The morning star and Catholic messenger. [volume] (New Orleans [La.]) 1868-1881, 1870-06-05
The Moral Law-Continued.

from the points which the precedin
article aimed at settling, and, it is modestl
submitted, has settled, it results that VI
see the real and contingent world in tn,
ideal world, which is it's model. and in tn,
creative Idea, which is it's life and actual
n.y. The exemrlar expresses the order o
the thing exemplared in it's perfection j; bu,
| OWING TO our imperfect apprehension of it
ooth on account of the essential dimness
OF our ineffective vision, and the habit.
iorced on us by the intricate union of body
ana soul we have of sensibilizing all our mem
tai conceptions, we cannot form a comnlete
idea of this harmony, or even attain to this
imperfect knowledge without the interven-
s'on OF the reflective process, in other
words, without the Intervention of Ian
guage. The progressive knowledge which
we go on acquiring, by reflexion, of the
cosmic order, is simply the explication, the
successive unfolding or development of the
original Idea confronting us confusedly in
our uninterrupted intuition of the creative
act. Refiexion with language to help it in
ies processes can deduce from the data fur
nlsned by intuition sufficient notion of
universal order: which results both from
the nature of things and from their recipro.
cal oeariDgs on each other. Order presup-
poses an unbroken series of means intri-
cately but 'harmoniously interviewer. tax
ing It's start from given beginning and
directed towards given end. The Idea
shows us God as the first bepinn;no and
last end OF the world, and in this successive
progress, or transition of things created
from divine origin to a divine fulfllment.
from God the Creator to God the Remuner. |
ator, consist the harmony, perfection and
unity of the cosmic type. Our knowledge
OF this order, viewed in it's relation to the
intellect, possesses value merely scientific
or speculative it is demonstrative. not
it teaches, but does not COM
nand it enlightens, but does not move;
t Is but mere cognition, which not being
rec itself, cannot influence our freedom of
'ction. But as the mind is never unaccom-
panied by free will in the simultaneous ex-
'rcise OF the human faculties, and every
mental object is at the same time an object {
u volition, no sooner does the cosmic idea
inter into relation with free will than r. {
Invests itself of it's quality of merely 6
pecuiatlve notion, and assumes a new c
haracter, in which it confronts us in the @
ttitude of Sovereign: offers rewards o
nd threatens with punishments, and as o
erts it's title to our obedience by affirming 8
self as our Law. These conclusions we
specially commend to our legal friends. is
Jaw, which is real science, must. like all 81
1ner sciences, repose on an eternal apodic- c.
c principle as its basis. This principle ia n
'e Idea, whose authority is universal, and n
smands universal obedience. Our intellect tt
eng fatal in its operations, that is, having 81
choice, when the truth afirms itself to 81
but must accept it at once under pain of IA
ath, has NO influence whatever on the ft
ca: cannot impede, modify, or in anv pa
amer interrupt its action on createI ca
lngs, any more than it can cooperate in TO
ndering this action more efficacious. For iz'
Is reason the Idea cannot be imperative. tn
far as the intellect is concerned since ly
lere there is no free subject to obey. ev
ere can be no imperative authority to of
nmand. But the free will of man, al tai
'ugh 1T cannot affect the idea in itself. or as
'vent its influence on the universal spl
'nomy of the world, can nevertheless aft
vart it in its particular designs it can sin
itself, and, by means of the organs dis
ich it CONTROLS, even beyond itself. mar rus
the time being the order established bv mu
inc Providence, instead of concurrinp qui
b it, as it ought to, from its being 80 ODE
lie part of the universe, and, consider din
only the terrestrial globe, emphatically ma
noblest. IT. the will thus rebels. in VIII
ition to disputiDg the claims of God. fish
ontests the existence of the object of the
Election, which is it's life; it coptradicts mis-
mind, at once its sister and its guide. self
instead of upholding the divine au- like
ity, does its feeble best to disturb in war
Il and it's own sphere the order of the sup
'erse by introducing discord and war sup,
re peace and harmony ought to reign T
lie mutual relations of the reasoning may
ers and the elective faculty. This ia phrf
theology terms sin but we are now ated
erned only with Ethics in it's philoso- ,Ohic
al aspect The Idea, therefore, affirms iden
to our will with the majesty and in ticul
attitude of Queen vested with SOW simI
n legislative authority it says to our gene
4 obey me, disturb not the order I the I
established, contribute thy own share legit
rds maintaining the order. md willie their