Explanation of Catholic Morals Part 9

CHAPTER XXIX.

PRAYER.

NO word so common and familiar among Christians as prayer. Religion itself is nothing more than a vast, mighty, universal, never ceasing prayer. Our churches are monuments of prayer and houses of prayer. Our wors.h.i.+p, our devotions, our ceremonies are expressions of prayer. Our sacred music is a prayer. The incense, rising in white clouds before the altar, is symbolical of prayer. And the one accent that is dinned into our ears from altar and pulpit is prayer.

Prayer is the life of the Christian as work is the life of the man; without one and the other we would starve spiritually and physically.

If we live well, it is because we pray; if we lead sinful lives, it is because we neglect to pray. Where prayer is, there is virtue; where prayer is unknown, there is sin. The atmosphere of piety, sanct.i.ty, and honesty is the atmosphere of prayer.

Strange that the nature and necessity of prayer are so often misunderstood! Yet the definition in our Catechism is clear and precise. There are four kinds of prayer; adoration, thanksgiving, pet.i.tion for pardon, and for our needs, spiritual and bodily.

One need be neither a Catholic nor a Christian to see how becoming it is in us to offer to G.o.d our homage of adoration and thanksgiving; it is necessary only to believe in a G.o.d who made us and who is infinitely perfect. Why, the very heathens made G.o.ds to adore, and erected temples to thank them, so deep was their sense of the devotion they owed the Deity. They put the early Christians to death because the latter refused to adore their G.o.ds. Everywhere you go, under the sun, you will find the creature offering to the Creator a homage of wors.h.i.+p.

He, therefore, who makes so little of G.o.d as to forget to adore and thank Him becomes inferior to the very pagans who, sunk in the darkness of corruption and superst.i.tion as they were, did not, however, forget their first and natural duty to the Maker. Neglect of this obligation in a man betrays an absence, a loss of religious instinct, and an irreligious man is a pure animal, if he is a refined one. His refinement and superiority come from his intelligence, and these qualities, far from attenuating his guilt, only serve to aggravate it.

The brute eats and drinks; when he is full and tired he throws himself down to rest. When refreshed, he gets up, shakes himself and goes off again in quest of food and amus.e.m.e.nt. In what does a man without prayer differ from such a being?

But prayer, strictly speaking, means a demand, a pet.i.tion, an asking.

We ask for our needs and our princ.i.p.al needs are pardon and succor.

This is prayer as it is generally understood. It is necessary to salvation. Without it no man can be saved. Our a.s.surance of heaven should be in exact proportion to our asking. "Ask and you shall receive." Ask nothing, and you obtain nothing; and that which you do not obtain is just what you must have to save your soul.

Here is the explanation of it in a nutsh.e.l.l. The doctrine of the Church is that when G.o.d created man, He raised him from a natural to a supernatural state, and a.s.signed to him a supernatural end.

Supernatural means what is above the natural, beyond our natural powers of obtaining. Our destiny therefore cannot be fulfilled without the help of a superior power. We are utterly incapable by ourselves of realizing the end to which we are called. The condition absolutely required is the grace of G.o.d and through that alone can we expect to come to our appointed end.

Here is a stone. That that stone should have feeling is not natural, but supernatural. G.o.d, to give sensation to that stone, must break through the natural order of things, because to feel is beyond the native powers of a stone. It is not natural for an animal to reason, it is impossible. G.o.d must work a miracle to make it understand. Well, the stone is just as capable of feeling, and the animal of reasoning, as is man capable of saving his soul by himself.

To persevere in the state of grace and the friends.h.i.+p of G.o.d, to recover it when lost by sin, are supernatural works. Only by the grace of G.o.d can this be effected. Will G.o.d do this without being asked? Say rather will G.o.d save us in spite of ourselves, or unknown to ourselves.

He who does not ask gives no token of a desire to obtain.

CHAPTER x.x.x.

PEt.i.tIONS.

FOR all spiritual needs, therefore, prayer is the one thing necessary.

I am in the state of sin. I desire to be forgiven. To obtain pardon is a supernatural act. Alone I can no more do it than fly. I pray then for the grace of a good confession--I prudently think myself in the state of grace. Were I for a moment left to my depraved nature, to the mercy of my pa.s.sions, I should fall into the lowest depths of iniquity. The holiest, saintliest of men are just as capable of the greatest abominations as the blackest sinner that ever lived. If he does not fall, and the other does, it is because he prays and the other does not.

Some people have certain spiritual maladies, that become second nature to them, called dominant pa.s.sions. For one, it is cursing and swearing; for another vanity and conceit. One is afflicted with sloth, another with uncleanness of one kind or another. To discover the failing is the first duty, to pray against it is the next. You attack it with prayer as you attack a disease with remedies. And if we only used prayer with half the care, perseverance and confidence that we use medicines, our spiritual distemper would be short-lived.

A person who pa.s.ses a considerable time without prayer is usually in a bad state of soul. There is probably no one, who, upon reflection, will fail to discover that his best days were those which his prayers sanctified, and his worst, those which had to get along without any.

And when a man starts out badly, the first thing he takes care to do is to neglect his prayers. For praying is an antidote and a reminder; it makes him feel uneasy while in sin, and would make him break with his evil ways if he continued to pray. And since he does not wish to stop, he takes no chances, and gives up his prayers. When he wants to stop, he falls back on his prayers.

This brings us to the bodily favors we should ask for. You are sick.

You desire to get well, but you do not see the sense of praying for it; for you say, "Either I shall get well or I shall not." For an ordinary statement that is as plain and convincing as one has a right to expect; it will stand against all argument. But the conclusion is not of a piece with the premises. In that case why do you call in the physician, why do you take nasty pills and swallow whole quarts of vile concoctions that have the double merit of bringing distress to your palate and your purse? You take these precautions because your most elementary common sense tells you that such precautions as medicaments, etc., enter for something of a condition in the decree of G.o.d which reads that you shall die or not die. Your return to health or your shuffling off of the mortal coil is subject to conditions of prudence, and according as they are fulfiled or not fulfiled the decree of G.o.d will go into effect one way or the other.

And why does not your sane common sense suggest to you that prayer enters as just such a condition in the decrees of G.o.d, that your recovery is just as conditional on the using of prayer as to the taking of pills?

There are people who have no faith in drugs, either because they have never used any or because having once used them, failed to get immediate relief. Appreciation of the efficacy of prayer is frequently based on similar experience.

To enumerate all the cures effected by prayer would be as bootless as to rehea.r.s.e all the miracles of therapeutics and surgery. The doctor says: "Here, take this, it will do you good. I know its virtue." The Church says likewise: "Try prayer, I know its virtue." Your faith in it has all to do with its successful working.

As in bodily sickness, so it is in all the other afflictions that flesh is heir to. Prayer is a panacea; it cures all ills. But it should be taken with two tonics, as it were, before and after. Before: faith and confidence in the power of G.o.d to cure us through prayer. After: resignation to the will of G.o.d, by which we accept what it may please Him to do in our case; for health is not the greatest boon of life, nor are sickness and death the greatest evils. Sin alone is bad; the grace of G.o.d alone is good. All other things G.o.d uses as means in view of this supreme good and against this supreme evil. Faith prepares the system and puts it in order for the reception of the remedy.

Resignation helps it work out its good effects, and brings out all its virtue.

Thus prayer is necessary to us all, whether we be Christians or pagans, whether just or sinners, whether sick or well. It brings us near to G.o.d, and G.o.d near to us, and thus is a foretaste and an image of our union with Him hereafter.

CHAPTER x.x.xI.

RELIGION.

AS far back as the light of history extends, it shows man, of every race and of every clime, occupied in giving expression, in one way or another, to his religious impressions, sentiments, and convictions. He knew G.o.d; he was influenced by this knowledge unto devotion; and sought to exteriorize this devotion for the double purpose of proving its truth and sincerity, and of still further nouris.h.i.+ng, strengthening, safeguarding it by means of an external wors.h.i.+p and sensible things.

Accordingly, he built temples, erected altars, offered sacrifices, burnt incense; he sang and wept, feasted and fasted; he knelt, stood and prostrated himself--all things in harmony with his hopes and fears.

This is wors.h.i.+p or cult. We call it religion, distinct from interior wors.h.i.+p or devotion, but supposing the latter essentially. It is commanded by the first precept of G.o.d.

He who contents himself with a simple acknowledgment of the Divinity in the heart, and confines his piety to the realm of the soul, does not fulfil the first commandment. The obligation to wors.h.i.+p G.o.d was imposed, not upon angels--pure spirits, but upon men--creatures composed of a body as well as a soul. The homage that He had a right to expect was therefore not a purely spiritual one, but one in which the body had a part as well as the soul. A man is not a man without a body.

Neither can G.o.d be satisfied with man's homage unless his physical being cooperate with his spiritual, unless his piety be translated into acts and become religion, in the sense in which we use the word.

There is no limit to the different forms religion may take on as manifestations of intense fervor and strong belief. Sounds, att.i.tudes, practices, etc., are so many vehicles of expression, and may be multiplied indefinitely. They become letters and words and figures of a language which, while being conventional in a way, is also natural and imitative, and speaks more clearly and eloquently and poetically than any other human language. This is what makes the Catholic religion so beautiful as to compel the admiration of believers and unbelievers alike.

Of course, there is nothing to prevent an individual from making religion a mask of hypocrisy. If in using these practices, he does not mean what they imply, he lies as plainly as if he used words without regard for their signification. These practices, too, may become absurd, ridiculous and even abominable. When this occurs, it is easily explained by the fact that the mind and heart of man are never proof against imbecility and depravity. There are as many fools and cranks in the world as there are villains and degenerates.

The Church of G.o.d regulates divine wors.h.i.+p for us with the wisdom and experience of centuries. Her sacrifice is the first great act of wors.h.i.+p. Then there are her ceremonies, rites, and observances; the use of holy water, blessed candles, ashes, incense, vestments; her chants, and fasts and feasts, the symbolism of her sacraments. This is the language in which, as a Church, and in union with her children, she speaks to G.o.d her adoration, praise and thanksgiving. This is her religion, and we practice it by availing ourselves of these things and by respecting them as pertaining to G.o.d.

We are sometimes branded as idolaters, that is, as people who adore another or others than G.o.d. We offer our homage of adoration to G.o.d who is in heaven, and to that same G.o.d whom we believe to be on our altars.

Looking through Protestant spectacles, we certainly are idolaters, for we adore what they consider as simple bread. In this light we plead guilty; but is it simple bread? That is the question. The homage we offer to everything and everybody else is relative, that is, it refers to G.o.d, and therefore is not idolatry.

As to whether or not we are superst.i.tious in our practices, that depends on what is the proper homage to offer G.o.d and in what does excess consist. It is not a little astonis.h.i.+ng to see the no-creed, dogma-hating, private-judgment sycophants sitting in judgment against us and telling us what is and what is not correct in our religious practices. We thought that sort of a thing--dogmatism--was excluded from Protestant ethics; that every one should be allowed to choose his own mode of wors.h.i.+p, that the right and proper way is the way one thinks right and proper. If the private-interpreter claims this freedom for himself, why not allow it to us! We thought they objected to this kind of interference in us some few hundred years ago; is it too much if we object most strenuously to it in them in these days! It is strange how easily some people forget first principles, and what a rare article on the market is consistency.

The persons, places and things that pertain to the exterior wors.h.i.+p of G.o.d we are bound to respect, not for themselves, but by reason of the usage for which they are chosen and set aside, thereby becoming consecrated, religious. We should respect them in a spiritual way as we respect in a human way all that belongs to those whom we hold dear.

Irreverence or disrespect is a profanation, a sacrilege.

CHAPTER x.x.xII.

DEVOTIONS.

THERE is in the Church an abundance and a rich variety of what we call devotions--practices that express our respect, affection and veneration for the chosen friends of G.o.d. These devotions we should be careful not to confound with a thing very differently known as devotion--to G.o.d Himself. This latter is the soul, the very essence of religion; the former are sometimes irreverently spoken of as "frills."

Objectively speaking, these devotions find their justification in the dogma of the Communion of Saints, according to which we believe that the blessed in heaven are able and disposed to help the unfortunate here below. Subjectively they are based on human nature itself. In our self-conscious weakness and unworthiness, we choose instinctively to approach the throne of G.o.d through His tried and faithful friends rather than to hazard ourselves alone and helpless in His presence.

Devotion, as all know, is only another name for charity towards G.o.d, piety, holiness, that is, a condition of soul resulting from, and at the same time, conducive to, fidelity to G.o.d's law and the dictates of one's conscience. It consists in a proper understanding of our relations to G.o.d--creatures of the Creator, paupers, sinners and children in the presence of a Benefactor, Judge and Father; and in sympathies and sentiments aroused in us by, and corresponding with, these convictions. In other words, one is devoted to a friend when one knows him well, is true as steel to him, and basks in the suns.h.i.+ne of a love that requites that fidelity. Towards G.o.d, this is devotion.

Devotions differ in pertaining, not directly, but indirectly through the creature to G.o.d. No one but sees at once that devotion, in a certain degree is binding upon all men; a positive want of it is nothing short of impiety. But devotions have not the dignity of entering into the essence of G.o.d-wors.h.i.+p. They are not const.i.tuent parts of that flower that grows in G.o.d's garden of the soul--charity; they are rather the scent and fragrance that linger around its petals and betoken its genuine quality. They are of counsel, so to speak, as opposed to the precept of charity and devotion. They are outside all commandment, and are taken up with a view of doing something more than escaping perdition "quasi per ignem."

For human nature is rarely satisfied with what is rigorously sufficient. It does not relish living perpetually on the ragged edge of a scant, uncertain meagerness. People want enough and plenty, abundance and variety. If there are many avenues that lead to G.o.d's throne, they want to use them. If there are many outlets for their intense fervor and abundant generosity, they will have them. Devotions answer these purposes.

Impossible to enumerate all the different practices that are in vogue in the Church and go under the name of devotions. Legion is the number of saints that have their following of devotees. Some are universal, are praised and invoked the world over; others have a local niche and are all unknown beyond the confines of a province or nation. Some are invoked in all needs and distresses; St. Blase, on the other hand is credited with a special power for curing throats, St. Anthony, for finding lost things, etc. Honor is paid them on account of their proximity to G.o.d. To invoke them is as much an honor to them as an advantage to us.