The morning star and Catholic messenger. [volume] (New Orleans [La.]) 1868-1881, 1871-12-17
Tho Puritan and the Jesuit.

Tho Puritan and the Jesuit.
The Presbyterian. comes back Mt Us with
reiteration Of ito singular assertion that
"whatever is moi. right is wrong" that Is
to say there ia mo- human action which is
indifferent In q moral point of view and
which We may do or leave undone, simply
a. question Of policy OF profit.
Reiteration hardly amounts to argument
and especially when your opponent has
advanced certain little difficulties which
ought to be, in all politeness, noticed be-
fore you dogmatically and imperatively re-
assert your position. We thought that
there were great variety Of actions, both
of business and pleasure wherein a man
could find no moral element, whatever, by
which to guide his choice of alternatives,
and that the only moral obligation on him
in the premises would be to do for the
best according to the dictates of bis own
judgment 40 70 the feasibility and advan-
tages of the project. We cited variety of
familiar instances in which there seemed
NO qsestion Of duty but merely one
of calculation as to the choice Of line of
action. Our neigbbor calmly ignores all
this and repeats itself on the proposition
that "whatever 10 not right is wrong"
that there 10 NO action which may be either
done or left undone without offence to
morals.
It il trne that the Pyesbyterian goes on
to urge in favor Of its position that:
life in all its parts becomes o moral
discipline, test of character, part of spirit
ual progress and means Of grace. Z
But we have already admitted that there
is moral element in every action and that
every action can be contaminated by bad
motives. Thus, though a man mag not be
able to Hnd any moral criterion in deciding
which of two pieces of work he would
better do, he undoubtedly has moral obli-
CATION to be industrious in doing either of
them with industry. Though he may de-
eide we'll enough to labor for the support
of his family that volition may be the
fruit of pride and vain glory.
The Presbyterian has grown rusty on it's
]" distinctions." Whatever you do, says
Holy Writ, do it for the greater glory of
God. But we must distinguish here be-
tween the choice of what you will do and
your manner of doing it. "Whatever you
do" leaves you at liberty. Here is where
there is indifference as to morals and liber-
ty as to choice but when you made up
your mind, you must then do it in such
manner as to glorify God and please Him.
In this way everything can help to "spirit-
ual progress and be q means of grace.'
Thus the Jesuits have for-tleir motto in all
things, even in their amusements "Ad ma
jorens Del gloriam." To the greater glory
of God.
And yet it is precisely upon the Jesuits
that our neighbor pitches as the horrid
originators of the doctrine that there may
be some actions which are Indifferent, that
is, in which you may act in.one of several
ways without doing wrong. 1t says:
mine public morals and corrupt the community
by pefsuading men that in "myriads of things"
moral obligation ceases, and responsibility for
conduct also ceases. Hence the moral tension
Of duty is relaxed, moral aspiration is quench-
ed, and, under the influence of appetite and
passion, the great object of the casuist be-
comes an endeavor to reduce coveted pursuits
or to make questionable the claims of moral
obligation. The Jesuit morality meets this
craving for justification of wrong doing more
than half way.
Thus, if q drayman asks Jesuit whether
he shall buy horse or a mule, the Rev.
Father will, doubtless, tell him that neither
animal is immoral, and that he may buy
either or neither according to the nature of
his business, of which he (the drayman)
must be the judge. This the Presbyterian
considers heinous concession to the
capacities and passions" of the laity. In
vain the good Father will add, to the dray-
man, but, whatever you conclude to do
do it purely for the honor of God. Don't
buy anything in order to show off or to
appear greater than your neighbor, or from
overweening anxiety to grow rich" That
will not save the good priest from Calvin
istic wrath at his having admitted that q
horse and mule were equally moral.
Under the Jesuit doctrine, says our
neighbor, "the moral tension of duty is
relaxed."- What does it think of Puritan