ATTITUDE OF THE CATHOLIC CHURCH

Ex-Senator J. W. Bailey, of Texas

"I am not disposed to allow any class to come and ask for a law that interferes with some man who wants to pursue his calling, simply because some other man does not want to pursue it."-Senator Bailey speaking on the Johnston Sunday Bill, Congressional Record, Jan. 26, 1910.

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making mention of railroads, amusements, etc. But scarcely five minutes had elapsed when all said that they thought such a law ought to be passed, and signified their willingness to vote for it!"

Many have been waiting with no little interest to hear Catholics speak on this question, querying what position they would assume. An incident which occurred in the summer of 1880, plainly foreshadows their policy in this matter. Sentiments expressed as long ago

as 1880, are as good as any, according to the

old adage that "the Catholic Church never changes." At the time referred to, S. V. Ryan, the Catholic bishop of Buffalo, N. Y., issued a circular denouncing the profanation of the first day of the week, and declaring that none would be recognized as Catholics who would not strictly observe the Lord's day. He urged his plea solely on the authority of the church, claiming, truly, that the day was wholly an institution of the church. Notwithstanding this, the Christian World hastened to welcome this new ally of the Sunday cause. Publishing the remarkable document, which appeals to the "Blessed Mother" as witness to its truth, the World urges the

consideration and preservation of the circular, and says:

"It would certainly furnish great ground of gratitude to every truly pious heart, if we might count upon the Roman Catholic ministers of religion as faithful allies in the struggle."

In reference to the Catholic claim that the Sunday institution rests wholly upon the authority of the church, the World says:

"The historical statement with regard to the position of the Roman Catholic Church on the question of the Lord's day is, unfortunately, far from correct. . And yet we prefer to waive an inquiry into the truth or falsity of Bishop Ryan's claims, and to congratulate our Roman Catholic citizens and ourselves on the position which some, at least, of the prelates of this church in this country are disposed to assume."

Is it not marvelous that a religious journal, professing to be a defender of the truth, should take such a position as this? Here is an assertion put forth by the great Roman Catholic hierarchy that Sunday is an institution of their church,― and Protestants are challenged to meet it,— an assertion which, if true, nullifies every claim of the firstday sabbath to divine support, takes out from under it every prop which a true Protestant would depend upon to sustain it, and makes it simply a human institution, not binding in any degree upon the consciences of men. In the face of such an assertion the first question to be settled is, Is this claim true or false? But this Protestant writer proposed to waive all inquiry into the matter, virtually saying, We care not whether the claim is true or false, nor what the origin of the institution is, nor upon what authority it rests, if only we can have your assistance in trying to carry our point, and enforce it upon the people. Can any one suppose that the fear of God, and the love of the truth for the truth's sake, constitute the motive for such a course of action?

In this connection a reference to the change of attitude

PROTESTANT FRIENDLINESS TO ROME

See

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on the part of Protestantism toward Catholicism will not be considered wholly a digression from the main argument; for this movement has a significant bearing on the question. before us. The "image," as elsewhere emphasized in this work, is to be made to the power which symbolizes Romanism. This would indicate cordial friendliness toward, and a certain degree of deference to, Catholicism on the part of the image-making power, which we have shown to be Protestantism. And this friendliness of feeling on the part of Protestants is even now prominently manifested in some quarters. The rapid growth of Catholic power and influence in this country has already been described in a previous chapter. See pp. 152-183. The time was, and has been all along until within a few years, when Protestants were Protestants indeed, protesting against the errors and abuses of the Roman Catholic Church. But there seems to be now a wide-spread inclination to stretch their hands across the chasm which has divided them, and welcome the Catholic Church to union and fellowship, not because the Catholics have reformed in any of the objectionable features of their system, but because Protestants are seemingly becoming very indifferent to them. How else can we account for that remarkable scene which took place in Westminster Abbey, when in that professedly Protestant sanctuary, a procession of five hundred Catholics were admitted to kneel at the shrine of Edward the Confessor, and pray for what? For the success and good of Protestantism?- No; but for the conversion of England to the Roman Catholic faith! This is not mere toleration; it is surrender. Imagine a Roman Catholic cathedral opened for a company of Protestants to come in and pray for the conversion of Catholics to the Protestant faith!

Certain Protestants in this country seem inclined to in

clude all in one church, calling themselves "the Protestant branch of the great Catholic Church." But do Catholics propose to make any concessions, and meet Protestants halfway in these fraternal movements? Not at all. Do Catholics ever speak of the Protestant branch of the Catholic Church? No; they will only speak of them as separated and erring children. Protestants may go the whole way in the disgraceful surrender of principles which have cost the struggles of three hundred years; and then perhaps the Catholic Church will receive them back into her bosom as erring, repentant children. But the Catholic Church is the same to-day. It makes its boast that it never changes. Once let it gain supreme control in this country, and how soon would every Protestant place of worship in the land be sealed up as silent as a tomb, and every Bible be banished, not from the schools alone, but from the homes and hands of the people, and rigid conformity to the Catholic ritual alone be enforced by sword and flame, cord and dungeon. To flatter ourselves that the bloody scenes of the Dark Ages were owing to the spirit of the age, and not the spirit of the church, and could not be repeated under Romish rule, is to be not only wilfully but criminally blind. And to see Protestants shutting their eyes to these facts, and virtually accepting the preposterous pretensions of Catholicism, is astonishing indeed.

These movements on the part of Protestants toward fraternity with Catholics, are very significant in view of the agitation of the Sunday question, which is becoming so prominent in the land. The Sunday rest day, being a papal institution, will naturally claim the support of the Catholics. And in this thing, Protestants who are seeking a Sunday law will gladly welcome them as allies; and who then can for a moment doubt the ability of these two churches, the Prot

ATTITUDE TOWARD MORAL REFORMS

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estant and the Catho

lic, to carry any meas

ures upon which they

Senator Borah, of Idaho

"Back of the rule of the majority is the principle of equality, the basic, bed-rock principle of free government. The difference between the old democracies or republics, which perished, and ours, is that the ancient republics could devise no way by which to shield the rights of the minority."-From speech by Senator Borah, reported in Congressional Record. Aug. 10 19:1.

may unite?

With the anti-Sunday movements of the present day, considering their associations, and the manner and object in and for which they are carried forward, we have little sympathy. We sympathize with anti-Sunday movements only on the ground that Sunday is a false sabbath which is usurping the place of the true. But Sunday opposers generally aim at utter no-Sabbathism,

free

dom from all moral restraint, and an open door to all the evils

of unbridled intemperance,- ends which we abhor with all the strength of a moral nature quickened by the most intense religious convictions. And while the indignation of the better portion of the community will be aroused at the want of religious principle and the immorality attending the popular anti-Sunday movements, a little lack of discrimination, by no means uncommon, will, on account of our opposition to the Sunday institution, though we oppose it on entirely dif