In this sermon Newman considers the City and Empire of Rome and its relation to the Anti-Christ. Many Protestant theologians since the Reformation identified the Roman Catholic Church as the Whore of Babylon and the Pope as Anti-Christ. Newman wrote a detailed attack in 1840 on this belief while he was still a Protestant. It may be read here. For Newman the Rome identified with the AntiChrist was the City and the Empire and not the Church. Newman sums up the relationship of Rome and the Anti-Christ as follows: “The question asked was, Is not (as is commonly said and believed among us) Rome mentioned in the Apocalypse, as having especial share in the events which will come at the end of the world by means or after the time of Antichrist. I answer this, that Rome’s judgments have come on her in great measure, when her empire was taken from her; that her persecutions of the Church have been in great measure judged, and the Scripture predictions concerning her fulfilled; that whether or not, she shall be further judged depends on two circumstances, first, whether “the righteous men” in the city who saved her when her judgment first came may not, through GOD’S great mercy, be allowed to save her still; next, whether the prophecy relates in its fulness to Rome or to some other object or objects of which Rome is a type. And further, I say, that if Rome is still to be judged, this must be before Antichrist comes, because Antichrist comes upon and destroys the ten kings, and lasts but a short space, but the ten kings are to destroy Rome. On the other hand, so far would seem to be clear, that the prophecy itself has not been fully accomplished, whatever we decide about Rome’s concern in it. The Roman empire has not yet been divided into ten heads, nor has it yet risen against the woman, whoever she stands for, nor has the woman yet received her ultimate judgment.”
This was the noblest Roman of them all:
All the conspirators, save only he,
Did that they did in envy of great Caesar;
He, only in a general honest thought
And common good to all, made one of them.
Mark Antony referring to Brutus in Julius Caesar
I think it would have amused the Romans of Caesar’s generation if they could have learned that the assassination of Julius Caesar would eventually receive immortality through a play written more than 16 centuries after the event by a barbarian playwright in the Tin Islands that Caesar had briefly invaded. It would have tickled their well developed concept of the ludicrous, judging from Roman comedy. Continue reading
Though the great houses love us not, we own, to do them right,
That the great houses, all save one, have borne them well in fight.
Still Caius of Corioli, his triumphs and his wrongs,
His vengeance and his mercy, live in our camp-fire songs.
Thomas Babbington Macaulay
The above film is being released on December 2, 2011 here in the US, and I am greatly looking forward to it. Coriolanus is one of Shakespeare’s plays that is not performed as regularly as other plays of the Bard, which is a shame, because it is a powerful play about love and hate. Gnaeus Marcius is a Roman patrician who fought in Rome’s wars shortly after the expulsion from Rome of the last of the Tarquin Kings and the foundation of the Roman Republic, conventionally dated at 508 BC. Our ancient sources in regard to his career are plentiful, including Dionysius of Halicarnassus, Livy, Appian and Plutarch. Unfortunately these writers wrote 450-600 years after the time of Coriolanus, and early Roman history is almost impossible to distinguish myth from fact.
Happy Birthday Rome!
Today, 2763 A.U.C., Rome was founded by Romulus and Remus.*
According to legend, Rome was founded on April 21, 753 B.C. by twin brothers descended from the Trojan prince Aeneas. Romulus and Remus were the grandsons of the Latin King, Numitor of Alba Longa. The King was ejected from his throne by his cruel brother Amulius while Numitor’s daughter, Rhea Silvia, gave birth. Rhea Silvia was a Vestal Virgin who was spoliated by the pagan god Mars, making the twins half-divine.
Continuing on with my series on the seven notes, I would call them tests, which Venerable John Henry Cardinal Newman developed for determining whether some aspect of Church teaching is a development of doctrine or a corruption of doctrine. We began with Note Six-Conservative Action Upon Its Past, and I would highly recommend that any one who has not read the first post in the series read it here before proceeding with this post. We will now take the remaining notes in numerical order. This post will deal with the First Note-Preservation of Type.
In regard to Preservation of Type, Cardinal Newman takes pains to point out that the idea underlying the doctrine remains of the same type while the external manifestations of the idea may change greatly. His illustration from Roman history conveys his point well:
On the other hand, real perversions and corruptions are often not so unlike externally to the doctrine from which they come, as are changes which are consistent with it and true developments. When Rome changed from a Republic to an Empire, it was a real alteration of polity, or what may be called a corruption; yet in appearance the change was small. The old offices or functions of government remained: it was only that the Imperator, or Commander in Chief, concentrated them in his own person. Augustus was Consul and Tribune, Supreme Pontiff and Censor, and the Imperial rule was, in the words of Gibbon, “an absolute monarchy disguised by the forms of a commonwealth.” On the other hand, when the dissimulation of Augustus was exchanged for the ostentation of Dioclesian, the real alteration of constitution was trivial, but the appearance of change was great. Instead of plain Consul, Censor, and Tribune, Dioclesian became Dominus or King, assumed the diadem, and threw around him the forms of a court.
In other words in determining whether there has been the preservation of type in a development of doctrine we must look at the substance and ignore the form. For example, in the Middle Ages laymen would often receive communion once a year out of great reverence for the body of Christ. Now we are encouraged to be frequent communicants. However, the underlying reverence that the Church commands for the body and blood of Christ remains the same.
Cardinal Newman concludes:
An idea then does not always bear about it the same external image; this circumstance, however, has no force to weaken the argument for its substantial identity, as drawn from its external sameness, when such sameness remains. On the contrary, for that very reason, unity of type becomes so much the surer guarantee of the healthiness and soundness of developments, when it is persistently preserved in spite of their number or importance.
Newman on the First Note:
My apologies for taking so long to get back with a second part to this review. In the first installment, I covered the history of Rome’s early expansion, and how its commitment to establishing a safe horizon of allies, and defending those allies against any aggression, led the city of Rome to effectively rule all of Italy. From southern Italy, Rome was drawn into Sicily, which in turn made it a threat to Carthage and drew those two superpowers of the third century BC into a series of wars that would end with the total destruction of Carthage as a world power.