This
is a powerful argument in favour of the great antiquity, nay of the
apostolic origin of their most important ceremonies, which may be
traced through different channels to the _primitive_ liturgies of Rome
and Antioch. It is also one of those striking illustrations, which
Rome presents, of the unity and catholicity of the church; and at
the same time of the adaptation of her immutable doctrines and sacred
practices to the feelings and customs of widely-separated nations who,
having little in common but human nature, yet all acknowledge "one
Lord, one faith, and one baptism". (Ephes. IV. 5); and all belong to
"one fold and one shepherd". John X, 16.
[Sidenote: Conclusion.]
Having now considered in detail the various ceremonies of Holy Week
at Rome, a philosophic mind will take a general review of them: and
this question will very naturally suggest itself: What judgment
ought I to form concerning them? am I to consider them as mummery, or
superstition, or idolatry, as many most confidently pronounce, who
are unacquainted with their nature, their origin, and their meaning;
and at the same time are little accustomed from early infancy to
any language or gesticulations save those of the tongue? or am I not
rather to regard them as a solemn, and sacred, and pathetic, and most
ancient expression of Christian faith and Christian feeling; which,
united as it is with the noblest productions of divine inspiration and
of Christian art may haply not only instruct and elevate the mind, but
also enkindle in the soul flames of that pure and practical devotion,
which this holy season demands from every follower of Christ? Let the
reader decide for himself; but for our part, we envy not the mind
or heart of him, who can prefer the former of these views.
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