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Ryan N. S. Topping - The Gift of the Church: Volume 1 - How the Catholic Church Transformed the History and Soul of the West

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THE GIFT OF THE CHURCH
THE GIFT OF
THE CHURCH

VOLUME 1

HOW THE CATHOLIC CHURCH TRANSFORMED
THE HISTORY AND SOUL OF THE WEST

RYAN N. S. TOPPING

TAN Books
Charlotte, North Carolina

Copyright 2018 Ryan N. S. Topping

All rights reserved. With the exception of short excerpts used in critical review, no part of this work may be reproduced, transmitted, or stored, in any form whatsoever, without the written permission of the publisher.

Excerpts from the English translation of the Catechism of the Catholic Church for use in the United States of America 1994, United States Catholic Conference, Inc.Libreria Editrice Vaticana. Used with permission.

All excerpts from papal homilies, messages, and encyclicals copyright Libreria Editrice Vaticana. All rights reserved.

Unless otherwise noted, Scripture quotations are from the Revised Standard Version of the BibleSecond Catholic Edition (Ignatius Edition), copyright 2006 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

Cover design by Caroline K. Green

Cover image: Giving of the Keys to St. Peter, from the Sistine Chapel, 1481 (fresco), Perugino, Pietro (c.1445-1523) / Vatican Museums and Galleries, Vatican City / Bridgeman Images

Library of Congress Control Number: 2018947848

ISBN: 978-1-5051-0949-8

Published in the United States by

TAN Books

P.O. Box 410487

Charlotte, NC 28241

www.TANBooks.com

Printed and bound in the United States of America

The wise man will investigate the reasons of God.

~ Evagrius of Ponticus (d. 399)

Conversion is like stepping across the chimney piece out of a Looking Glass world, where everything is an absurd caricature, into the real world God made; and then begins the delicious process of exploring it limitlessly.

~ Evelyn Waugh (d. 1966)

CONTENTS

At my stumbling they gathered in glee,

they gathered together against me;

cripples whom I did not know

slandered me without ceasing;

they impiously mocked more and more,

gnashing at me with their teeth. (Ps 35:1516)

N EVER until these days have I thought that the psalms of suffering, and in particular those that cry out against the false tongue of the enemy, should be prayed in the person of the Church herself, our Mother. Why have I been so slow? Perhaps because I myself, in my youth, had joined now and again the voices raised up against her, or because I had taken for granted the right to carp and complain, to accept in part the old and stale accusation that the Church is old and stale, and to call that shrug of indifference by the grave name of thought. It has been a long time since, and though the habit is gone, the failure remainsthe failure to grieve with a Church so unjustly and foolishly maligned. For we would not remain silent if a mere friend upon earth should be slandered, though he were but a man as we are, and not she who rocked the cradle of our civilization, who gave us so much of what we take to be our own without her gift, and who has been given to us for our instruction, healing, and consolation upon earth, and our guide to the house of God.

Ryan Topping has not remained silent. People who were born in the oasis may take the springs and the date trees for granted. People who have wandered in the desert do not, and Topping is one of those. He has come to the oasis, and sees so much more of what the lifelong dwellers do not notice. In The Gift of the Church, the first of two volumes, he tells us not what his impressions are, but what is there, has been there, and, in forms that will depend upon the Providence of God, will always be there. It is, however, not merely a defense of the Church against the old slanders. It cannot be, and here I note the peculiar evil of the malicious tongue.

If a man swings his fist against me, I can parry the blow with my fist. I can answer in self-defense. No such measures are available to the victim of slander. If he stands in the square and protests his innocence, he does himself more harm than good, because he puts the slander in the ears of everyone, and while they will not remember his arguments in defense, they will remember that he had to defend himself. But if he says and does nothing, the slander puts down roots and spreads.

Thus every effective defense of the Church must be made not by the attorney but by the champion. It is not merely that your Mother has been the object of obloquy. She has been, even in human terms, the most powerful and multifarious source of good things in the history of man. Where she flourishes, man flourishesarts, letters, sciences put to human purposes, institutions for the common good and for the alleviation of suffering, culture and society properly speaking, and where she is bound and gagged, beaten and spat upon and led among the jeering crowds, man grows sickly and sullen. He loses heart, and tries to satisfy himself with comforts fit for an intelligent beast. They disappoint him, as they must.

Topping understands this, and that is what makes this book so valuable. It is not thunder against thunder. He throws all the windows open, so that modern man in his stale little cell can breathe the fresh air of the truth again. What wonders the Church has to show us, to give us, to nourish our hearts and minds and souls, so we can be fully human againor for the first time ever! If we need a healthy space cleared for the exercise of political virtue, not to have our deeds dictated by an imam or a servant of the emperor, well, the Church has been there before us, and gives us that space. If we wish to study the natural world and give glory to its Creator, the Church has been there, and encourages us in our enterprise. She is the Mother of sciences, the Mother of arts, the Mother of our freedom here on earth, and our builder-up for the glorious liberty of the children of God. She makes more than great men and women. She makes saints.

Read, then, and receive her gifts with a grateful heart.

ANTHONY ESOLEN

M Y first real contact with Catholic culture was through words. My family rarely attended church. The closest thing to a religion in my background was of the Mennonite sort, and so, as a teen, it was to a Mennonite church that I went. I read J. R. R. Tolkien then C. S. Lewis and the Evangelical philosopher Francis Schaeffer, and then I stumbled upon Pascal and the Imitation of Christ. These pointed me to fragments of a noble tradition, sometimes called the Great Tradition, out of which the West had been built. I knew there was such a thing as Western culture. As a Protestant growing up in Saskatchewan, I wasnt sure what was left of it. I was less sure whether it was worth defending. Once I arrived at college, I encountered more words: in Augustines Confessions, through Athanasiuss Life of St. Antony, and most haunting of all, through the growling, sparkling verse of Dante. By these words I was convinced that the cultural despisers who hissed all around mederiding Shakespeare, praising the sexual revolution, and ignoring Godwere not likely to be reliable guides. Recently a friend mentioned to me a book called How Dante can Save Your Life, a title that captures well how I then felt about the Divine Comedy.

During my second year of college, I lived for a time in Eastern Europe, just after the collapse of the Berlin Wall. It was then that the architecture of Christendom opened up to me for the first time. Wandering through medieval markets, admiring the humane proportions of old squares, of streets built for pedestrians, my friends and I caught a glimpse of what life was like before the television and the automobile. I was also troubled by doubts about the past. My lessons in history had dismissed most things Catholic. Now I wondered. Did the true Church really recede beneath the horizon for the long millennium between Constantine and Luther? Was religion bound to recede as science advanced? Did progress require no-fault divorce? The Whig interpretation of our past that fed my imagination through public high school seemed all of the sudden less and less sturdy compared to the cobbled brick and stone upon which I was standing. For every good purchased by modernity, I began to count a liability. We moderns are more mobile, true, but feel less rooted; we moderns are less sexist, indeed, but find commitments hard to keep; we moderns have better health, of course, but have fewer reasons to live. I found myself gazing through Gothic and Baroque church archways wondering. I was drawn, too, by the little flickering candles inside but lacked the courage to kneel under their soft light. During the next years, these longings increased. As I dug deeper into Christianity, more and more I wanted to share the same Faith, the same culture, as Ambrose and Augustine, as Francis and Aquinas, and to enter through those archways and past the eyes of their angel-sentries less as a tourist and more as a pilgrim.

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