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Behold the Man, which this author feels to be an object novel enough to write a book about, has been the contemplation of Catholics from that first age when St. Paul said,
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The life that I now live in the flesh, I live in the faith of the Son of God, who loved me, and delivered himself for me. As the Psalms have ever been the manual of our prayer, so have the Gospels been the subject-matter of our meditation. In these latter times especially, since St. Ignatius, they have been divided into portions, and arranged in a scientific order, not unlike that which the Psalms have received in the Breviary. To contemplate our Lord in his person and his history is with us the exercise of every retreat, and the devotion of every morning. All this is certainly simple matter of fact; but the writer we are reviewing lives and thinks at so great distance from us as not to be cognizant of what is so patent and so notorious a truth. He seems to imagine that the faith of a Catholic is the mere profession of a formula. He deems it important to disclaim in the outset of his work all reference to the theology of the church. He eschews with much preciseness, as something almost profane, the dogmatism of former ages. He wishes
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our Lord's
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(Preface.) Now, what Catholics, what church doctors, as well as Apostles, have ever lived on, is not any number of theological canons or decrees, but we repeat, the Christ himself, as he is represented in concrete existence in the Gospels. Theological determinations about our Lord are far more of the nature of landmarks or buoys to guide a discursive mind in its reasonings, than to assist a devotional mind in its worship. Common-sense, for instance, tell us what is meant by the words,
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My Lord and my God; and a religious man, upon his knees, requires no commentator; but against irreligious speculators, Arius or Nestorius, a denunciation has been passed in ecumenical council, when