SERIES)***


E-text prepared by Charles Aldarondo, Tam, Tom Allen, and the Project
Gutenberg Online Distributed Proofreading Team



THE FAITH OF THE MILLIONS

A SELECTION OF PAST ESSAYS

SECOND SERIES

BY

GEORGE TYRRELL, S.J.

1901







"AND SEEING THE MULTITUDES HE WAS MOVED WITH
COMPASSION ON THEM, FOR THEY WERE HARASSED AND
SCATTERED AS SHEEP HAVING NO SHEPHERD."
(Matthew ix. 36.)





  _Nil Obstat:_
     J. GERARD, S.J.
         CENS. THEOL. DEPUTATUS.

  _Imprimatur:_
     HERBERTUS CARD. VAUGHAN,
         ARCHIEP. WESTMON.



CONTENTS


   XIII.--Juliana of Norwich
    XIV.--Poet and Mystic
     XV.--Two Estimates of Catholic Life
    XVI.--A Life of De Lamennais
   XVII.--Lippo, the Man and the Artist
  XVIII.--Through Art to Faith
    XIX.--Tracts for the Million
     XX.--An Apostle of Naturalism
    XXL.--"The Making of Religion"
   XXII.--Adaptability as a Proof of Religion
  XXIII.--Idealism in Straits



XIII.


JULIANA OF NORWICH.

"One of the most remarkable books of the middle ages," writes Father
Dalgairns, [1] "is the hitherto almost unknown work, titled, _Sixteen
Revelations of Divine Love made to a Devout Servant of God, called
Mother Juliana, an Anchoress of Norwich_" How "one of the most
remarkable books" should be "hitherto almost unknown," may be explained
partly by the fact to which the same writer draws attention, namely,
that Mother Juliana lived and wrote at the time when a certain mystical
movement was about to bifurcate and pursue its course of development,
one branch within the Church on Catholic lines, the other outside the
Church along lines whose actual issue was Wycliffism and other kindred
forms of heterodoxy, and whose logical outcome was pantheism. Hence,
between the language of these pseudo-mystics and that of the recluse of
Norwich, "there is sometimes a coincidence... which might deceive the
unwary." It is almost necessarily a feature of every heresy to begin by
using the language of orthodoxy in a strained and non-natural sense, and
only gradually to develop a distinctive terminology of its own; but, as
often as not, certain ambiguous expressions, formerly taken in an
orthodox sense, are abandoned by the faithful on account of their
ambiguity and are then appropriated to the expression of heterodoxy, so
that eventually by force of usage the heretical meaning comes to be the
principal and natural meaning, and any other interpretation to seem
violent and non-natural. "The few coincidences," continues Father
Dalgairns, "between Mother Juliana and Wycliffe are among the many
proofs that the same speculative view often means different things in
different systems. Both St. Augustine, Calvin, and Mahomet, believe in
predestination, yet an Augustinian is something utterly different from a
Scotch Cameronian or a Mahometan.... The idea which runs through the
whole of Mother Juliana is the very contradictory of Wycliffe's
Pantheistic Necessitarianism." Yet on account of the mere similarity of
expression we can well understand how in the course of time some of
Mother Juliana's utterances came to be more ill-sounding to faithful
ears in proportion as they came to be more exclusively appropriated by
the unorthodox. It is hard to be as vigilant when danger is remote as
when it is near at hand; and until heresy has actually wrested them to
its purpose it is morally impossible that the words of ecclesiastical
and religious writers should be so delicately balanced as to avoid all
ambiguities and inaccuracies. Still less have we a right to look for
such exactitude in the words of an anchoress who, if not wholly
uneducated in our sense of the word, yet on her own confession "could no
letter," i.e., as we should say, was no scholar, and certainly made no
pretence to any skill in technical theology. But however much some of
her expressions may jar with the later developments of Catholic
theology, it must be remembered, as has been said, that they were
current coin in her day, common to orthodox and unorthodox; and that
though their restoration is by no means desirable, yet they are still
susceptive of a "benignant" interpretation. "I pray Almighty God," says
Mother Juliana in concluding, "that this