Evidence of Rome’s design for the gradual submission of the Protestant Churches. “Interconfessional Co-operation” in 1968 shown to be in harmony with Rome’s plan outlined in 1894.
(Issued by the Trinitarian Bible Society)
(continued from page 86)
Ned for Protestant Vigilance
It is time for Protestant Christians to consider every aspect of this development and to recognise it in its true character, as the highly successful accomplishment of an important part of Rome’s design to recover her dominant position in areas which were once emancipated from her influence.
Those who are disturbed by the readiness of nominally Protestant leaders to gravitate towards Rome are sometimes perplexed by the assertions, now often made, that Rome is reforming and Protestants should forget their old animosities and labour for the “reunion of Christendom”. In fact, the Church of Rome has laboured assiduously since the Reformation to bring England back into her fold, and this endeavour has been intensified during the last hundred years. It must be remembered that when Rome speaks of “reunion” she means “submission”. Clear proof of this can be seen in the statements of prominent Roman Catholic authorities, and evidence of this kind may carry more weight than any Protestant appraisal of Rome’s position.
Submission the only basis of re-union
Cardinal Vaughan wrote, “There can be only two bases of Reunion so far as doctrine and authority are concerned: (1) Compromise, that is, federation and mutual recognition; (2) Submission, that is, individual or corporate absorption. The first is inconsistent with the Divine constitution of the Church; there remains only the second.
“Our hopes of a gradual submission by an ever increasing number of Anglicans rest on the following evident facts:
1. The growing realisation of the Catholic and therefore non-national character of the Church of Christ, and the increasing distrust of national limitations in the idea of religion.
2. The growing appreciation of Catholic doctrines and devout practices . . . The doctrines of the Catholic Church, which had been rejected and condemned as blasphemous superstitions and fond inventions, have been re-examined and taken back, one by one, until the 39 articles have been banished and buried as a rule of faith. The real presence, the sacrifice of the Mass, offered for the living and the dead — sometimes even in Latin — reservation of the sacrament, auricular confession, dispensations, extreme unction, purgatory, prayers for the dead, devotions to our Lady, to her immaculate conception, the use of the rosary, and the invocation of saints, are doctrines taught and accepted, I am told, with a growing desire and relish for them, in the Church of England . . . . All this speaks of a change and a movement towards the Church that would have appeared absolutely incredible at the beginning of this century. “What is still more remarkable is that the movement has been stronger that the rankest Protestantism, stronger than the bishops, stronger that the lawyers and the legislature . . . The movement continues and spreads, lodging itself in Anglican homes and convents, in schools, churches, and even cathedrals, until it is rapidly covering the country. Has there ever been seen a more marvellous change, and this within half a century!
Roman supremacy
“Our hope of Reunion is also based on the better acquaintance which is growing up with the divine constitution of the Catholic Church. People are beginning to realise the non-national character of the Papacy; that it is no more foreign in its character than Christianity itself, of which it forms an integral part as its visible head and centre; that the Roman supremacy is not a despotism or a one-man absolutism, but a beneficent institution founded by Christ Himself, as a guarantee of liberty and as a pledge of unity . . . .
“Our hopes rest on a growing acquaintance with our past history, the opening up of our records, the increasing fairness of writers and readers, the dropping away of ancient prejudices, etc.
“Lastly and principally, our hopes rest on the wonderful mercy and love of God; on the prayers of the Blessed Virgin, of St. Peter, and of the Saints and Martyrs of England . . . Would that our Anglican friends could prove to us and that we could recognise their orders! — not indeed for any benefit they could be outside the unity of the Church, but because they believe their conversion would thus be rendered easier. “Finally, we beseech our Blessed Lady, whose dowry England is, . . . may give them light to see and fortitude to make the needful sacrifices which are required of those who are mercifully called to return to the Church of their fathers.”
Minor concessions to weaken Protestant opposition
Those who advocate “dialogue with Rome”, co-operation with ecumenical movements which make overtures to Rome, and “Common Bible” projects involving co-operation with Roman Catholic scholars, would do well to consider the Cardinal’s words. He was in a position to know Rome’s policy at the beginning of this present century, and he spoke freely of these things to a great assembly of Roman Catholics, and his words were reproduced by a Roman Catholic publishing house. His words make it quite clear that the deliberate policy of the Roman Church was to make a series of concessions in order to break down Protestant opposition, and the willingness of nominal protestants and evangelicals today to co-operate with Rome in projects of various kinds is an indication of the large measure of success with which Rome’s policy has been carried out. Rome might well regard the capture of the great national Bible Societies as the crowning climax of a very successful century of planning, propaganda and promotion.
Among the “concessions” has been the relaxation of the restrictions upon the possession and reading of the Scriptures, but Rome has safeguarded her own interests by ensuring that versions approved by the Church are set forth with notes, illustrations and other material designed to give a prominent place to doctrines and practices which have no warrant in the actual text of Holy Scripture.