Explanation of Catholic Morals Part 7

INTOLERANCE is a harsh term. It is stern, rigid, brutal, almost. It makes no compromise, combats a outrance and exacts blind and absolute obedience. Among individuals tolerance should prevail, man, should be liberal with man, the Law of Charity demands it. In regard to principles, there must and shall eternally be antagonism between truth and error, justice demands it. It is a case of self-preservation; one destroys the other. Political truth can never tolerate treason preached or practised; neither can religious truth tolerate unbelief and heresy preached or practised.

Now our faith is based on truth, the Church is the custodian of faith, and the Church, on the platform of religious truth, is absolutely uncompromising and intolerant, just as the State is in regard to treason. She cannot admit error, she cannot approve error; to do so would be suicidal. She cannot lend the approval of her presence, nay even of her silence, to error. She stands aloof from heresy, must always see in it an enemy, condemns it and cannot help condemning it, for she stands for truth, pure and unalloyed truth, which error pollutes and outrages.

Call this what you will, but it is the att.i.tude of honesty first, and of necessity afterwards. "He who is liberal with what belongs to him is generous, he who undertakes to be generous with what does not belong to him is dishonest." Our faith is not founded on an act or agreement of men, but on the revelation of G.o.d. No human agency can change or modify it. Neither Church nor Pope can be liberal with the faith of which they are the custodians. Their sole duty is to guard and protect it as a precious deposit for the salvation of men.

This is the stand all governments take when there is question of political truth. And whatever lack of generosity or broadmindedness there be, however contrary to the spirit of this free age it may seem, it is nevertheless the att.i.tude of G.o.d Himself who hates error, for it is evil, who pursues it with His wrath through time and through eternity. How can a custodian of divine truth act otherwise? Even in human affairs, can one admit that two and three are seven?

We sometimes hear it said that this intolerance takes from Catholics the right to think. This is true in the same sense that penitentiaries, or the dread of them, deprive citizens of the right to act. Everybody, outside of sleeping hours and with his thinking machine in good order, thinks. Perhaps if there were a little more of it, there would be more solid convictions and more practical faith. Holy Writ has it somewhere that the whole world is given over to vice and sin because there is no one who thinks.

But you have not and never had the right to think as you please, inside or outside the Church. This means the right to form false judgments, to draw conclusions contrary to fact. This is not a right, it is a defect, a disease. Thus to act is not the normal function of the brain. It is no more the nature of the mind to generate falsehoods than it is the nature of a sewing machine to cut hair. Both were made for different things. He therefore who disobeys the law that governs his mind prost.i.tutes that faculty to error.

But suppose, being a Catholic, I cannot see things in that true light, what then? In such a case, either you persist, in the matter of your faith, in being guided by the smoky lamp of your reason alone, or you will be guided by the authority of G.o.d's appointed Church. In the first alternative, your place is not in the Church, for you exclude yourself by not living up to the conditions of her members.h.i.+p. You cannot deny but that she has the right to determine those conditions.

If you choose the latter, then correct yourself. It is human to err, but it is stupidity to persist in error and refuse to be enlightened.

If you cannot see for yourself, common sense demands that you get another to see for you. You are not supposed to know the alpha and omega of theological science, but you are bound to possess a satisfactory knowledge in order that your faith be reasonable.

Has no one a right to differ from the Church? Yes, those who err unconsciously, who can do so conscientiously, that is, those who have no suspicion of their being in error. These the heavenly Father will look after and bring safe to Himself, for their error is material and not formal. He loves them but He hates their errors. So does the Church abominate the false doctrines that prevail in the world outside her fold, yet at the same time she has naught but compa.s.sion and pity and prayers for those deluded ones who spread and receive those errors. To her the individual is sacred, but the heresy is d.a.m.nable.

Thus we may mingle with our fellow citizens in business and in pleasure, socially and politically, but religiously--never. Our charity we can offer in its fullest measure, but charity that lends itself to error, loses its sacred character and becomes the handmaid of evil, for error is evil.

CHAPTER XXIII.

THE CONSISTENT BELIEVER.

THE intolerance of the Church towards error, the natural position of One who is the custodian of truth, her only reasonable att.i.tude, makes her forbid her children to read, or listen to, heretical controversy, or to endeavor to discover religious truth by examining both sides of the question. This places the Catholic in a position whereby he must stand aloof from all manner of doctrinal teaching other than that delivered by his Church through her accredited ministers. And whatever outsiders may think of the correctness of his belief and religious principles, they cannot have two opinions as to the logic and consistency of this stand he takes. They may hurl at him all the choice epithets they choose for being a slave to superst.i.tion and erroneous creeds; but they must give him credit for being consistent in his belief; and consistency in religious matters is too rare a commodity these days to be made light of.

The reason of this stand of his is that, for him, there can be no two sides to a question which for him is settled; for him, there is no seeking after the truth: he possesses it in its fulness, as far as G.o.d and religion are concerned. His Church gives him all there is to be had; all else is counterfeit. And if he believes, as he should and does believe, that revealed truth comes, and can come, only by way of external authority, and not by way of private judgment and investigation, he must refuse to be liberal in the sense of reading all sorts of Protestant controversial literature and listening to all kinds of heretical sermons. If he does not this, he is false to his principles; he contradicts himself by accepting and not accepting an infallible Church; he knocks his religious props from under himself and stands-- nowhere. The att.i.tude of the Catholic, therefore, is logical and necessary. Holding to Catholic principles how can he do otherwise? How can he consistently seek after truth when he is convinced that he holds it? Who else can teach him religious truth when he believes that an infallible Church gives him G.o.d's word and interprets it in the true and only sense?

A Protestant may not a.s.sume this att.i.tude or impose it upon those under his charge. If he does so, he is out of harmony with his principles and denies the basic rule of his belief. A Protestant believes in no infallible authority; he is an authority unto himself, which authority he does not claim to be infallible, if he is sober and sane. He is after truth; and whatever he finds, and wherever he finds it, he subjects it to his own private judgment. He is free to accept or reject, as he pleases. He is not, cannot be, absolutely certain that what he holds is true; he thinks it is. He may discover to-day that yesterday's truths are not truths at all. We are not here examining the soundness of this doctrine; but it does follow therefrom, sound or unsound, that he may consistently go where he likes to hear religious doctrine exposed and explained, he may listen to whomever has religious information to impart. He not only may do it, but he is consistent only when he does. It is his duty to seek after truth, to read and listen to controversial books and sermons.

If therefore a non-Catholic sincerely believes in private judgment, how can he consistently act like a Catholic who stands on a platform diametrically opposed to his, against which platform it is the very essence of his religion to protest? How can he refuse to hear Catholic preaching and teaching, any more than Baptist, Methodist and Episcopalian doctrines? He has no right to do so, unless he knows all the Catholic Church teaches, which case may be safely put down as one in ten million. He may become a Catholic, or lose all the faith he has.

That is one of the risks he has to take, being a Protestant.

If he is faithful to his own principles and understands the Catholic point of view, he must not be surprised if his Catholic friends do not imitate his so-called liberality; they have motives which he has not.

If he is honest, he will not urge or even expect them to attend the services of his particular belief. And a Catholic who thinks that because a Protestant friend can accompany him to Catholic services, he too should return the compliment and accompany his friend to Protestant wors.h.i.+p, has a faith that needs immediate toning up to the standard of Catholicity; he is in ignorance of the first principles of his religion and belief.

A Catholic philosopher resumes this whole matter briefly, and clearly in two syllogisms, as follows:

(I.) Major. He who believes in an infallible teacher of revelation cannot consistently listen to any fallible teacher with a view of getting more correct information than his infallible teacher gives him. To do so would be absurd, for it would be to believe and at the same time not believe in the infallible teacher.

Minor. The Catholic believes in an infallible teacher of revelation.

Conclusion. Therefore, the Catholic cannot listen to any fallible teacher with a view of getting more correct information about revealed truth than his Church gives him. To do so would be to stultify himself.

(II.) Major. He who believes in a fallible teacher--private judgment or fallible church--is free, nay bound, to listen to any teacher who comes along professing to have information to impart, for at no time can he be certain that the findings of his own fallible judgment or church are correct. Each newcomer may be able to give him further light that may cause him to change his mind.

Minor. The Protestant believes in such fallible teacher--his private judgment or church.

Conclusion. Therefore, the Protestant is free to hear, and in perfect harmony with his principles, to accept the teaching of any one who approaches him for the purpose of instructing him. He is free to hear with a clear conscience, and let his children hear, Catholic teaching, for the Church claiming infallibility is at its worst as good as his private judgment is at best, namely, fallible.

Religious variations are so numerous nowadays that most people care little what another thinks or believes. All they ask is that they may be able to know at any time where he stands; and they insist, as right reason imperiously demands, that, in all things, he remain true to his principles, whatever they be. Honest men respect sincerity and consistency everywhere; they have nothing but contempt for those who stand, now on one foot, now on the other, who have one code for theory and another for practice, who s.h.i.+ft their grounds as often as convenience suggests. The Catholic should bear this well in mind. There can be no compromise with principles of truth; to sacrifice them for the sake of convenience is as despicable before man as it is offensive to G.o.d.

CHAPTER XXIV.

UNBELIEF.

AN atheist in principle is one who denies the existence of G.o.d and consequently of all revealed truth. How, in practice, a man endowed with reason and a conscience can do this, is one of the unexplained mysteries of life. Christian philosophers refuse to admit that an atheist can exist in the flesh. They claim that his denial is fathered by his desire and wish, that at most he only doubts, and while professing atheism, he is simply an agnostic.

An agnostic does not know whether G.o.d exists or not--and cares less. He does not affirm, neither does he deny. All arguments for and against are either insufficient or equally plausible, and they fail to lodge conviction in his mind of minds. Elevated upon this pedestal of wisdom, he pretends to dismiss all further consideration of the First Cause.

But he does no such thing, for he lives as though G.o.d did not exist.

Why not live as though He did exist! From a rational point of view, he is a bigger fool than his atheistic brother, for if certainty is impossible, prudence suggests that the surer course be taken. On one hand, there is all to gain; on the other, all to lose. The choice he makes smacks of convenience rather than of logic or common sense.

No one may be accused of genuine, or as we call it--formal--heresy, unless he persistently refuses to believe all the truths by G.o.d revealed. Heresy supposes error, culpable error, stubborn and pertinacious error. A person may hold error in good faith, and be disposed as to relinquish it on being convinced of the truth. To all exterior appearances, he may differ in nothing from a formal heretic, and he pa.s.ses for a heretic. In fact, and before G.o.d, he belongs to the Church, to the soul of the Church; he will be saved if in spite of his unconscious error he lives well. He is known as a material heretic.

An infidel is an unbaptized person, whose faith, even if he does believe in G.o.d, is not supernatural, but purely natural. He is an infidel whether he is found in darkest Africa or in the midst of this Christian commonwealth, and in this latter place there are more infidels than most people imagine. A decadent Protestantism rejects the necessity of baptism, thereby ceasing to be Christian, and in its trail infidelity thrives and spreads, disguised, 'tis true, but nevertheless genuine infidelity. It is baptism that makes faith possible, for faith is a gift of G.o.d.

An apostate is one who, having once believed, ceases to believe. All heretics and infidels are not apostates, although they may be in themselves or in their ancestors. One may apostatize to heresy by rejecting the Church, or to infidelity by rejecting all revelation; a Protestant may thus become an apostate from faith as well as a Catholic. This going back on the Almighty--for that is what apostasy is,--is, of all misfortunes the worst that can befall man. There may be excuses, mitigating circ.u.mstances, for our greatest sins, but here it is useless to seek for any. G.o.d gives faith. It is lost only through our own fault. G.o.d abandons them that abandon Him. Apostasy is the most patent case of spiritual suicide, and the apostate carries branded on his forehead the mark of reprobation. A miracle may save him, but nothing short of a miracle can do it, and who has a right to expect it?

G.o.d is good, but G.o.d is also just.

It is not necessary to pose as an apostate before the public. One may be a renegade at heart without betraying himself, by refusing his inner a.s.sent to a dogma of faith, by wilfully doubting and allowing such doubts to grow upon him and form convictions.

People sometimes say things that would brand them as apostates if they meant what they said. This or that one, in the midst of an orgy of sin, or after long practical irreligion, in order to strangle remorse that arises at an inopportune moment, may seem to form a judgment of apostasy. This is treading on exceedingly thin gla.s.s. But it is not always properly defection from faith. Apostasy kills faith as surely as a knife plunged into the heart kills life.

A schismatic does not directly err in matters of faith, but rejects the discipline of the Church and refuses to submit to her authority. He believes all that is taught, but puts himself without the pale of the Church by his insubordination. Schism is a grievous sin, but does not necessarily destroy faith.

The source of all this unbelief is, of course, in the proud mind and sensual heart of man. It takes form exteriorly in an interminable series of "isms" that have the merit of appealing to the weaknesses of man. They all mean the same thing in the end, and are only forms of paganism. Rationalism and Materialism are the most frequently used terms. One stands on reason alone, the other, on matter, and both have declared war to the knife on the Supernatural. They tell us that these are new brooms destined to sweep clean the universe, new lamps intended to dissipate the clouds of ignorance and superst.i.tion and to purify with their light the atmosphere of the world. But, truth to tell, these brooms have been stirring up dust from the gutters of pa.s.sion and sin, and these lamps have been offending men's nostrils by their smoky stench ever since man knew himself. And they shall continue to do service in the same cause as long as human nature remains what it is.

But Christ did not bring His faith on earth to be destroyed by the lilliputian efforts of man.

CHAPTER XXV.

HOW FAITH MAY BE LOST.

IT is part of our belief that no man can lose his faith without mortal sin. The conscious rejection of all or any religious truth once embraced and forming a part of Christian belief, or the deliberate questioning of a single article thereof, is a sin, a sin against G.o.d's light and G.o.d's grace. It is a deliberate turning away from G.o.d. The moral culpability of such an act is great in the extreme, while its consequences cannot be weighed or measured by any human norm or rule.

No faith was ever wrecked in a day; it takes time to come to such a pa.s.s; it is by easy stages of infidelity, by a slow process of half-denials, a constant fostering of habits of ignorance, that one undermines, little by little, one's spiritual const.i.tution. Taking advantage of this state of debility, the microbe of unbelief creeps in, eats its way to the soul and finally sucks out the very vitals of faith. Nor is this growth of evil an unconscious one; and there lies the malice and guilt. Ignorant pride, neglect of prayer and religious wors.h.i.+p, disorders, etc., these are evils the culprit knows of and wills. He cannot help feeling the ravages being wrought in his soul; he cannot help knowing that these are deadly perils to his treasure of faith. He complacently allows them to run their course; and he wakes up one fine morning to find his faith gone, lost, dead--and a chasm yawning between him and his G.o.d that only a miracle can bridge over.

We mentioned ignorance: this it is that attacks the underpinning of faith, its rational basis, by which it is made intelligent and reasonable, without which there can be no faith.

Ignorance is, of course, a relative term; there are different degrees and different kinds. An ignorant man is not an unlettered or uncultured one, but one who does not know what his religion means, what he believes or is supposed to believe, and has no reason to give for his belief. He may know a great many other things, may be chock full of worldly learning, but if he ignores these matters that pertain to the soul, we shall label him an ignoramus for the elementary truths of human knowledge are, always have been, and always shall be, the solution of the problems of the why, the whence and the whither of life here below. Great learning frequently goes hand in hand with dense ignorance. The Sunday-school child knows better than the atheist philosopher the answer to these important questions. There is more wisdom in the first page of the Catechism than in all the learned books of sceptics and infidels.

Knowledge, of course, a thorough knowledge of all theological science will not make faith, any more than wheels will make a cart. But a certain knowledge is essential, and its absence is fatal to faith.

There are the simple ignorant who have forgotten their Catechism and leave the church before the instruction, for fear they might learn something; who never read anything pertaining to religion, who would be ashamed to be detected with a religious book or paper in their hands.

Then, there are the learned ignorant, such as our public schools turn out in great numbers each year; who, either are above mere religious knowledge-seeking and disdain all that smacks of church and faith; or, knowing little or nothing at all, imagine they possess a world of theological lore and know all that is knowable. These latter are the more to be pitied, their ignorance doubling back upon itself, as it were. When a man does not realize his own ignorance, his case is well nigh hopeless.

If learning cannot give faith, neither can it alone preserve it.

Learned men, pillars of the Church have fallen away. Pride, you will say. Yes, of course, pride is the cause of all evil. But we have all our share of it. If it works less havoc in some than in others, that is because pride is or is not kept within bounds. It is necessarily fatal to faith only when it is not controlled by prayer and the helps of practical religion. G.o.d alone can preserve our faith. He will do it only at our solicitation.