Explanation of Catholic Morals Part 8

If, therefore, some have not succeeded in keeping the demon of pride under restraint, it is because they refused to consider their faith a pure gift of G.o.d that cannot be safely guarded without G.o.d's grace; or they forgot that G.o.d's grace is a.s.sured to no man who does not pray.

The man who thinks he is all-sufficient unto himself in matters of religion, as in all other matters, is in danger of being brought to a sense of his own nothingness in a manner not calculated to be agreeable. No man who practised humble prayer ever lost hi& faith, or ever can; for to him grace is a.s.sured.

And since faith is nothing if not practical, since it is a habit, it follows that irreligion, neglect to practise what we believe will destroy that habit. People who neglect their duty often complain that they have no taste for religion, cannot get interested, find no consolation therein. This justifies further neglect. They make a pretence to seek the cause. The cause is lack of faith; the fires of G.o.d's grace are burning low in their souls. They will soon go out unless they are furnished with fuel in the shape of good, solid, practical religion. That is their only salvation. Ignorance, supplemented by lack of prayer and practice, goes a long way in the destruction of faith in any soul, for two essentials are deficient.

Disorder, too, is responsible for the loss of much faith. Luther and Henry might have retained their faith in spite of their pride, but they were lewd, and avaricious; and there is small indulgence for such within the Church. Not but that we are all human, and sinners are the objects of the Church's greatest solicitude; but within her pale no man, be he king or genius, can sit down and feast his pa.s.sions and expect her to wink at it and call it by another name than its own. The law of G.o.d and of the Church is a thorn in the flesh of the vicious man. The authority of the Church is a sword of Damocles held perpetually over his head--until it is removed. Many a one denies G.o.d in a moment of sin in order to take the sting of remorse out of it. One gets tired of the importunities of religion that tell us not to sin, to confess if we do sin.

When you meet a pervert who, with a glib tongue, protests that his conscience drove him from the Church, that his enslaved intelligence needed deliverance, search him and you will find a skeleton in his closet; and if you do not find it, it is there just the same. A renegade priest some years ago, held forth before a gaping audience, at great length, on the reasons of his leaving the Church. A farmer sitting on the last bench listened patiently to his profound argumentation. When the lecturer was in the middle of his twelfthly, the other arose and shouted to him across the hall: "Cut it short, and say you wanted a wife." The heart has reasons which the reason does not understand.

Not always, but frequently, ignorance, neglect and vice come to this.

The young, the weak and the proud have to guard themselves against these dangers, hey work slowly, imperceptibly, but surely. Two things increase the peril and tend to precipitate matters; reading and companions.h.i.+p. The ignorant are often anxious to know the other side, when they do not know their own. The consequence is that they will not understand fully the question; and if they do, will not be able to resolve the difficulty. They are handicapped by their ignorance and can only make a mess out of it. The result is that they are caught by sophistries like a fly in a web.

The company of those who believe differently, or not at all, is also pernicious to unenlightened and weak faith. The example in itself is potent for evil. The Catholic is usually not a persona grata as a Catholic but for some quality he possesses. Consequently, he must hide his religion under the bushel for fear of offending. Then a sneer, a gibe, a taunt are unpleasant things, and will be avoided even at the price of what at other times would look like being ashamed of one's faith. If ignorant, he will be silent; if he has not prayed, he will be weak; if vicious, he will be predisposed to fall.

If we would guard the precious deposit of faith secure against any possible emergency, we must enlighten it, we must strengthen it, we must live up to it.

CHAPTER XXVI.

HOPE.

THE First Commandment bids us hope as well as believe in G.o.d. Our trust and confidence in His mercy to give us eternal life and the means to obtain it,--this is our hope, founded on our belief that G.o.d is what He reveals Himself to us, able and willing to do by us as we would have Him do. Hope is the flower of our faith; faith is the substance of the things we hope for.

To desire and to hope are not one and the same thing. We may long for what is impossible of obtaining, while hope always supposes this possibility, better, a probability, nay, even a moral cert.i.tude. This expectation remains hope until it comes to the fruition of the things hoped for.

The desire of general happiness is anch.o.r.ed in the human heart, deep down in the very essence of our being. We all desire to be happy, We may be free in many things; in this we are not free. We must have happiness, greater than the present, happiness of one kind or another, real or apparent. We may have different notions of this happiness; we desire it according to our notions. Life itself is one, long, painful, unsatisfied desire.

When that desire is centered in G.o.d and the soul's salvation, it incontinently becomes hope, for then we have real beat.i.tude before us, and all may obtain it. It can be true hope only when founded on faith.

Not only is hope easy, natural, necessary, but it is essential to life.

It is the mainspring of all activity. It keeps all things moving, and without it life would not be worth living. If men did not think they could get what they are striving after, they would sit down, fold their arms, let the world move, but they wouldn't.

Especially is Christian hope absolutely necessary for the leading of a Christian life, and no man would take upon himself that burden, if he did not confidently expect a crown of glory beyond, sufficient to repay him for all the things endured here below for conscience's sake. Hope is a star that beckons us on to renewed effort, a vision of the goal that animates and invigorates us; it is also a soothing balm to the wounds we receive in the struggle.

To be without this hope is the lowest level to which man may descend.

St. Paul uses the term "men without hope" as the most stinging reproach he could inflict upon the dissolute pagans.

To have abandoned hope is a terrible misfortune--despair. This must not be confounded with an involuntary perturbation, a mere instinctive dread, a phantasmagoric illusion that involves no part of the will. It is not even an excessive fear that goes by the name of pusillanimity.

It is a cool judgment like that of Cain: "My sin is too great that I should expect forgiveness."

He who despairs, loses sight of G.o.d's mercy and sees only His stern, rigorous justice. After hatred of G.o.d, this is perhaps the greatest injury man can do to his Master, who is Love. There has always been more of mercy than of justice in His dealings with men. We might say of Him that He is all mercy in this world, to be all justice in the next.

Therefore while there is life, there is hope.

The next abomination is to hope, but to place our supreme happiness in that which should not be the object of our hope. Men live for pleasures, riches, and honors, as though these things were worthy of our highest aspirations, as though they could satisfy the unappeasable appet.i.te of man for happiness. Greater folly than this can no man be guilty of. He takes the dross for the pure gold, the phantom for the reality. Few men theoretically belong to this cla.s.s; practically it has the vast majority.

The presumptuous are those who hope to obtain the prize and do nothing to deserve it. He who would hope to fly without wings, to walk without feet, to live without air or food would be less a fool than he who hopes to save his soul without fulfiling the conditions laid down by Him who made us. There is no wages without service, no reward without merit, no crown without a cross.

This fellow's mistake is to bank too much on G.o.d's mercy, leaving His justice out of the bargain altogether. Yet G.o.d is one as well as the other, and both equally. The offense to G.o.d consists in making Him a being without any backbone, so to speak, a soft, incapable judge, whose pity degenerates into weakness. And certainly it is a serious offense.

No, hope should be sensible and reasonable. It must keep the middle between two extremes. The measure of our hope should reasonably be the measure of our efforts, for he who wishes the end wishes the means. Of course G.o.d will make due allowances for our frailties, but that is His business, not ours; and we have no right to say just how far that mercy will go. Even though we lead the lives of saints, we shall stand in need of much mercy. Prudence tells us to do all things as though it all depended upon us alone; then G.o.d will make up for the deficiencies.

CHAPTER XXVII.

LOVE OF G.o.d.

ONCE upon a time, there lived people who pretended that nothing had existence outside the mind, that objects were merely fictions of the brain; thus, when they gave a name to those objects, it was like sticking a label in the air where they seemed to be. The world is not without folks who have similar ideas concerning charity, to whom it is a name without substance. Scarcely a Christian but will pretend that he has the virtue of charity, and of course one must take his word for it, and leave his actions and conduct out of all consideration. With him, to love G.o.d is to say you do, whether you really do or not. This is charity of the "sounding bra.s.s and tinkling cymbal" a.s.sortment.

To be honest about it, charity or love of G.o.d is nothing more or less, practically, than freedom from, and avoidance of, mortal sin. "If any one say, 'I love G.o.d' and hates his brother, (or otherwise sins) he is a liar." Strong language, but straight to the point! The state of grace is the first, fundamental, and essential condition to the existence of charity. Charity and mortal sin are two things irreducibly opposed, uncompromisingly antagonistic, eternally inimical. There is no charity where there is sin; there is no sin where there is charity. That is why charity is called the fulfilment of the law.

On the other hand, it sometimes happens that humble folks of the world, striving against temptation and sin to serve the Master, imagine they can hardly succeed. True, they rarely offend and to no great extent of malice, but they envy the lot of others more advantageously situated, they think, nearer by talent and state to perfection, basking in the suns.h.i.+ne of G.o.d's love. Talent, position, much exterior activity, much supposed goodness, are, in their eyes, t.i.tles to the kingdom, and infallible signs of charity. And then they foolishly deplore their own state as far removed from that perfection, because forsooth their minds are uncultured, their faith simple, and their time taken up with the drudgery of life.

They forget that not this gift or that work or anything else is necessary. One thing alone is necessary, and that is practical love of G.o.d. Nothing counts without it. And the sage over his books, the wonder-worker at his task, the apostle in his wanderings and labors, the very martyr on the rack is no more sure of having charity than the most humble man, woman or child in the lowest walks of life who loves G.o.d too much to offend Him. It is not necessary to have the tongues of men and angels, or faith that will move mountains, or the fort.i.tude of martyrs; charity expressed in our lives and deeds rates higher than these.

A thing is good in the eyes of its maker if it accomplishes that for which it was made. A watch that does not tell time, a knife that does not cut, and a soul that does not love G.o.d are three utterly useless things. And why? Because they are no good for what they were made. The watch exists solely to tell the hour, the blade to cut and the soul to love and serve its Maker. Failing in this, there is no more reason for their being. Their utility ceasing, they themselves cease to exist to a certain extent, for a thing is really no longer what it was, when it fails to execute that for which it came into being.

Charity, in a word, amounts to this, that we love G.o.d, but to the extent of not offending Him. Anything that falls short of such affection is something other than charity, no matter how many tags and labels it may wear. If I beheld a brute strike down an aged parent, I would not for a moment think that affection was behind that blow; and I could not conceive how there could be a spark of filial love in that son's heart until he had atoned for his crime. Now love is not one thing when directed towards G.o.d, and another where man is concerned.

The great hypocrisy of life consists in this that people make an outward showing of loving G.o.d, because they know full well that it is their first duty; yet, for all that, they do not a whit mend their ways, and to sin costs them nothing. They varnish it over with an appearance of honesty and decency, and fair-minded men take them for what they appear to be, and should be, and they pa.s.s for such. These watches are pretty to look upon, beautiful, magnificent, but they are stopped, the interior is out of order, the main-spring is broken, the hands that run across the face lie. These blades are bright and handsome, but they are dull, blunt, full of nicks, good enough for coa.r.s.e and vulgar work, but useless for the fine, delicate work for which they were made.

The master mechanic and artist of our souls who wants trustworthy timepieces and keen blades, will not be deceived by these gaudy trinkets, and will reject them. Others may esteem you for this or that quality, admire this or that qualification you possess, be taken with their superficial gloss and accidental usefulness. The quality required by Him who made you is that your soul be filled with charity, and proven by absence of sin.

CHAPTER XXVIII.

LOVE OF NEIGHBOR.

THE precept, written in our hearts, as well as in the law, to love G.o.d, commands us, at the same time, to love the neighbor. When you go to confession, you are told to be sorry for your sins and to make a firm purpose of amendment. These appear to be two different injunctions; yet in fact and reality, they are one and the same thing, for it is impossible to abhor and detest sin, having at the same moment the intention of committing it. One therefore includes the other; one is not sincere and true without the other; therefore one cannot be without the other. So it is with love of G.o.d and of the neighbor; these two parts of one precept are coupled together because they complete each other, and they amount practically to the same thing.

The neighbor we are to love is not alone those for whom we naturally have affection, such as parents, friends, benefactors, etc., whom it is easy to love. But our neighbor is all mankind, those far and those near, those who have blessed us and those who have wronged us, the enemy as well as the friend; all who have within them, as we have, the image and likeness of G.o.d. No human being can we put outside the pale of neighborly love.

As for the love we bear others, it is of course one in substance, but it may be different in degree and various in quality. It may be more or less tender, intense, emphatic. Some we love more, others, less; yet for all that, we love them. It is impossible for us to have towards any other being the same feelings we entertain for a parent. The love a good Christian bears towards a stranger is not the love he bears towards a good friend. The love therefore that charity demands admits a variety of shades without losing its character of love.

When it comes to loving certain ones of our neighbors, the idea is not of the most welcome. What! Must I love, really love, that low rascal, that cantankerous fellow, that repugnant, repulsive being? Or this other who has wronged me so maliciously? Or that proud, overbearing creature who looks down on me and despises me?

We have said that love has its degrees, its ebb and flow tide, and still remains love. The low water mark is this: that we refuse not to pray for such neighbors, that we speak not ill of them, that we refuse not to salute them, or to do them a good turn, or to return a favor. A breach in one of these common civilities, due to every man from his fellow-man, may const.i.tute a degree of hatred directly opposed to the charity strictly required of us.

It is not however necessary to go on doing these things all during life and at all moments of life. These duties are exterior, and are required as often as a contrary bearing would betoken a lack of charity in the heart. Just as we are not called upon to embrace and hug an uninviting person as a neighbor, neither are we obliged to continue our civilities when we find that they are offensive and calculated to cause trouble.

But naturally there must be charity in the heart.

We should not confound uncharity with a sort of natural repugnance and antipathy, instinctive to some natures, betraying a weakness of character, if you will, but hardly what one could call a clearly defined fault. There are people who can forgive more easily than forget and who succeed only after a long while in overcoming strong feelings.

In consequence of this state of mind, and in order to maintain peace and concord, they prefer the absence to the presence of the objects of their antipathy. Of course, to nourish this feeling is sinful to a degree; but while striving against it, to remove prudently all occasions of opening afresh the wound, if we act honestly, this does not seem to have any uncharitable malice.

Now all this is not charity unless the idea of G.o.d enter therein. There is no charity outside the idea of G.o.d. Philanthropy, humanity is one thing, charity is another. The one is sentiment, the other is love--two very different things. The one supposes natural motives, the other, supernatural. Philanthropy looks at the exterior form and discovers a likeness to self. Charity looks at the soul and therein discovers an image of G.o.d, by which we are not only common children of Adam, but also children of G.o.d and sharers of a common celestial inheritance.

Neither a cup of water nor a fortune given in any other name than that of G.o.d is charity.

There are certain positive works of charity, such as almsgiving and brotherly correction, etc., that may be obligatory upon us to a degree of Serious responsibility. We must use prudence and intelligence in discerning these obligations, but once they clearly stand forth they are as binding on us as obligations of justice. We are our brothers'

keepers, especially of those whom misfortune oppresses and whose lot is cast under a less lucky star.