The San Francisco call. [volume] (San Francisco [Calif.]) 1895-1913, 1896-01-05

g.
To the Editor Of the san Francisco CGtt--DEAR
SIR: Having cleared away the theological
preliminaries, l come now 10 the reasons urged
by Mr.. Bovard to justify suspicion OF the
Catholic church in America. Let me say that
these reasons are not new. They have been
put forward time out OF mind by intolerant
clergymen and crafty politicians as sufficient
excuse Tor the most FlolehI persecu-
ton of Catholics. They were promul-
gated by the ministers OF Elizabeth
when they were hanging, drawing and
QuaTtering men who preferred death
10 spostacy. They were published by the
authors OF The penal laws when Catholics were
despOiled OF all civil and political rights; when
their children were denied education; when
their young men were denied proteS-
sion; when the faithlesS wife was tempted
10 cloak her sin under the mantle OF Protestant
laws and the undutifui could claim his
fathers estate under the sanction of Protestant
legislation; when Catholic property was con-
fiscated; when Catholic worship was inter-
Diced; when the same price was put on the
head OF friar as on the head Of a wolf; when
the Bishops OF the church were tracked by
blOodhounds through the marshes, through
the mountains, into the caves and the dens of
the eerth-tEey OF whom the world was not
worthy.
They were republished by that benevolent
gentleman, John Wesley, when the saner tenn
per OF statesmen would lift the yoke and when
his blOOdshot vision discerned danger "from
the amazing growth OF POpery," as evidenced
in the erection OF Popish chapels, the opening
OF POplsh schools and the public advertisement
OF Popish books, when he gave testimony TO the
strength OF his convictions by instigating the
Gordon riots, familiar to the readers OF Bar
naby Ridge" which Quilted these PopiSh chap
els, which looted these Popish schools, which
burned these Popish books, and by leaving on
record his broad and charitable sentiments for
all future generations: mo Government, not
Roman Catholic, ought TO tolerate men OF the
Roman Catholic persuasion"
In this country the same reasons were urged
when the hnOwnOthing excitement brought
the strong men OF Boston in the middle of the
night 10 burn down the Ursuline convent and
filed the streets of Philadelphia and Louis
shooting n
Catholics to the accompaniment of blazing
churches and cheers for the Bible and re-
hglOus freedom. The same arguments are
brought forth now by the modern knownoth-
lngs, the A. p. A, TO arouse a similar frenzy
and to inspire another crusade against citizens
OF this republic who have witnessed TO their
loyalty II the blood OF their brayest and their
best.
No, Mr.. Editor, these arguments of Mr.. b.
ward are not new. They have long and in
glorious history. II is painful st this stage of
the worlds progress TO be mpeled 10 devote
serious attention to their refutation. But evil
IDENTIFY they have not yet lost their noxious vi
talty. Like the germs OF the cholera they
sleep for a time in the water, or in the soil,
but some accidental disturbance, some evil
temper in the air, gives them new life and
sends them forth to go the round OF the world
and plague mankind.
The first argument as set forth by Mr.. b.
ward touches the allegiance OF Catholics
Professionalism teaches that governments are
free in the exercise of their functions. Rulers
may be Just as close to the throne and know as
much OF the VIII OF God as the Pope. Protestants
would Just as soon see the President praying for
the safety OF the Nation TO know that a PRAYER
had been made in the Vaticad for the same pur-
pose. The sources of Righteousness and truth are
Just accessible TO conscientious clean hear ed
bailih they to ordained priest or mister
he idea OF any power being between the ruler and
his Goo is absurd.
The Catholic doctrine, so far as it can be under
stood, teaches that in matters OF morals and re
ligion the church is above the state. AS there can
be no government withou morals no morals with
out religion, 1t puzzles plain-thinking people to
know the boundaries Of papal supremacy The
Protestant Z n on
free but supreme. Every soul is subject to the
higher power" Governments founded on iustice
and carried on in righteousness are as direct from
God as the church. If Catholics will saw as much
the contention ceases and all suspicion dies ont
It is the claim, or the quasi claim, of the Roman
church that there is highly attenuated but real
supremacy over the nations Of the earth, with
headquarters at Rome, that gives rise to suspicion
against that church.
In the course of this controversy, Mr.. Editor.
have at various times asserted the complete
independence of the civil government; but
either Mr.. Bovard has not read my letters or he
has not understood them If he did read them
have said the very thing which he declares
will end the contents ton and disarm suspicion,
yet the contention has not ceased and sus-
picion still prowls about with erected ears
see-none SO deaf as they who viii not hear
/ am compelled, therefore, in answer to Mr.
Bovard, TO set before your readers what the
Catholic church teaches about civil society
ana ABOUT our duties to temporal rulers.
l. CIVIL ALLEGIANCE.
1. Civil society is founded by God It springs
from human nature, of which God is the
author. In its own sphere it has received
supreme authority, and to that authority men
should bow according to the saying of the
apostle: ''Let every soul be subject to the
higher powers, for there is no power but from
God, and those that are ordained of God.
q Therefore he that resisteth the power resisteth
the ordinance OF God, and they that resist pur-
chase to themselves damnation"
2. God does not determine the manner in
which civil society may organize this power
He has given no special form OF civil govern
ment. 1t belongs TO the people, to, determine
the nature OF the government which viii best
secure 10 them their rights and happiness.
This is the teaching of the Declaration OF In
dependence:
We hold these truths to be self-evident, that all
men are created equal: that they endowed by
their Creator with certain inalienable rights: that
among them are life. liberty and the pursuit of
happiness. That 10 secure these rights govern
ments are Instituted among men, deriving their
1usJ powers from the consent OF the governed that
whenever any form Of government becomes de-
structive OF these ends IL is the right of the people
TO alter or abolish it, and 10 institute new gov
eminent lay ing us lohhoatlon on such principles,
and organizing its powers in such form as to them
shall seem most likely to effect their safety and
happiness.
Long before America was discovered or
Protes Iantism invented these same political
principles were laid down in almost identical
words by the greatest OF the schoolmen
Thomas Aquinas:
"You viii ask me in the second place whether
the prince receives this civil legislative power i'm
medately from God. reply, IL IS universally adj
mitted that princes receive this power from God
but at the same time it is maintained with more
truth that they do not receive il directly but
through the medium OF the peoples consent: for
all men naturally equal, and there is no natu-
raj distinction of superiority or inferiority since
nature has not given individual power over
another God has conferred this power on the com
munity, which, as il may think 1t proper TO be
ruled by one or by many appointed persons
transfers 1t 10 u many, that by them il NAV
be ruled" (St- Thomas. vol. /, 2, ques. 90 art 3
and 2, Compendium OF Salamanca.) THE king
dom is not made for the king, but the king for the
kingdom, for God has constitute kings TO rule and
govern and TO secure TO everyone the possession OF
his rights. Such is the aim of their institution
but If kings, turning things to their own profit
should act otherwise they are longer kings, but
tyrants." (Of Civil Governments, chap. ID
"They are praised who deliver the people from
tyrannical power, but this cannot easily be zone
without some seditlon among the people where one
part of the people tries to retain the tyran the
other 10 eject him; therefore sediton may be made
without sin. This is not TO excite sediton, but to
cure it," (St. TIL 2, 2, ques. a. art. TO 81
3. Once, however, the civil society is organ
ICED and accepted by the people all are bound
to obey it. This obedience is a matter of con-
science, and no one can refuse it without sin.
In temporal affairs, that is to say, in all these
matters which affect the citizen as citizen,
nothing can come between the State and God.
ii am asked what are the matters which