The San Francisco call., 1896-02-11

Thus was evangelical poverty put in practice
under the direction OF the apostles The
evangelical virtue of chastity also, took form
IN The apostolic college, none of the twelve
nvlng with wives after entering upon the
Morh soil OF the ministry, an example wnlch was
lolloWed SO far that marriage was only toier-
ated 10 limited extent among the clergy IN
the Eastern church, and in the Western
church not at all. The discipline of celibacy
with the clergy is practically as old as Chris
uanlty. The influence OF the monastlc pr1n-
clple Ill the church then has directly shaped
indirectly that of the people. Vast numbers
OF Chrlsuans IN oil ages have pFactleed the
evangelical counsels by themselves and in
communities, SO much so, in fact, that it, can
never be said that the sublimest teachings OF
our Lord have failed to become practical
among Christians.
have thus far considered the inhuerce of
the monastic principle upon the religious lie
OF Christians in all ages. Now there have also
Deen .nfuences exerted by l. on the soclal lie
OF men which are we'll worth considering. In
every age and country the church has found
the world the great obstacle to her efforts to
Promote Christian perfection. ST. Augustine
speaksof two cities, one the city OF the world,
the other the city of God These TWO cities are
founded upon different principles and ruled
Dy different maxims; they may be said to be
perpestually at war with each other with no
possible compromise between them. Christ
sald, Il am not of the world, and therefore the
world hateth me-" He also declared, "My
kingdom is not of this world" There have
always been many worldly minded Christians
who have doubtd the necessity OF this an
tagonlsm between the two cities and have
wished for reconciliation of the kingdom of
Cnrlst with that OF the world. The monastic
system mas always been the strongest barrier
to this idea because founded wholly on
SUPERNATURAL basis with principles and rules of
aetlon directly opposed to the maxims of the
world.
With worldlings the acquisition of wealth
mas always been matter OF the greatest I'M
portance. To be able TO live only by labor is
CONSIDERED by them terrible hard hip, yet the
conditions OF human existence are necessarily
suen that Tor the vast majority OF men there is
no escape Tor 1T. Only a few OF the most saga
c1ous and talented men under favorable cir
cumstances can possibly reach the goat OF
wealth, and that, generally speaking, at the
expense OF the multitude, whose condition
must be lowered for their special benefit.
Contempt for riches, voluntary choice OF
NE OF labor and poverty, honor and love be-
slowed upon the poor, is, ii not an offense,
certainly the greatest folly in their eyes. The
voluntary practice of poverty, however, has
enabled the church to oppose successfully the
rendered poverty honorable and created re-
spect for the poor aud has checked eagerness
for wealth by humbling the pride OF the rich
and making them feel that their possessions
add nothing to their dignity.
The practice of evangelical poverty in the
church has, might say. set up the kingdom of
divine standard of Judgment. History shows
that when the monastic institutes were most
flourishing and the monastic virtues were i'll
their greatest vigor wealth did not rule society
as it formerly had done and it has since
done everywhere where monastic institutes
have declined. The problem, What to do with
the poor, is perhaps the most serious question
OF to-day. Preachers, philosophers philan-
thropists and even politicians are raking their
brains to solve this question: which threatens
the peace OF society in our large centers of pop
ulat1on. But | am convinced that merely
natural remedies cannot succeed. Christian
ity alone strikes at the root of the evil, which
is ayarice. Professionalism, however, having
discarded the monastc principle of voluntary
poverty, has lost its hold on the poor and its
power TO restrain the rich, and therefore it is
powerless to remedy the evil.
THE PRACTICE OF CHASTITY.
No less striking is the uncompromising
principle which is fou id in the practice OF
chastity by the monastic IL Institutes. This is
fully as much opposed 10 the spirit of worldli-
ness as the practice OF poverty, yet It has won
from the world the highest admii alton. How
could it be otherwise? Only corrupt hearts
fail to see the attractiveness of self-denial,
the heroism OF sacrifice, the beauty of sanctity
and purity. Vast armies OF mlSSionarl.S all
vowed TO the practice of this sublime virtue
brought the nations OF Europe into the church.
Ali Christians, who have before them the
highest ideal OF this virtue, must also have
higher regard for the moral law. Polygamy,
concubinage and all forms of licentiousness
which prevailed under paganism were, after
the church was established. no longer sane
toned. The indissolubility OF marriage be-
came the law of all nations. The exaltation of
chastity by the church proves her to be spouse
of Christ. In vain is it TO look elsewhere for
the full realization in the lives of men Of the
sublime doctrine of the New Testament con-
cerning purity.
When Professionalism abolished the rule of
confluence for her clergy, she also degraded
marriage from sacrament to mere civil con-
tract and introduced divorce. Those who aim
only at the lowest are sure never to alta in to
the highest, and are likely to miss even the
lowest. Now here is the difference as shown
by actual results: The monastic principle eff
fected real reform by bringing the most cor
rupt pagan nations up to the New Testament
standard of purity. Professionalism has been
powerless, even when it has tried to do so. to
prevent the peoples processing its doctrines
from lapsing back. in a measure, to the old
heathen standard of morality.
Obedience which requires an abnegaton of
SELF III imitation OF Christ. who hum bled him
SELF took tine form of a servant and became
"obedient unto death-eyeD the death of the
cross"-who only .wiiled what his Heavenly
Father willed, and said, 'sFather, not my WILL
but thine be DONE" is the greatest of the vir-
tues of religious life. LEARN of me. for | am
meek and humble of heart" says our Lord.
Humility is the root of every Christian vlr-
tue, and 1T requires thateyery Christian should
obey the law OF the God even unto death, but
the monastic principle requires an additional
practice of obedience in all things not of sin
that souls may thereby acquire and maintain
the habit of perfect acquiescence in the divine
will, even beyond what the law strictly re-
vice. 1t was what led to the first act of diso-
bedience, which led to the fall of man, ard it
has always been the great obstacle of faitn.
The practice OF obedience, even in matters
in which Christians are ordinarily free, has
taught the world, as it could be taught in no
other way, faith and obedience to the law of
Christ. Faith and obedience are the virtues
which have sustained the Christian religion
in the world. There could be no universal
church without them. Authority is the one
thing which distinguishes our Lord from all
other religious teachers, and his church is the
one institution in the world which speaks as
he spoke, and obedience is what sustains this
authority. The practice of this virtue in the
church and in its highest form in religious
communities ineulcates obedience to all law
ful authority. The obedience of children to
parents and of citizens to the state is strength
ened by it.
While intoxicating the duty of obedience to
authority the spheres of church and state are,
however, distinctly marked and separa ted by
the church. The state in irs own sphere is
lust as independent as the church. Just as the
cnurch has supreme authority in spiritual
matters so has the state supreme authority in
temporal matters Religious obedience, there
lore, strengthens civil allegiance. The suppo-
sltlon that there can be any opposition or con-
tradlclon between the authority of the
church and civil authority, provided each
keeps TO It's own sphere, can never en-
ter the mind OF an enlightened Catholic
Inc measure of our love for the church Is the
measure OF our love OF country. Father Hecker
the founder OF the Paulist community, used to
say: II never understood what the love of my
country meant until became Catholic" Is
IL not clear that the practice of obedience in
one oroer must promote it in another? Those