The Intermountain Catholic. (Salt Lake City [Utah] ;) 1899-1920, 1902-06-21

7 although nothing is further from the
| truth.
Then again, you must remember, my
dear boy, that men are governed more
| by their passions and their interests
than they are by their principles. Cath
olics are not seldom worse than their
principles: Protestants are sometimes
superior to their principles; or, rather,
Catholics often abandon certain Cath
Ollie principles which some Protestant
now and then adhere to. Lord Aberdeen
showed more Catholic principle in OPP
posing, recently. in the British pWlia
ment. the ecclesiastical titles bill than
did Lord Beaumont or Mr. Chisholm
Anstey in denouncing the measure
which called forth that bill
We often find in reading history,
courtly prelates who side with the
court against the church, and seldom
do we find a Catholic statesman or
politician that has not at least dash
of Manicheism, and is not disposed to
uphold the temporal against the spirit
ual power Worldly interests have,
rover most men, during the more active
portion of their lives. q predominating
| influence, and in pursuing them they
| forget their God and their religion and
| in their intercourse with the world live
and act as if there were no God or as
! IL God had no business to NEEDLE with
the temporal order. Nobody can doubt
| that James II of England was sincerely
attached to the Catholic faith, but he
| was far enough from maintaining
| Catholic morals and manners; and that
the very moment that ne was risking
his crown for his faith, he kept his
| mistresses, and was very remote from
! listening as a dutiful son to the prudent
advice of the holy father. We find
| thousands of Catholics in our days who
| would die sooner than renounce their
faith, who yet are real atheists or pan
| theists in their politics. Interest, pas
| sion, false philosophy, triumph over
/ their faith in practice, and leave them
| to act in real hostility to their religion.
| 1t is in this way that so many Catho-
! lies are Professionals six days out of
| seven
But how do you make good your as
! sertion, Uncle Jack, that professionalism
originated in Manicheism?"
Il do not mean to say that it had an
exclusively Manichean origin, for in
some respects it had an atheistic ORR
| gin: that is to GOV IN the assumption
of the. superiority of the temporal to
the spiritual. 1t. practically consid-
cred, it originated in the quarrels be
| tween the two powers. Save at brief
| intervals, the leading temporal powers
| of Europe have been and are Man
| ichean. The essence of Manicheism is
| the assertion of two eternal and indie
/ pendent principles, a dual first and
| dual final cause of all things. The doc
| trine almost always maintained, or at
| least acted upon, by temporal govern
mentS, is what since 1852 has gone by
| the name Of Gallicanism, and Gallican-
| ism involves the essential principle of
| Manicheism. 1t asserts a dual end or
| final cause of man, and therefore by
| implication asserts q dual first cause
or origin. 1t assumes the church and
| the state to be two distinct and indie
! pendent powers, or that the secular
and the spiritual have each an end of
| its own distinct from and independent
of that of the other. If this be true,
| the orders cannot have had the same
| first cause Unity of the first cause
| implies unity of the final cause. If
you assert the unity of the final cause
| you must assert that the temporal and
the spiritual are ordered to one and the
same end. and then it is absurd to
| assert them as two coeXisting and mu-
| tually independent orders. One must
be subordinated to the other, and
either the spiritual must be for the
temporal, or the temporal for the spir
itual, and subject to it. But as CALI
canism denies this subordinatiOn, it
must admit two ends of man, each alb
solute one secular, the other spiritual;
| then it must admit two mutually dis
tinct and Independent first causes of
man: then two eternally distinct, and
independent principles, which is the es-
sence of Manicheism"