hatred of certain moral defects, and of certain personalities imagined as embodying these defects:—such are the feelings that have formed the strength of every movement which has in turn agitated the religious life of the Western world from St. Paul to Wesley, from St. Augustine to Cardinal Newman. What is felt to be goodness is loved with a personal adoration which is convinced that nothing in the world is of import compared with the hope of one day touching the mere hem of that garment of holiness, the mystic effluence of which has already power to irradiate life with a strange beauty and meaning. Any sanction which imaginative piety or legendary authority can lend to Virtue is credited, not because it makes Virtue natural, intelligible, and human, but because it places her on a pedestal beyond the reach of unaided mortal effort, and thus compels a still more determined recourse to emotional and supernatural sanctions in order to ensure her fruitful cultivation. Hence Tertullian will glory in the Crucifixion of Christ, because in the eyes of reason it is shameful; and he will proclaim the Resurrection as certain, because reason condemns it as impossible.[1] Hence Augustine will believe first, postponing the grave question whether belief is likely to be supported by proof.[2] Hence that*
- ↑ Tertullian: De Carne Christi, 5.—"Crucifixus est Dei filius; non pudet, quia pudendum est. Et mortuus est Dei filius; prorsus credibile est, quia ineptum est. Et sepultus resurrexit; certum est, quia impossibile est."
- ↑ St. Augustine: Confessiones, vi. 5.—"Ex hoc tamen quoque jam præponens doctrinam Catholicam, modestius ibi minimeque fallaciter sentiebam juberi ut crederetur quod non demonstrabatur (sive esset
