I Take Myself for His Better

Portrait of Sir Walter Raleigh by William Segar, 1598; National Gallery of Ireland.
Portrait of Sir Walter Raleigh by William Segar, 1598; National Gallery of Ireland.

CUSSEN GEORGE,—for my retrait from the court, it was uppon good cause to take order for my prize; if in Irlande they thinke yt I am not worth the respectinge, they shall much deceve them sealvs. I am in place to be beleved not inferior to any man to pleasure or displeasure the greatest, and my oppinion is so receved and beleved as I can anger the best of them; and, therefore, if the deputy be not as reddy to stead mee as I have bynn to defend hyme, be it as it may; when Sr William fittz Williams shalbe in ingland, I take my sealfe furr his better by the honourable offices I hold, as also by that nereness to her Maiestye wch still I inioy and never more. I am willinge to contineu towards hyme all frendly offices, and I doubt not of the like from hyme, as well towards mee as my frinds; this mich I desere he should vnderstand, and for my pt there shalbe nothinge wantinge yt becometh a frinde; nether can I but hold my sealf most kindly dealt withall by hym heatherto, of wch I desere the continuance. I have deserved all his curteses in the hiest degree. For the sutes of Lesmore, I will shortly send over order from the Queen for a dismis of their cavelacions; and so I pray deale as the matter may be respeted for a tyme, and commd mee to Mr Sollicitor, wth many thancks for his frindly deling therin, and I assure you on myne honor I have deserved it att his hande in place wher it may most steed hyme: for hardinge, I will send vnto you mony by exchange wth all possible spead, az well to pay hyme (if he suffer the recoverye) as all others; and till then I pray if my builders want, supply them. I look for you here this springe, and if possible I may I return [sic] wth you. The Queen thinkes yt George Carew longes to see her; and therefore see her for once, noble George, my frinde and kinsman, from whom nor tyme nor fortune nor adversety shall ever sever mee.

W. Raleagh.

the xxviij (?) of Decembr.

(Superscribed)—
To my lovinge Cussen, Sr
George Carew, Mr of
the Ordinance in Irland.

(Indorsed)
Raleghe, the 28th
of December, 1589.

— Lambeth MS. No. 605, p. 140.

A Contentious and Offensive Neighbour

Inveraray, 4th November, 1747.—The Magistrats considering that Mary Semple, spouse to William Smith, soldier, did lately, when called before them to answer for immoral practices, shew the utmost contempt of their authority by giving very abusive language and resisting their officers and having also learnt from several of the inhabitants of this place that the said Mary Semple is a contentious and offensive neighbour, and harbours bad company in her house, and is in several respects an unworthy member of society, they do therefor appoint her to be banished out of this burgh and limits thereof not to return under the pain of imprisonment and such other punishments as the Magistrats shall think fit, and they appoint the town officers to-morrow at twelve of the clock to put this sentence into execution.

Peter McIntyre, Odd incidents in olden times, or, Ancient records of Inveraray, Glasgow: Aird & Coghill, 1904.

A Cold-Blooded Set

While our citizens were collecting the bodies of the Confederate dead the Federal Government was engaged in the same work and some three hundred Federal dead in our county were removed to the National Cemetery at Winchester. These men were buried in many places, often in the neglected spots where they had fallen in battle. In a field adjoining my home nine men, killed in a charge, May 30th, 1862, were buried in one grave. A few weeks later a soldier belonging to an Ohio Regiment died in the home of one of our citizens and was buried in this lot. Some days later his friends came and removed his body and left the grave open with the coffin in it. About the same time a negro died in one of the camps and was buried in this open grave. This negro had on an old uniform of a Federal captain. When these bodies were removed to Winchester the body of the negro was marked “Federal captain. Name unknown.” He rests now with the Federal dead in the National Cemetery. What is fame?

The men employed by the Government to remove the dead were a cold-blooded set. I watched them open a number of graves, and when they found anything on the dead that was worth keeping they appropriated it to their own use. They invariably examined the teeth to see if any had gold fillings, and if such fillings were found, the teeth were removed and placed in the men’s pockets. No gold was ever buried with the dead, if these ghouls could help it.

These inhuman practices were the outgrowth of the war. These men,– now employed by the Federal Government to collect the bodies of the men who had lost their lives in service,– were members of the same army that had pillaged and robbed our people during the last two years of the war. As they could no longer rob the living they were robbing the remains of their dead comrades. I saw one of these men take a skull of one of these dead soldiers, and on examining it he found some four or five of the teeth were filled with gold. He took a stone and deliberately knocked out these teeth and put them in his pocket, with the remark, “They are of no use to this dead man, and they are of some value to me.”

A Federal soldier had been buried in a field in front of my home. A depression in the ground marked his grave. I had often passed the place and thought it was a hog wallow. One of my boy associates had seen the man buried and called the attention of the grave-diggers to the spot. I was somewhat shocked at the way they asked for the information. We boys were watching the removal of some of the dead and one of the men, turning to us, asked if we knew where any more of these men were “planted.” It was then that the boy called attention to the grave. I followed the grave-diggers and saw them open the grave. The man had been buried in a shallow grave without a coffin. When the earth was removed one of the diggers discovered a black silk handkerchief and pulled it from under the earth. He then shook off the dirt and held it up for inspection. It was in good condition, so he put it in his pocket. He next examined the teeth for gold fillings, but found none. The bones were collected and thrown into a small box for transportation to Winchester.

— Thomas Almond Ashby, The Valley Campaigns: Being the Reminiscences of a Non-Combatant While Between the Lines in the Shenandoah Valley During the War of the States, New York: The Neale Publishing Co., 1914.

Strangled by a Silken Cord

Monday, 25th October [1773].—My acquaintance, the Rev. Mr. John M’Aulay, one of the ministers of Inverary, and brother to our good friend at Calder, came to us this morning, and accompanied us to the castle, where I presented Dr. Johnson to the Duke of Argyle. We were shown through the house; and I never shall forget the impression made upon my fancy by some of the ladies’ maids tripping about in neat morning dresses. After seeing for a long time little but rusticity, their lively manner, and gay inviting appearance, pleased me so much, that I thought, for the moment, I could have been a knight-errant for them.

We then got into a low one-horse chair, ordered for us by the duke, in which we drove about the place. Dr. Johnson was much struck by the grandeur and elegance of this princely seat. He thought, however, the castle too low, and wished it had been a story higher. He said, “What I admire here, is the total defiance of expense.” I had a particular pride in showing him a great number of fine old trees, to compensate for the nakedness which had made such an impression on him on the eastern coast of Scotland.

When we came in, before dinner, we found the duke and some gentlemen in the hall. Dr. Johnson took much notice of the large collection of arms, which are excellently disposed there. I told what he had said to Sir Alexander M’Donald, of his ancestors not suffering their arms to rust. “Well,” said the doctor, “but let us be glad we live in times when arms may rust. We can sit to-day at his grace’s table, without any risk of being attacked, and perhaps sitting down again wounded or maimed.” The duke placed Dr. Johnson next himself at table. I was in fine spirits; and though sensible that I had the misfortune of not being in favour with the duchess, I was not in the least disconcerted, and offered her grace some of the dish that was before me. It must be owned that I was in the right to be quite unconcerned, if I could. I was the Duke of Argyle’s guest; and I had no reason to suppose that he adopted the prejudices and resentments of the Duchess of Hamilton.

I knew it was the rule of modern high life not to drink to any body; but, that I might have the satisfaction for once to look the duchess in the face, with a glass in my hand, I with a respectful air addressed her, “My Lady Duchess, I have the honour to drink your grace’s good health.” I repeated the words audibly, and with a steady countenance. This was, perhaps, rather too much; but some allowance must be made for human feelings.

The duchess was very attentive to Dr. Johnson.

I know not how a middle state came to be mentioned. Her grace wished to hear him on that point. “Madam,” said he, “your own relation, Mr. Archibald Campbell, can tell you better about it than I can. He was a bishop of the nonjuring communion, and wrote a book upon the subject’.” He engaged to get it for her grace. He afterwards gave a full history of Mr. Archibald Campbell, which I am sorry I do not recollect particularly. He said, Mr. Campbell had been bred a violent whig, but afterwards “kept better company, and became a tory.” He said this with a smile, in pleasant allusion, as I thought, to the opposition between his own political principles and those of the duke’s clan. He added that Mr. Campbell, after the revolution, was thrown into gaol on account of his tenets; but, on application by letter to the old Lord Townshend, was released: that he always spoke of his lordship with great gratitude, saying, “though a whig, he had humanity.”

Dr. Johnson and I passed some time together, in June, 1784, at Pembroke college, Oxford, with the Rev. Dr. Adams, the master; and I having expressed a regret that my note relative to Mr. Archibald Campbell was imperfect, he was then so good as to write with his own hand, on the blank page of my journal, opposite to that which contains what I have now mentioned, the following paragraph; which, however, is not quite so full as the narrative he gave at Inverary:

“The Honourable Archibald Campbell was, I believe, the nephew of the Marquis of Argyle. He began life by engaging in Monmouth’s rebellion, and, to escape the law, lived some time in Surinam. When he returned, he became zealous for episcopacy and monarchy; and at the revolution adhered not only to the nonjurors, but to those who refused to communicate with the church of England, or to be present at any worship where the usurper was mentioned as king. He was, I believe, more than once apprehended in the reign of King William, and once at the accession of George. He was the familiar friend of Hicks and Nelson; a man of letters, but injudicious; and very curious and inquisitive, but credulous. He lived in 1743, or 44, about seventy-five years old.”

The subject of luxury having been introduced, Dr. Johnson defended it. “We have now,” said he, “a splendid dinner before us; which of all these dishes is unwholesome?” The duke asserted, that he had observed the grandees of Spain diminished in their size by luxury. Dr. Johnson politely refrained from opposing directly an observation which the duke himself had made; but said, “Man must be very different from other animals, if he is diminished by good living; for the size of all other animals is increased by it.” I made some remark that seemed to imply a belief in second-sight. The duchess said, “I fancy you will be a methodist.” This was the only sentence her grace deigned to utter to me; and I take it for granted, she thought it a good hit on my credulity in the Douglas cause.

A gentleman in company, after dinner, was desired by the duke to go to another room, for a specimen of curious marble, which his grace wished to show us. He brought a wrong piece, upon which the duke sent him back again. He could not refuse; but, to avoid any appearance of servility, he whistled as he walked out of the room, to show his independency. On my mentioning this afterwards to Dr. Johnson, he said, it was a nice trait of character.

Dr. Johnson talked a great deal, and was so entertaining, that Lady Betty Hamilton, after dinner, went and placed her chair close to his, leaned upon the back of it, and listened eagerly. It would have made a fine picture to have drawn the sage and her at this time in their several attitudes. He did not know, all the while, how much he was honoured. I told him afterwards, I never saw him so gentle and complaisant as this day.

We went to tea. The duke and I walked up and down the drawing-room, conversing. The duchess still continued to show the same marked coldness for me; for which, though I suffered from it, I made every allowance, considering the very warm part that I had taken for Douglas, in the cause in which she thought her son deeply interested. Had not her grace discovered some displeasure towards me, I should have suspected her of insensibility or dissimulation.

Her grace made Dr. Johnson come and sit by her, and asked him why he made his journey so late in the year. “Why, madam,” said he, “you know Mr. Boswell must attend the court of session, and it does not rise till the twelfth of August.” She said, with some sharpness, “I know nothing of Mr. Boswell.” Poor Lady Lucy Douglas to whom I mentioned this, observed, “She knew too much of Mr. Boswell.” I shall make no remark on her grace’s speech. I indeed felt it as rather too severe; but when I recollected that my punishment was inflicted by so dignified a beauty, I had that kind of consolation which a man would feel who is strangled by a silken cord. Dr. Johnson was all attention to her grace. He used afterwards a droll expression, upon her enjoying the three titles of Hamilton, Brandon, and Argyle. Borrowing an image from the Turkish empire, he called her a duchess with three tails.

He was much pleased with our visit at the castle of Inverary. The Duke of Argyle was exceedingly polite to him, and, upon his complaining of the shelties which he had hitherto ridden being too small for him, his grace told him he should be provided with a good horse to carry him next day.

— James Boswell, The Journal of a Tour to the Hebrides with Samuel Johnson.

Continuity and Coherence

That culture and the cultivation of philosophy and the arts should be confined to the cloister would be a decline into a Dark Age that I shudder to contemplate; on the other hand the segregation of lay “intellectuals” into a world of their minds: which very few ecclesiastics or politicians either penetrate or have any curiosity about, is not a progressive situation either. A good deal of waste seems to me to occur through pure ignorance; a great deal of ingenuity is expended in half-baked philosophies, in the absence of any common background of knowledge. We write for our friends — most of whom are also writers — or for our pupils — most of whom are going to be writers; or we aim at a hypothetical popular audience which we do not know and which perhaps does not exist. The result, in any case, is apt to be a refined provincial crudity. What are the most fruitful social conditions for the production of works of the first order, philosophical, literary or in the other arts, is perhaps one of those topics of controversy more suitable for conversation than for writing about. There may perhaps be no one set of conditions most suitable for the efflorescence of all these activities; it is equally possible that the necessary conditions may vary from one country and civilisation to another. The regime of Louis XIV or of the Tudors and Stuarts could hardly be called libertarian; on the other hand, the rule of authoritarian governments in our time does not appear conducive to a renascence of the arts. Whether the arts flourish best in a period of growth and expansion, or in one of decay, is a question that I cannot answer. A strong and even tyrannous government may do no harm, so long as the sphere of its control is strictly limited; so long as it limits itself to restricting the liberties, without attempting to influence the minds, of its subjects; but a regime of unlimited thought in a democratic society does not appear any brighter than any other, unless democracy is to mean something very different from anything actual. It is not that I would defend a moral censorship: I have always expressed strong objections to the suppression of books possessing, or even laying claim to literary merit. But what is more insidious than any censorship, is the steady influence which operates silently in any mass society organised for profit, for the depression of standards of art and culture. The increasing organisation of advertisement and propaganda — or the influencing of masses of men by any means except through their intelligence — is all against them. The economic system is against them; the chaos of ideals and confusion of thought in our large scale mass education is against them; and against them also is the disappearance of any class of people who recognise public and private responsibility of patronage of the best that is made and written. At a period in which each nation has less and less “culture” for its own consumption, all are making furious efforts to export their culture, to impress upon each other their achievements in arts which they are ceasing to cultivate or understand. And just as those who should be the intellectuals regard theology as a special study, like numismatics or heraldry, with which they need not concern themselves, and theologians observe the same indifference to literature and art, as special studies which do not concern them, so our political classes regard both fields as territories of which they have no reason to be ashamed of remaining in complete ignorance. Accordingly the more serious authors have a limited, and even provincial audience, and the more popular write for an illiterate and uncritical mob.

You cannot expect continuity and coherence in politics, you cannot expect reliable behaviour on fixed principles persisting through changed situations, unless there is an underlying political philosophy: not of a party, but of the nation. You cannot expect continuity and coherence in literature and the arts, unless you have a certain uniformity of culture, expressed in education by a settled, though not rigid agreement as to what everyone should know to some degree, and a positive distinction — however undemocratic it may sound — between the educated and the uneducated. I observed in America, that with a very high level of intelligence among undergraduates, progress was impeded by the fact that one could never assume that any two, unless they had been at the same school under the influence of the same masters at the same moment, had studied the same subjects or read the same books, though the number of subjects in which they had been instructed was surprising. Even with a smaller amount of total information, it might have been better if they had read fewer, but the same books. In a negative liberal society you have no agreement as to there being any body of knowledge which any educated person should have acquired at any particular stage: the idea of wisdom disappears, and you get sporadic and unrelated experimentation. A nation’s system of education is much more important than its system of government; only a proper system of education can unify the active and the contemplative life, action and speculation, politics and the arts. But “education,” said Coleridge, “is to be reformed, and defined as synonymous with instruction.” This revolution has been effected: to the populace education means instruction. The next step to be taken by the clericalism of secularism, is the inculcation of the political principles approved by the party in power.

— T.S. Eliot, The Idea of a Christian Society, from Christianity and Culture, New York: Harcourt, Brace and World, 1949, pp. 1-78.

Not Half Enough Preached

Fra Filippo Lippi, Coronation of the Virgin (1441-1447), tempera on panel; Galleria degli Uffizi, Florence.
Fra Filippo Lippi, Coronation of the Virgin (1441-1447), tempera on panel; Galleria degli Uffizi, Florence.

But what is the remedy that is wanted? What is the remedy indicated by God Himself? If we may rely on the disclosure of the saints, it is an immense increase of devotion to the Blessed Lady; but, remember, nothing short of an immense one. Here in England, Mary is not half enough preached. Devotion to her is low and thin and poor. It is frightened out of its wits by the sneers of heresy. It is always invoking human respect and carnal prudence, wishing to make Mary so little of a Mary that Protestants may feel at ease about her. Its ignorance of theology makes it unsubstantial and unworthy. It is not the prominent characteristic of our religion which it ought to be. It has no faith in itself. Hence it is that Jesus is not loved, that heretics are not converted, that the Church is not exalted; that souls which might be saints wither and dwindle; that the Sacraments are not rightly frequented, or souls enthusiastically evangelized. Jesus is obscured because Mary is kept in the background. Thousands of souls perish because Mary is withheld from them. It is the miserable, unworthy shadow which we call our devotion to the Blessed Virgin that is the cause of all these wants and blights, these evils and omissions and declines. Yet, if we are to believe the revelations of the saints, God is pressing for a greater, a wider, a stronger, quite another devotion to His Blessed Mother.

Fr. Frederick William Faber, Preface to Louis-Marie Grignion de Montfort’s A Treatise on the True Devotion to the Blessed Virgin, London: Burns & Lambert, 1863.

She Dispenses

Hence, as it was through the Theotokos alone that the Lord came to us, appeared upon earth and lived among men, being invisible to all before this time, so likewise in the endless age to come, without her mediation, every emanation of illuminating divine light, every revelation of the mysteries of the Godhead, every form of spiritual gift, will exceed the capacity of every created being. She alone has received the all-pervading fulness of Him that filleth all things, and through her all may now contain it, for she dispenses it according to the power of each, in proportion and to the degree of the purity of each. Hence she is the treasury and overseer of the riches of the Godhead. For it is an everlasting ordinance in the heavens that the inferior partake of what lies beyond being, by the mediation of the superior, and the Virgin Mother is incomparably superior to all. It is through her that as many as partake of God do partake, and as many as know God understand her to be the enclosure of the Uncontainable One, and as many as hymn God praise her together with Him. She is the cause of what came before her, the champion of what came after her and the agent of things eternal. She is the substance of the prophets, the principle of the apostles, the firm foundation of the martyrs and the premise of the teachers of the Church. She is the glory of those upon earth, the joy of celestial beings, the adornment of all creation. She is the beginning and the source and root of unutterable good things; she is the summit and consummation of everything holy.

St. Gregory Palamas, A Homily on the Dormition of Our Supremely Pure Lady Theotokos and Ever-Virgin Mary.

It Is Not Here

Maso di Banco, Descent of Mary's Girdle to the Apostle Thomas (c. 1337-1339); Berlin State Museums.
Maso di Banco, Descent of Mary’s Girdle to the Apostle Thomas (c. 1337-1339); Berlin State Museums.

Then the apostles with great honour laid the body in the tomb, weeping and singing through exceeding love and sweetness. And suddenly there shone round them a light from heaven, and they fell to the ground, and the holy body was taken up by angels into heaven.

Then the most blessed Thomas was suddenly brought to the Mount of Olivet, and saw the most blessed body going up to heaven, and began to cry out and say: O holy mother, blessed mother, spotless mother, if I have now found grace because I see you, make your servant joyful through your compassion, because you are going to heaven. Then the girdle with which the apostles had encircled the most holy body was thrown down from heaven to the blessed Thomas. And taking it, and kissing it, and giving thanks to God, he came again into the Valley of Jehoshaphat. He found all the apostles and another great crowd there beating their breasts on account of the brightness which they had seen. And seeing and kissing each other, the blessed Peter said to him: Truly you have always been obdurate and unbelieving, because for your unbelief it was not pleasing to God that you should be along with us at the burial of the mother of the Saviour. And he, beating his breast, said: I know and firmly believe that I have always been a bad and an unbelieving man; therefore I ask pardon of all of you for my obduracy and unbelief. And they all prayed for him. Then the blessed Thomas said: Where have you laid her body? And they pointed out the sepulchre with their finger. And he said: The body which is called most holy is not there. Then the blessed Peter said to him: Already on another occasion you would not believe the resurrection of our Master and Lord at our word, unless you went to touch Him with your fingers, and see Him; how will you believe us that the holy body is here? Still he persists saying: It is not here. Then, as it were in a rage, they went to the sepulchre, which was a new one hollowed out in the rock, and took up the stone; but they did not find the body, not knowing what to say, because they had been convicted by the words of Thomas. Then the blessed Thomas told them how he was singing mass in India— he still had on his sacerdotal robes. He, not knowing the word of God, had been brought to the Mount of Olivet, and saw the most holy body of the blessed Mary going up into heaven, and prayed her to give him a blessing. She heard his prayer, and threw him her girdle which she had about her. And the apostles seeing the belt which they had put about her, glorifying God, all asked pardon of the blessed Thomas, on account of the benediction which the blessed Mary had given him, and because he had seen the most holy body going up into heaven. And the blessed Thomas gave them his benediction, and said: Behold how good and how pleasant it is for brethren to dwell together in unity!

— The Passing of Mary (First Latin Form), Ante-Nicene Fathers, Vol. 8.

XVIII Kalendas Septembres

XVIII KALENDAS SEPTEMBRES ID EST XIIII DIE MENSIS AUGUSTI UIGILIA ADSUMPTIONIS SANCTAE MARIAE

Deus qui uirginalem aulam beatae Mariae, in quam habitares eligere dignatus es, da quaesumus, ut sua nos defensione munitos iocundos faciat suae interesse festiuitati: per.

Super oblata. Magna est domine apud clementiam tuam dei genetricis oratio, quam idcirco de praesenti saeculo transtulisti, ut pro peccatis nostris apud te fiducialiter intercedat: per.

Ad complendum. Concede misericors deus fragilitati nostrae praesidium, ut qui sanctae dei genetricis requiem celebramus, intercessionis eius auxilio a nostris iniquitatibus resurgamus: per.

XVIII KALENDAS SEPTEMBRES ID EST XV DIE MENSIS AUGUSTI ADSUMPTIO SANCTAE MARIAE

Ueneranda nobis domine huius est diei festiuitas, in qua sancta dei genetrix mortem subiit temporalem, nec tamen mortis nexibus deprimi potuit, quae filium tuum dominum nostrum de se genuit incarnatum: per.

ALIA AD MISSAM

Famulorum tuorum domine delictis ignosce, et qui placere de actibus nostris non ualemus, genetricis filii tui domini dei nostri intercessione saluemur: per.

Super oblata. Subueniat domine plebi tuae dei genetricis oratio, quam etsi pro conditione carnis migrasse cognoscimus, in caelesti gloria apud te pro nobis orare sentiamus: per.

Ad completa. Mensae caelestis participes effecti imploramus clementiam tuam domine deus noster, ut qui festa dei genetricis colimus, a malis inminentibus eius intercessione liberemur: per.

Sacramentarium Gregorianum.

Most Holy Mother of God, Save Us!

Icon of the enthroned Virgin and Child with SS. George, Theodore and angels, 6th century, Saint Catherine's Monastery.
Icon of the enthroned Virgin and Child with SS. George, Theodore and angels, 6th century, Saint Catherine’s Monastery.

O Mary, thou sacred dwelling of the Lord, raise us fallen into a bottomless pit of despair, wrongdoing and affliction; for thou art the salvation and succour and powerful advocate of those that have sinned, and thou dost save thy servants.

Matins, Tone 1, Sessional Hymn.

Novum et Æternum Testamentum

Peter Gertner, Crucifixion, 1537; Walters Art Museum.
Peter Gertner, Crucifixion, 1537; Walters Art Museum.

And first of all, by the death of our Redeemer, the New Testament took the place of the Old Law which had been abolished; then the Law of Christ together with its mysteries, enactments, institutions, and sacred rites was ratified for the whole world in the blood of Jesus Christ. For, while our Divine Saviour was preaching in a restricted area — He was not sent but to the sheep that were lost of the House of Israel — the Law and the Gospel were together in force; but on the gibbet of His death Jesus made void the Law with its decrees fastened the handwriting of the Old Testament to the Cross, establishing the New Testament in His blood shed for the whole human race. “To such an extent, then,” says St. Leo the Great, speaking of the Cross of our Lord, “was there effected a transfer from the Law to the Gospel, from the Synagogue to the Church, from the many sacrifices to one Victim, that, as Our Lord expired, that mystical veil which shut off the innermost part of the temple and its sacred secret was rent violently from top to bottom.”

Pius XII, Encyclical Letter Mystici corporis Christi, no. 29 (29 June 1942).

No Dogmatic Authority; Contrary to the Faith

The secretary for the Unity of Christians said on 18 November 1964 in the Council Hall about Nostra Aetate: “As to the character of the declaration, the secretariat does not want to write a dogmatic declaration on non-Christian religions, but, rather, practical and pastoral norms.” Nostrae Aetate does not have any dogmatic authority, and thus one cannot demand from anyone to recognize this declaration as being dogmatic. This declaration can only be understood in the light of tradition and of the continuous Magisterium. For example, there exists today, unfortunately, the view — contrary to the Catholic Faith — that there is a salvific path independent of Christ and His Church. That has also been officially confirmed last of all by the Congregation for the Faith itself in its declaration, Dominus Jesus. Therefore, any interpretation of Nostrae Aetate which goes into this direction is fully unfounded and has to be rejected.

Archbishop Guido Pozzo, Secretary to the Pontifical Commission Ecclesia Dei, interview in Die Zeit (32/2016).