Explanation of Catholic Morals Part 12

Some there are to whom it has been shown by experience--very little sometimes suffices--that they have, for reasons known alone to G.o.d, been denied the shoe that does not slip; and that if they do not wish to go over the brink, they must get off the highway and follow a path removed from this danger, a path not less difficult but more secure for them. Their salvation depends on it. This inside path, while it insures safety for these, might lead the others astray. Each in his respective place will be saved; if they exchange places, they are lost.

Then again, if you will look at it from another standpoint, there remains still on earth such a thing as love of G.o.d, pure love of G.o.d.

And this love can be translated into acts and life. Love, as all well know, has its degrees of intensity and perfection. All well-born children love their parents, but they do not all love them in the same degree. Some are by nature more affectionate, some appreciate favors better, some receive more and know that more is expected of them.

In like manner, we who are all children of the Great Father are not all equally loving and generous. What therefore is more natural than that some should choose to give themselves up heart, soul and body to the exclusive service of G.o.d? What is there abnormal in the fact that they renounce the world and all its joys and legitimate pleasures, fast, pray and keep vigil, through pure love of G.o.d? There is only one thing they fear, and that is to offend G.o.d. By their vows they put this misfortune without the pale of possibility, as far as such a thing can be done by a creature endowed with free will.

Of course there are those for whom all this is unmitigated twaddle and bosh. To mention abnegation, sacrifice, etc., to such people is to speak in a language no more intelligible than Sanskrit. Naturally one of these will expect his children to appreciate the sacrifices he makes for their happiness, but with G.o.d they think it must be different.

There was once a young man who was rich. He had never broken the Commandments of G.o.d. Wondering if he had done enough to be saved, he came to the Messiah and put the question to Him. The answer he received was, that, if he were sinless, he had done well, but that there was a sanct.i.ty, not negative but positive, which if he would acquire, would betoken in him a charity becoming a follower of a Crucified G.o.d. Christ called the young man to a life of perfection. "If thou wilt be perfect, go, sell what thou hast, give to the poor, then come, and follow me."

It is not known whether this invitation was accepted by the young man; but ever since then it has been the joy of men and women in the Catholic Church to accept it, and to give up all in order to serve the Maker.

Scoffers and revilers of monasticism are a necessary evil. Being given the course of nature that sometimes runs to freaks, they must exist.

Living, they must talk, and talking they must utter inept.i.tudes. People always do when they discourse on things they do not comprehend. But let this be our consolation: monks are immortal. They were, they are, they ever shall be. All else is gra.s.s.

CHAPTER XLI.

THE RELIGIOUS.

OWING to the disturbance over things religious in France, vows and those who exemplify them in their lives are receiving of late a large share of public attention. On this topic, it seems, every one is qualified to speak; all sorts of opinions have been ventilated in the religious, the non-religious, and the irreligious press, for the benefit of those who are interested in this pitiful spasm of Gallic madness against the Almighty and His Church. The measure of unparalleled tyranny and injustice, in which antipathy to religious orders has found expression, is being favorably and unfavorably commented upon. But since monks, friars and nuns seldom find favor with the non Catholic world, the general verdict is that the religious, like the anarchist, must go; society is afraid of both and is safe from neither.

To Catholics who understand human nature and have read history, this condition of things is not surprising; it is, we might venture to say, the normal state of mind in relation to things so intensely Catholic is religious vows. Antagonism against monasticism was born the day Luther decided to take a wife; and as long as that same spirit lingers on earth we shall expect this antagonism to thrive and prosper. Not only that, but we shall never expect the religious to get a fair hearing for their cause. The hater, open or covert, of the habit and cowl is whole-souled or nothing in his convictions. And he believes the devil should be fought with his own weapons.

We do not expect all men to think as we do concerning the merits of the religious profession. To approve it without restriction would be to approve the Church. To find no wrong in it would be indicative of a dangerous Romish tendency. And we are not prepared to a.s.sert that any such symptoms exist to an alarming extent in those who expatiate on religious topics these latter days. There will be differences of opinion on this score, as on many others, and one fellow's opinion is as good, to himself, as another's.

There are even objections, to many an honest man, serious objections, that may be brought up and become legitimate matter for discussion. We take it for granted that intelligent men do not oppose an inst.i.tution as venerable as monasticism without reasons. Contention between people who respect intelligence is always based on what has at least a semblance of truth, and has for its object to detect reality and label it as distinct from appearance.

We go farther, and admit that there have been abuses in this system of perfection, abuses that we were the first to detect, the first to deplore and feel the shame of it. But before we believed it, we investigated and made sure it was so. We found out very often that the accusations were false. Scandalmongers and dishonest critics noted the charges, but forgot to publish the verdict, and naturally with the public these charges stand. No wonder then that such tales breed antipathy and hatred among those who are not in position to control facts.

A queer feature about this is that people do not give religious credit for being human. That they are flesh and blood, all agree; that they should err, is preposterous. A hue-and-cry goes up when it becomes known that one of these children of Adam has paid the penalty of being human. One would think an angel had fallen from heaven. We notice in this att.i.tude an unconscious recognition of the sanct.i.ty of the religious state; but we see behind it a Pharisaic spirit that exaggerates evil at the expense of justice.

Now, if the principle that abuse destroys use is applied to all things, nothing will remain standing, and the best will go first. Corruptio optimi pessima. Everything human is liable to abuse; that which is not, is divine. Religious and laymen, mortals all, the only time it is beyond our power to do wrong is when we are dead, buried, and twenty-four hours underground. If in life we make mistakes, the fault lies, not in our being of this or that profession, but in being human.

Whatever, therefore, the excesses that religious can be proven guilty of, the inst.i.tution itself must not be held responsible, unless it can be shown that there exists a relation of cause and effect. And whoever reasons otherwise, abuses the intelligence of his listeners.

We desire, in the name of honesty and fairness, to see less of that spirit that espies all manner of evil beneath the habit of a religious; that discovers in convents and monasteries plotting against the State in favor of the Papacy, the acc.u.mulation of untold wealth by oppression and extortion for the satisfaction of laziness and l.u.s.t, iniquity of the deepest dye allied to general worthlessness. Common sense goes a long way in this world. If it were only a less rare commodity, and if an effective tribunal could be erected for the suppression of mendacity, the religious would appear for the first time in history in their true colors before the world, and light would s.h.i.+ne in darkness.

CHAPTER XLII.

THE VOW OF POVERTY.

ONE objection to the vow of poverty that has a serious face on it, and certainly looks wicked, is that it does not prevent the acc.u.mulation of great wealth, as may be seen in the cases of the Philippine Friars and the French orders. This is one difficulty; here is another and quite different: the wealth of the religious is excessive, detrimental to the well-being of the people and a menace to the State. Taken separately, it is easy to dispose of these charges and to explain them away. But if you put them together in one loose, vague, general imputation of avarice, extortion and injustice, and hurl the same at a person unable to make distinctions, the shock is apt to disconcert him for a moment.

The first indictment seems to hint at a contradiction, or at least an incompatibility, between the profession of poverty and the fact of possessing wealth. We claim that the one does not affect the' other, that a religious may belong to a rich order and still keep his vow inviolate. The vow in the religious is individual and personal; the riches collective. It is the physical person that is poor; the moral being has the wealth. Men may club together, put their means into a common fund, renounce all personal claim thereto, live on a meagre revenue and employ the surplus for various purposes other than their needs. The personal poverty of such as these is real.

This is the case of the religious. Personally they do not own the clothes on their backs. The necessaries of life are furnished them out of a common fund. What remains, goes through their hands for the glory of G.o.d and in charity to fellow-man. The employment to which these men devote their lives, such as prayer, charity, the maintenance and conducting of schools and hospitals, is not lucrative to any great extent. And since very few Orders resort to begging, the revenue from capital is the only means of a.s.suring existence. It is therefore no more repugnant for religious to depend on funded wealth than it was for the Apostolic College to have a common purse. The secret reason for this condition of things is that works of zeal rarely yield abundant returns, and man cannot live on the air of heaven.

As to the extent of such wealth and its dangers, it would seem that if it be neither ill gotten nor employed for illegitimate purposes, in justice and equity, there cannot be two opinions on the subject. Every human being has a right to the fruit of his industry and activity. To deny this is to advocate extreme socialism and anarchy and, he who puts this doctrine into practice, destroys the principle on which society rests. The law that strikes at religious corporations whose wealth accrues from centuries of toil and labor, may to-morrow consistently confiscate the goods and finances of every other corporation in the realm. If you force the religious out of land and home, why not force Morgan, Rockefeller & Co., out of theirs! The justice in one case is as good as in the other.

It is difficult to see how the people suffer from acc.u.mulated wealth, the revenues from which are almost entirely devoted to the relief of misery and the instruction of the ignorant. The people are the sole beneficiaries. There is here none of the arrogance and selfishness that usually characterize the possession of wealth to the embitterment of misery and misfortune. The religious, by their vow and their means, can share the condition of the poor and relieve it. If there is any inst.i.tution better calculated to promote the well-being of the common people, it should be put to work. When the moneyed combinations whose rights are respected, show themselves as little prejudicial to the welfare of the cla.s.ses, the religious will be prepared to go out of existence.

Everyone is inclined to accept as true the statement, on record as official, that the wealth of the Religious Orders in France is at the bottom of the trouble. We are not therefore a little astonished to learn from other sources that it is rather their poverty, which is burdensome to the people. The religious are not too rich, but too poor.

They cannot support themselves, and live on the enforced charity of the laborer. French parents, not being equal to the task of maintaining monasteries and supporting large families, limited the number of their children. The population fell off in consequence. The government came to the relief of the people and cast out the religious.

And here we have the beautiful consistency of those who believe that any old reason is better than none at all. The religious are too poor, their poverty is a burden on the people; the religious are too rich, their riches are prejudicial to the welfare of the people. One reason is good; two are better. If they contradict, it is only a trifling matter. As for us, we don't know quite where we stand. We can hear well enough, amid the din of denunciation, the conclusion that the religious must go; but we cannot, for the life of us, catch the why and wherefore. Is it because they are too poor? or because they are too rich? or because they are both? We might be justified in thinking: because they are neither, but because they are what they are-- religious, devoted to the Church and champions of Her cause. This reason is at least as good as the two that contradict and destroy each other. In this sense, is monastic poverty a bad and evil thing?

CHAPTER XLIII.

THE VOW OF OBEDIENCE.

WHAT kind of obedience is that which makes religious "unwilling to acknowledge any superior but the Pope?" We have been confidently informed this is the ground given in several instances for their removal. And we confess that, if the words "acknowledge" and "superior"

are used in certain of the meanings they undoubtedly have, there is good and sufficient ground for such removal. At the same time we submit that the foregoing phrase is open to different interpretations of meaning, several of which would make out this measure of repression to be one of rank injustice.

The studied misrule and abuse of language serves a detestable purpose that is only too evident. A charge like the above is true and false, that is to say, it is neither true nor false; it says nothing, unless explained, or unless you make it say what you wish. It is a sure, safe, but cowardly way of destroying an enemy without being obliged to admit the guilt to oneself.

Now the religious, and Catholic laity as well, never think of acknowledging, in the full acceptation of the word, any other spiritual superior than the Pope, and there can be nothing in this deserving repression. Again, no Catholic may consistently with Catholic principles, refuse to accept as legitimate the legally const.i.tuted authority of the country in which he resides. As to a man's views on the different forms of government, that is n.o.body's business but his own. But whether he approves or disapproves in theory, his life and conduct must conform with the laws justly enacted under the form of Government that happens to be accepted. To depart from this rule is to go counter to Catholic teaching, and no religious order does so without incurring strict censure.

The vow of obedience in a religious respects Caesar as well as G.o.d. It cannot validly bind one to violate the laws of State any more than to violate the law of G.o.d. This vow does not even concern itself with civil and political matters; by it the religious alone is affected, the citizen looks out for himself. But the citizen is already bound by his conscience and the laws of the Church to respect and obey lawful authority.

A good religious is a good citizen, and he cannot be the former, if he is not the latter. As a mere Catholic, he is more liable to be always found on the side of good citizens.h.i.+p, because in his religion he is taught, first of all, to respect authority on which all his religious convictions are based. There is a natural tendency in a Protestant, who will have nothing to do with authority in spiritual matters, to bring this state of mind over with him into temporary affairs; being self-willed in greater things, he is fore-inclined to be self-willed in lesser. The Catholic and, for a greater reason, the religious knows less of this temptation; and the better Catholic and religious he is, the farther removed he is from possible revolt against, or even disrespect of, authority.

Against but one Order of all those repressed can the charge of insubordination be brought with any show of truth. The a.s.sumptionists made the mistake of thinking that they could with impunity criticise the doings of the Government, just as it is done in Paris every day by the boulevard press. It is generally conceded that, considering the well-known att.i.tude of the Government towards the order, this was a highly imprudent course for a religious paper to pursue. But their right to do so is founded on the privilege of free speech. It takes very little to find abuse of free speech in the utterances of the clergy or religious in France. They are safe only when they are silent.

If there were less docility and more defiance in their att.i.tude, if the French Catholics relied less on G.o.d and more on man for redress, they would receive more justice than they have been receiving.

The punishment meted out to the religious for their insubordination has had, we are told, a doleful effect on the temporal power of the Pope, an interesting patch of which has been broken up by the new French law.

It is a mystery to us how this law can affect the temporal power of the Pope any more than the political status of Timbuctoo. It is pa.s.sably difficult to make an impression on what has ceased to exist these thirty years. We thought the temporal power was dead. This bit of news has been dinned into our ears until we have come to believe. No conference, synod or council is considered by our dissenting friends without a good strong sermon on this topic. Strange that it should resurrect just in time to lose "an interesting patch" of itself! This is cruelty. Why not respect the grave? We recommend the perusal of the obituary of the temporal power written in Italian politics since the year 1870. We believe the tomb is carefully guarded.

CHAPTER XLIV.

THE VOW OF CHASt.i.tY.

RELIGIOUS are sometimes called celibates. Now, a celibate, one of the bachelor persuasion, is a person who considers himself or herself good enough company in this life, and chooses single blessedness in preference to the not unmixed joys of wedlock. This alone is sufficient to make one a celibate, and nothing more is required. Religious do not wed; but, specifically, that is all there is in common between them.

All celibates are not chaste; celibacy is not necessarily chast.i.ty, by a large majority. Unless something other than selfishness suggests this choice of life, the word is apt to be a misnomer for profligacy. And one who takes the vow of celibacy does not break it by sinning against the Sixth Commandment; he is true to it until he weds. The religious vow is something more than this.

Again, chast.i.ty, by itself, does not properly designate the state of religious men and women. Chast.i.ty is moral purity, but purity is a relative term, and admits of many degrees. It is perfect or imperfect.

There is a conjugal chast.i.ty; while in single life, it may concern itself with the body, with or without reference to the mind and heart.

Chast.i.ty reaches its highest form when it excludes everything carnal, what is lawful as well as what is unlawful, thoughts and desires as well as deeds.

This is the chast.i.ty that is proper to religious, and it is more correctly called virginity. This is the natural state of spirits who have no bodies; cultivated in the frail flesh of children of Adam, it is the most delicate flower imaginable. Considering the incessant struggle it supposes in those who take such a vow against the spirit within us that is so strong, the taking and keeping of it indicate a degree of fort.i.tude little short of heroism. Only the few, and that few relying wholly on the grace of G.o.d, can aspire to this state.

From a spiritual point of view, there can be no question as to the superiority of this state of life over all others. The teaching of St.

Paul to the Corinthians is too plain to need any comment, not to mention the example of Christ, His Blessed Mother, His disciples and all those who in the course of time have loved G.o.d best and served Him most generously.

Prescinding from all spiritual considerations and looking at things through purely human eyes, vows of this sort must appear prejudicial to the propagation of the species. In fact, they go against the law of nature which says: increase and multiply, so we are told.

If that law is natural as well as positive, it is certain that it applies to man collectively, and not individually. It is manifested only in the instinct that makes this duty a pleasure. Where the inclination is lacking, the obligation is not obvious. That which is repugnant is not natural, in any true sense of the word; whether this repugnance be of the intellectual or spiritual order, it matters not, for our nature is spiritual as truly as it is animal. The law of nature forces no man into a state that is not in harmony with his sympathies and affections.