father are One" (John 10). "He who seeth me seeth the Father." "I am in the Father and the Father in me" (John 14). He claimed all the essential attributes of God, even his omnipotence. "All power is given me in heaven and on earth" (Matt. 28). Of course none nor all of these yet unsupported statements prove Christ to be God. Even their extraordinary character only renders them less reliable, less worthy of belief. A person is not God because he says so. No one understood and realized this better than did Christ himself, who, accordingly, warned his followers against believing the vain cries and groundless statements of future false Christs. The whole tenor of his words and actions clearly shows that he fully recognized the demands of our rational nature in religious matters and, consequently, in introducing his religion and in asking man to accept it, he did not wish man to believe or act blindly, or, in fact, to sacrifice or ignore a single ray of the light of reason. He made it evident to all that he came on earth to treat man as man, to speak to him as man, to teach, con

vince, save, and lead him to the very portals of heaven, as man, that is, as a rational and reasoning being, for as such only is he a subject of religion and capable of believing and practising it, and as such worthy of heaven and God. In fact, so far from treating man in this unreasonable manner he, on the contrary, tells him to hold fast to his reason and not to take the least step towards him except in and by its light. "I give not testimony of myself, or if I do my testimony is nothing. There is one in heaven who giveth testimony of me. " "If you believe not me, believe my works." And to the disciples sent by the Baptist to ask him who he was, he said: "Go back and tell John what you have seen and heard; that by my power, my word, the blind see, the deaf hear, the sick are healed, the leapers are cleansed, and the dead come forth from the graves." These will tell John the Baptist better than any words of mine who and what I am, that God is in me, with me, and working through me. Jesus Christ came on earth with a very extraordinary claim, indeed, but he took great care to give extraordinary, adequate proofs. By the wonders and miracles he publicly wrought he clearly showed that he was master of life and death and that all the powers and forces of nature, even the winds and the waves, were subject to his will and word and that consequently, he made no idle boast when he said: "All power is given me in heaven and on earth." Nor were these wonderful and divine works performed in secret, in the dark, or behind screens and curtains, but they were all wrought in the midst of the light of day, on the public streets and highways, on the tops of mountains and in the presence of hundreds, sometimes of thousands, friends and enemies. And when he saw that this long array of miracles did not convince the Jews of the truth of his claim, and that they still clamored for greater proofs—"Signs from heaven'—although he mildly upbraided them for their incredulity and unreasonableness, yet, fearing lest the full demands of reason in this all-important matter may not yet have been satisfied, he tells them that he will give them one more sign—surely from heaven—that is, the giving of life to his own dead body, his own resurrection from the dead—the greatest sign

16 IMPROVEMENT ERA. that even God can give to man. "Destroy this body of mine and in three days I will build it up again." And that he did. build it up to the satisfaction of his friends and the civilized world and in sight of all the powers of hell, is a fact as firmly fixed in the firmament of history as are the pyramids on the sands of the desert. St. Paul challenged the philosophers of Greece and Rome to disprove this fact of the resurrection, on which, as a foundation, he rested the whole Christian cause. "If Christ is not risen vain is our preaching, vain also our faith." But the philosophers and the world, instead of overthrowing it, built upon it their faith and hope for time and eternity. Now reason is caught here between the two horns of a dilemma. Jesus Christ was God, as he claimed, or he was not. If he was not, that is, if he were man or a creature, however special, then (pardon the expression) he was a liar and an im poster who deliberately and purposely deceived the noblest and best of our race since his time and will continue to deceive them to the end, by passing himself for God, and who consequently bound mankind in the fetters of a code of a false morality and has caused, and daily causes the destruction of thousands of martyrs in the lying cause of his assumed and pretended divinity. If he was not God, then human reason has good cause for asserting that there is and can be no God, or, at least, no God that cares anything about man. For how could God, in such a case, have suffered the worship, the honor, the love due to him alone to have been usurped by so sacrilegious and, at the same time, so tpecious an idolatry. "No," cries out the great Napoleon when dying on the barren rocks of St. Helena, "there would exist no God in heaven if it had been possible for a creature to conceive and execute with similar success the gigantic scheme of usurping the supreme worship by usurping the name of God." On the other hand, if he is God then his word is truth, his precepts the obligatory rule of life; his commandments the world's law; his judgments infallible and inevitable; his promises unfailing, and the Church that he established must be heard and obeyed.

RELIGIOUS FAITHS. 17 THE CHURCH OF CHRIST. Christ, after having thus firmly established his divinity, was fully qualified and authorized, not only to teach, but to command man, who, if consistent with his rational nature, should hear and obey him. His own testimony was no longer valueless but infallible and his voice the voice of God. Accordingly he taught a system of doctrine and morals, the practical acceptance of which he declared to be essential to the peace and happiness of man here and hereafter. But as he intended to remain on earth only a short time it was necessary that he should appoint and leave after him some institution; some adequate means to teach mankind his system, so costly to himself and so necessary to all men, and to perpetuate it in all its integrity and purity until the end of time; and thus, to fulfill his promise—"to enlighten every man that cometh into this world." For this end and purpose he established a church: that is, called together and formed into a society a body of men known as his Apostles. These he commissioned and duly authorized to go forth and preach his gospel, his doctrines, to all mankind. To this organized body of teachers he transferred his own mission, the selfsame mission that he received from his Eternal Father, together with all the power and authority necessary for its proper execution. This body of teachers were to take his place and to be his agents in all that appertains to the work of teaching, regenerating and saving humanity. "As the Father hath sent me I also send you; and then breathing on them, he said, receive ye the Holy Ghost" (John 20). "Going therefore teach all nations whatsoever I have commanded you" (Matt. 28). Now, a brief examination of this church founded by Christ and commissioned by him in the most express and formal manner, will clearly show us that he endowed it with certain properties and marks by which it could be easily known and distinguished from all the false Christian churches which he foresaw and predicted would spring up in all future ages.

1. The Church of Christ was visible. The Apostles 2

18 IMPROVEMENT ERA. were certainly such. Their office was to teach, to reprove, to baptize and to perform other similar public functions—all which necessarily implied theft visibility. He said his church was "the light of the world," but by what figure of speech can light be said to be invisible? 2. It was to be indefectible. It was the work of God, and his work cannot fail nor "his word pass away." He himself declared that he would "build his church upon a rock and that the gates of hell could not prevail against it" (Matt. 1 6). The gates of hell would have prevailed against the church the moment it failed or ceased to be what it was when founded. St. Paul calls the church the "pillar and ground of truth." Since, therefore, the Church of Christ is the foundation, the support of truth, it must be, to say the least, as indefectible and indestructible as truth. 3. The church founded by Christ was infallible, that is, it could not err in the discharge of its proper and official duties, in teaching matters of faith and morals. A teacher directly appointed by God is necessarily infallible in what he has to teach. No loving parent would place over his children a fallible teacher when he could appoint an infallible one. Besides, we should expect a little more of God than of man, and any common man could establish a fallible church. But Christ settled this matter very clearly and satisfactorily by his words and promises—"I will be with you all days, to the end of the world" (Matt. 28). "I will send you another Paraclete, the Spirit of Truth, to teach you all truth and to abide with you for ever" (Matt. 20). "He that heareth you heareth me, and he who despiseth you despiseth me" (Luke 10). How or why place this strict obligation on heaven unless the teachers should infallibly teach the truth? And again: "Go ye into the whole world and preach my gospel; he that believeth and is baptized shall be saved, he that believeth not shall be condemned" (Mark 16). His church, therefore, should preach only truth, otherwise why condemn man for believing error, or what, in case the teachers were fallible, may be such? 4. The Church of Christ, conformably to reason, was and should be one. Truth was to be the object of its teach

ing, and truth is one and cannot be in contradiction with itself. "There is but one Lord, one faith and one baptism," says St. Paul (Eph. 4). And Christ himself says, "Other sheep I have which are not of this fold; these also must be brought in so that there may be one fold and one shepherd" (John 10). So important did Christ consider this unity or oneness of his church that he made it the object of a special prayer to his Eternal Father: "And not for them [his Apostles] only do I pray, but for those also who through their word shall believe in me, that they also may be one, even as Thou, Father, in me and I in Thee" (John 18). The unity or oneness here prayed for is of the highest conceivable type, that metaphysical unity existing between him and his Father. It was not a mere spiritual or invisible unity, but one that could be seen and thus serve as a proof to the world of his divine mission, "that the world may believe that Thou hast sent me" (John 18). 5. The Church of Christ was holy; holy in its founder, in its doctrines, sacraments and members. The object of his church was to bring all men, if possible, to the way of truth and salvation: "This is the will of God, your sanctification" (1 Thess. 4). But it could not make others holy unless itself was intrinsically holy. "Christ loved the church," says St. Paul, "and delivered himself up for her that he might sanctify her and preserve her from spot or blemish" (Eph 5). 6. The church founded by Christ was to be catholic or universal; catholic as to place, time and doctrine, which may be clearly inferred from the commission of Christ, "Go teach all nations all things I have commanded you and, behold, I am with you all days until the consummation of the world." All nations should be taught all and the same things and throughout all time. 7. The Church of Christ had a head or supreme ruler and teacher. This head evidently was St. Peter, whom Christ made the foundation of his church: "Upon thee [Peter] I will build my church;" for whom he specially prayed: "But I have prayed for thee [Peter] that thy faith fail not;" whom he made the confirmer of his brother Apos

ties: ''that once converted thou mayest confirm thy brethren;" and whom, finally, he appointed chief pastor of his whole flock: "Peter, feed my lambs and feed my sheep." We may now see at one glance what the Catholic Church holds and teaches concerning herself, her origin, her constitution, organization, mission, powers and properties, when I state that she, from the very beginning, from the ascension of Christ, up to the present, has always and everywhere asserted, taught and defended that she is that self-same, identical church which Christ himself built upon the rock and against which, as he declared, the gates of hell could not prevail; and consequently to her, the Catholic Church, rightfully belong all those marks, powers, properties and prerogatives which, as we have seen, characterized the Church of Christ. Of course, the fact that the Catholic Church asserts that she is the church founded by Christ is no proof that she is such. Whether she is or is not is a matter of inquiry, of history and of fact. However, unless Christ has purposely deceived the world, there must have existed throughout all time since his departure from this earth, and up to the present, such a church as he so manifestly and publicly instituted. His purpose in coming on earth under the form of man, and as such suffering and dying, was, as he repeatedly stated, "to enlighten all men," "to bring to the knowledge of the truth and save all." And the only means he appointed and left behind him for the accomplishment of this work was his church or an organized body of teachers holding his mission, leading with all his divine authority and infallibility and having his express promise that he would be back of them, assisting and protecting them until the end of time. It is, therefore, ar least hopeful and encouraging to humanity, as well as creditable to Christ, that there has ever existed since his time a church publicly asserting and maintaining, very often at terrible cost to herself, that she is his church. If the Catholic Church be not that founded by Christ, then it will be extremely difficult, nay, impossible, to show that any other church is his, and, consequently, his church must have failed and the gates of hell, contrary to his promise, must have prevailed against it.

RELIGIOUS FAITHS. 21 THE CATHOLIC CHURCH AND THE BIBLE. It cannot be said that the Bible takes the place of the church, for the New Testament, at least, is simply the creature, the production of the church, which is its sole witness and the only voucher for its inspiration. A book, no more than man, is inspired because it says so. The inspiration of the Bible is evidently an invisible fact and is, therefore, not a matttr for history or proof by human testimony. Christ did not write a word of the New Testament nor did he command his Apostles or any one else to write it. He did, however, establish a church, and this church existed in all the plenitude of its power and authority, taught his doctrines and, it is to be hoped, saved many souls long before a line of the New Testament was written. Christ had long since ascended to heaven ere some of the Apostles and their disciples, in order to aid their memory and for their own convenience and that of those people committed to their charge, commenced to write the sayings and doings of Christ and his apostles. The church already established and duly authorized to teach, examined these writings, and finding them in accord with what she heard from the lips of Christ, received them, pronounced them inspired, the word of God, taught that henceforth they should be believed and received as such by all Christians. This teaching of the church '-to hear which, Christ declared, was to hear himself," raised the New Testament from the place of common history into that of a supernatural or inspired record, and as such, it has been ever since held and believed by all professing Christians. It is only through the infallible voice of the church or body of teachers appointed by Christ that we, therefore, can have certainty of the invisible and otherwise unknowable fact of the inspiration of the sacred scriptures. And not only this, but the infallible teaching of the church is also necessary to interpret the scriptures, to give us their true meaning—that intended by the Holy Ghost, the spirit of truth. Human words and language are susceptible of various and even contradictory meanings. The Bible is a dead letter and says, simply, what the reader makes it say, and it is evident, from the many existing dif

ferent and contradictory forms of Christianity, each taking its doctrines from the Bible, that the reader makes it say many strange and ungodly things—individual inspiration or illumination to the contrary, notwithstanding. Writings or language interpreted by fallible authority becomes logically fallible. Pegora sequitur semper conclusiopartene. Besides, private, unofficial interpretation of the Bible is wrong in principle and reverses the real order. It places man above God, makes the Creator subject to the creature, who becomes the real legislator, for the interpreter of a law is practically the law maker. Christ certainly was not less wise than man, and the man that would attempt to found a state, organize a government, or constitute even the smallest and most insignificant society, without making provision, in the way of a head or supreme court, for the official interpretation of its constitutions, laws and regulations; would simply stultify himself before the world. Without the living voice of the infallible church, therefore, as a supreme court to interpret the sacred scriptures, to decide and declare their true meaning, there would be no means of knowing with certainty what Christianity is in detail, and the inspired Bible would become, as it actually is, an apple of discord. THE CATHOLIC CHURCH AND FAITH. Neither reason, Christ nor his church demands our acceptance or obedience without certitude. That this is true of reason and Christ I have already shown in the beginning of this article; and that the church does not exact it is clear from her definition of faith. Faith, according to the Catholic Church, is an assent of the mind to a truth revealed by God, without any doubt or fear of error. Doubt, therefore, which is incompatible with truth, is also incompatible with faith. He who believes, in the Catholic sense, does not doubt; and he who doubts does not believe. St. Paul calls faith "the evidence of things that appear not," and states that there "is but one faith, without which it is impossible to please God." But how is this one, allnecessary faith to be had? The same great Apostle of the Gentiles answers: "Faith comes through hearing." How comes hearing? He answers again, "through preaching,"

RELIGIOUS FAITHS. 23 and adds, "but how can they preach except they be sent?" That is, how can people believe as true, as God's will, as true religion—what is preached unless they have some guaranty that those who preach are sent and duly commissioned by God to preach his law to them; for how, otherwise, could they have that certainty, that evidence necessary, according to reason and St. Paul, to elicit an act of faith? Human reason is outraged when asked to believe and accept as truth what may be error. Concrete human nature may not have any more love for the Catholic Church than it had for its divine founder, as her mission, like his, is to condemn its inordinate and sinful passions and to keep them within the bounds of right and reason. But pure reason, that is, in the abstract, cannot fail to see in this old but yet young and vigorous institution certain features which it must admire and recognize as marks of divinity. Passing over her marvelous organization—"the most wonderful piece of human policy," as M. Guizot remarks, "that the world ever saw"—let us take a glance at some of her principal claims. The Catholic Church asserts and has always asserted that she represents God in the religious and moral order. Now, whom or what does reason say she, or in fact any crjurch, should represent? Man? That is to represent man and at the same time to teach and dogmatize as God! To represent man and yet to exact obedience due only to God! —the greatest conceivable slavery. Man had been long enough representing man and history clearly shows that he can represent only man, that is, ignorance, blindness, doubt and utter imbecility in the moral order. Should not a church having the sanction of reason represent right, truth, justice and all good? And how represent these without representing God, who is all these in an infinite degree? The Catholic Church has always maintained that she is infallible in teaching faith and morals, and an unerring guide to heaven and to God. Surely reason cannot find fault with her for this. This is precisely the very thing that has been always and is still needed. This is the very thing that brought the Son of God from heaven and which he expressly promised to

24 IMPROFEMENT ERA give to the world. "He who follows me walks not in darkness. I am the way, the truth and the life. You shall know the truth and the truth shall make you free." This is the very thing which poor, blind humanity has been crying out for from the beginning from the very depths of its misery and blindness. How could reason, after its long and sad experience with fallible teachers and erring guides, accept any but an infallible teacher? Besides, of what use would be a fallible teacher? Who would pay any serious attention to its teachings, which in reality may be error? What cares man for any authority that does not speak to and command him in the name and authority of God? When hard pressed by his passions, what is more easy and natural to him than to reason himself out of the teachings of fallibility. Infallibility is the Achillean heel of the Catholic Church, the only vulnerable spot on her whole body, and the impenetrable panoply in which, as in a mantle, she wraps herself up and defends and renders reasonable all her defined teaching in faith and morals. Once more, the Catholic Church asserts that she is the "salt of the earth," that she possesses, through her sacramental system, supernatural power or grace to lift up man, to regenerate him and heal all his moral maladies. Is not this the very power that reason and experience tell u%is needed? Does not man, evidently, need to be healed and lifted up morally, and is it not a fact that man, by his own natural strength, can no more raise himself in the moral than he can in the physical order? What, then, but a supernatural power can raise him up from the deep abyss into which his passions have plunged him, when, naturally, he does not wish, nay even opposes with all his strength and violence of his inferior nature, any such elevation? Who ever heard of a spontaneous cry for moral relief coming from the dark depths of paganism? Had not the church almost to force Christianity and its virtues on the nations that she converted and civilized? And even in this our own land, illuminated and warmed, as it is, by the rays of Christian light and life, what little desire there is for the knowledge of Christian doctrines and the practice of Christian virtues! Or rather, I

RELIGIOUS FAITHS. 25 should say, what an opposition there is to them, what a closing of eyes, sealing of ears, and locking of hearts! How evident, then, that the power that can open those eyes, unseal those ears, and unlock those hearts must be superior to man's and, therefore, supernatural. In conclusion, reason can find no logical standing ground between the Catholic Church and infidelity. If the Catholic Church is not what she asserts and has always asserted herself to be, then she falls, and with her must also fall the inspiration of the Bible, the divinity of Christ and the whole Christian system, for all these are logically and indissolubly connected and must stand or fall together, and there remains for us nothing but our own individual judgment, which naturally tends to and ultimately ends in infidelity. Mr. Ingersoll commenced with his own private judgment and now judges that the Bible is only a book of myths and fables. Infidelity has long since accepted the alternative of reason and has made its choice accordingly. Here is what Mr. Proudhon says: "Do you believe in a God? if you do then you are a Christian, a Catholic; if you do not, dare to avow it: for then it will not only be to the church that you declare war, but to the faith of the whole human race. Between these two alternatives there is room for nothing except ignorance and insincerity. I should never have disputed the authority of the church did I admit the supernatural; I should have bowed down before a creed so antique, the production of the most learned and prolonged elaboration of which the human mind has given us an example. Oh! Christianity is sublime—sublime in the majesty of its dogma and chain of its induction. A more elevated idea, a vaster system was never conceived or organized amongst men, and I here solemnly avow that if the Catholic Church succeeds in overthrowing the system of argument (anti-theistical) which I oppose to her, I will abjure my philosophy and die in her bosom. If you acknowledge a Supreme Being, then kneel before the Crucified." {Proudhon de laJustice dans la Revolution et dans VEglise, VI, pages 36-38.)