his soul to the beauty of nature, and, filled with admiration, he
seems hardly able to contain his praise of Him by whom all things
were made. "_O Lord our Lord, how admirable_," he exclaims,
"_is thy name in the whole earth_." [Footnote 58] "_How
great are thy works, O Lord! thou hast made all things in wisdom;
the earth is filled with thy riches._" [Footnote 59]
[Footnote 58: Psalm viii., 2.]
[Footnote 59: Psalm ciii., 24.]
[Transcriber's note: The USCCB reference is Psalm civ., 24.]
{162}
Our blessed Saviour himself chose to convey the great truths of
his gospel by illustrations drawn from the visible creation. He
calls our attention at one time to "the birds of the air," at
another, it is to the golden "harvests," and then it is to "the
lilies of the fields." He seems to have looked with an attentive
and friendly eye upon the attractions of nature.
"_Consider_," He says, "_the lilies of the fields, how
they grow: they labor not, neither do they spin. And yet I say to
you that not even Solomon in all his glory, was arrayed like one
of these._" [Footnote 60]
[Footnote 60: St. Matt, vi., 28-29.]
Commenting on this passage of Holy Scripture, St. John Chrysostom
asks: "Wherefore did God make the lilies so beautiful? That He
might display," he answers, "the wisdom and excellency of his
power, that from every thing we might learn his glory." For not
"_the heavens only declare the glory of God._" [Footnote 61]
but the earth too; and this David declared when he said:
"_Praise the Lord, ye fruitful trees, and all the cedars_."
[Footnote 62]
[Footnote 61: Psalm xix., 1.]
[Transcriber's note: The USCCB reference is Psalm xix., 2.]
[Footnote 62: Psalm cxlviii., 4.]
[Transcriber's note: The phrase "Praise the Lord" is from
verse 7 and "fruit trees and all cedars" is from verse 9.]
{163}
It could be no part of the visible creation that the Gospel had
in view, when it declared that the friendship of the world is
enmity with God; for we hear the same voice speak to us from
nature, which speaks to us in divine revelation.
What was it then? Was it the world of art, science, and
literature? Have not beauty, knowledge, and genius one and the
same fountain source with religion? Whence spring the noble
achievements of art, science, and literature, if not from gifts,
which like "_every best gift, and every perfect gift, is from
above, coming down from the Father of lights_." [Footnote 63]
[Footnote 63: St. James i., 17.]
Is not the true aim of art in all its creations to aid religion
in bringing men to the contemplation of the first Fair, the first
True, and the first Good? Can science find a greater sphere than
to show how all things are, and move, and exist in their primal
cause, God? Can literature be devoted to more worthy ends than to
make those virtues attractive which religion commands? True
religion recognizes in art, in science, and in literature, her
natural allies, while they in turn find in her bosom loftier and
wider spheres to stimulate human exertion. These, then, are not
of that world which Holy Writ condemns as at enmity with God.
{164}
Are we to find the world, which we as Christians are to renounce,
in the ties of the family, in relationships and friends, in
neighborhood and the common pursuits of life? All these
conditions of life our Saviour sanctified either in his own
person, or by his express approbation, or by his presence. The
basis of all these relations of human life is that of marriage,
and this natural tie, He not only sanctioned, but raised it up to
a holy sacrament of his religion. It is a false idea of the
Christian religion, and one which is most injurious, to imagine
that it requires of us to stifle all natural affections, and to
escape from society, in order to lead a Christian life. It
teaches that the way of salvation, and the high roads to
sanctity, are chiefly through the fulfilment of the common duties
of every day life. "_For God created all things,_" says Holy
Writ, "_that they might be: and he made the nations of the
earth for health: and there is no poison of destruction in them,
nor kingdom of hell upon earth._" [Footnote 64]
[Footnote 64: Wisdom i., 14.]
{165}
The world made up of human relationships and the common pursuits
of life, called society, is not at enmity with God. Nature art,
science, human society, are not opposed to Christianity, nor
contrary to Christian perfection. Many Christians have become
great saints surrounded only by the scenery of nature; others
while cultivating the arts and sciences; others again have
reached an eminent degree of perfection while fulfilling their
common every day duties. For the visible creation is good, and
there is nothing in man's nature incompatible with the absolute
perfections of God, as is proved in the fact that our Saviour was
in all respects in his humanity a man, and at the same time truly
God. "_All things,_" says Holy Scripture, "_cooperate for
good to those who love God._" The true Christian Church
incorporates and consecrates nature and art in her worship--she
appeals to the whole nature of every man, and opens a way to
heaven for men of all classes, and in every condition of society.
The task was left to the sects which sprung from the religious
revolution of the sixteenth century, to exclude nature and art
from Christian worship, to divorce faith and science, to degrade
the sacrament of matrimony to a mere civil contract, and to teach
men that they were wholly depraved.
{166}
The authors of this revolution in Christianity, seemed to take
delight in parcelling the realm of Christian truth into wrangling
creeds, and in rendering Christian worship rigid, gloomy and
repulsive. And in this they found freedom, progress, and the
light of the pure gospel!
How narrow and grovelling are the minds which never rise to the
contemplation of that unity which reconciles all truths, all
beauties, and all goodness! Will that day ever dawn when
Christianity will find a people sufficiently great to grant to
its divine truths fair play with their intelligence, and a full
sway to her influence over their whole lives?--when men of
genius, of science and of learning will understand that the true
end of all knowing, all loving and all doing is the same as that
of religion, to render the souls of men more like their Creator,
and to aid others in this divine work?
{167}
Where then is the world which, as Christians, we are called upon
to separate from? There is a world which God made for the use of
man. He made it good, and good it remains while rightly used.
There is another world which man has made, and it is framed out
of the abuse of the creatures of God's world.
The whole difficulty lies in the fact that men generally do not
consider the things of creation rightly, or use them properly;
and the great world around us consists in the main of those who
thus misunderstand God's world, and live by the abuse and
perversion of it, led on by their inordinate desires. This is
"the world seated in wickedness," on which we must turn our
backs, for to be a friend of it, is to be an enemy of God. A few
illustrations will make this point plain.
How few there are who look upon nature in that light in which she
was intended to be seen by her Creator. Seen in this light, the
whole visible world of nature raises up our thoughts and
affection to our common Creator. For nature has ever been true
and loyal to her Author. The Psalmist only gives expression to
the natural and spontaneous impulses of the soul when in
beholding the visible world, he exclaims: "_O Lord, our Lord,
how admirable is thy name in the whole earth_." How few in
looking upon nature, raise up their thoughts to nature's God.
{168}
They do not go beyond, but stop with what they see. To them,
nature is the highest and most complete expression of strength,
beauty, and truth. Nature is fair, but how much fairer is He who
made nature what she is! They forget the King in their blind
admiration of his vestments. They become the servants and slaves
of nature, instead of being her master and high-priest. Their
worship of nature excludes her Creator and Lord, and they become
like the heathen idolaters of whom the Apostle speaks: "_They
worshipped the creature rather than the Creator, who is blessed
for ever_." [Footnote 65]
[Footnote 65: Rom. i., 25.]
What do we find for the most part in the world of art? Do we see
artists who are conscious of the great purposes of their noble
vocation? Do they aim by the creations of their genius to raise
less gifted minds to gaze upon the archetype of all beauty,
truth, and goodness? Do they strive so to embody what is noblest
and best in man's nature as to captivate his imagination, and
enkindle an enthusiasm for its imitation?
{169}
There are a few such; a few who are men, no less than artists,
and who regard their vocation as something akin to what is
sacred, and would look upon it as desecration to employ their
gifts in such way us to lead men aside from the realization of
the great end of their existence. But the many study to clothe
with forms of borrowed beauty the expressions which spring from
the lowest passions of their nature. The lessons which their
productions teach, were they interpreted and expressed in words,
would shock the unvitiated feelings of the heart, causing the
innocent cheek to blush with shame. Quoting with sophistical
blindness the text, "_To the pure all things are pure_,"
they imagine they are justified in violating every rule of
Christian decency, every feeling of modesty, and every maxim of
morality. Under the pretext of being true to nature, they
misrepresent nature, by presenting what is lowest in man, and
that in its exaggerated and depraved developments, and thereby
add excitement to his already inordinate appetites and aid
powerfully to his further degradation. Art, instead of being an
angel pointing with its fore-finger to heaven, showing man the
way to his destiny, and aiding him to its attainment, is turned
into a Siren, enticing men to sin and destruction.
{170}
In the world of science and literature, the same thing takes
place. It would appear that the aim of most men devoted to
science is, in a great measure, to undermine the basis of
religious conviction in the soul, instead of adding to its
strength and support. What is more reasonable than to suppose
that the sentiments of religion should increase in proportion to
the acquisition of the knowledge of truth, for the end of all
knowledge of truth is God. And yet, if you select from almost any
branch of science, those who are pre-eminent, you will, in all
probability, find that those who believe in Christianity and
practise its precepts, are in the minority, a very small
minority. What a strange perversion of the gift of intelligence
to study the works of creation, in order to overturn the
Revelation of the Creator!
Popular literature is of the same stamp. It would be high praise
to say of a popular author that his writings contain nothing
contrary to morals or religion. It would seem to be the aim of
some to substitute vice for virtue, and so to cloak passion with
the garb of innocence as to make obedience to them an act of
religion.
{171}
Familiarity with our popular literature would be a sad
preparation for the reception of religious impressions, or for
the practice of virtue. Briefly, in art, in science, and
literature, there reigns for the greater part, an indifference to
Christianity, the spirit of paganism, and a practical atheism.
Let us now look about ourselves in society. Here is a man
possessed with the desire for distinction and places of honor.
His thoughts by day, and his dreams at night, are set upon them.
He is a lawyer, and aims at being at the head of the bar, or at
becoming a judge. He is a politician, he seeks to be an alderman,
or a state senator, or a congressman. He knows not but one day he
may be the president of the United States. Does he seek these by
legitimate means? Not at all. To gain popularity he sacrifices
all self-respect, and bribery is connived at to obtain votes. If
his religion is likely to aid his efforts, he _uses_ it; you
will find him in church, and he gives liberally about election
times to its charitable institutions.
{172}
Should his religion stand in his way, he ceases to practice its
duties. Should it serve his purpose, he becomes a free-mason, or
an odd fellow, or a member of some other secret society.
Another is driven on by an inordinate desire for riches. Not
content with the rewards of an honest trade, or a respectable
business, he must make money easier and faster. He starts a
saloon or a liquor store, and to conceal the low and disgraceful
character of his traffic, he places on his house a sign in large
letters, "Bonded Warehouse," "Rectifying Distillery," "Importer
of Foreign Liquors," or some other like falsehood. His foreign
and domestic wines and liquors, are made of bad spirits, some
coloring matter and essences, with fusil oil; and these he deals
out for genuine, making from two to three hundred per cent.
profit. Under the plea of providing for a family, and it may be
that he has neither chick nor child, he opens in the city several
such--Rectifying Distilleries!! What does this man care about the
scandal which he is the occasion of to his religion, or the
poverty and wretchedness he spreads abroad in his neighborhood,
or the number of souls which he sends to an untimely and
unprepared grave, caused by his poisonous stuffs, so that he gain
wealth without effort and rapidly.
{173}
Another, a young man who is bent upon seeking pleasure. He
frequents low theatres, ball-rooms, and bar-rooms. He meets
companions, he gambles, and occasionally he puts his hand in the
till of his employer's drawer, or he forges his paper. The
effects of late hours, intoxication and debauchery, by and by,
show themselves on his face, a faint picture of the corruption
which these vices have produced in his heart. He ends his life as
an uncurable in a public hospital; or detected, he spends his
time and dies in a penitentiary.
Here is a girl whose mind and imagination are filled with parties
of pleasure, and forbidden friendships, gathered for the most
part from reading popular literature and infectious novels. Her
prayers are forgotten, the sacraments neglected, and she dreams
of amusements and romantic attachments. Dress, tone of voice,
every step and movement of her person betray the inordinate
passions which have taken possession, and reign now in her bosom.
To fill up the sketch, all that is now needed is time and
opportunity, to complete her ruin, and make her a public shame.
{174}
From these illustrations it is easily seen which world it is
that, as followers of Christ, we are to separate from. It is this
world fabricated of error, of the abuse of created things, and
engendered of inordinate desires. This is the world of which the
Apostle speaks when he says: "_Love not the world, nor the
things which are in the world. If any man love the world the
charity of the Father is not in him: for all that is in the
world, is the concupiscence of the flesh, the concupiscence of
the eyes, and the pride of life, which is not of the Father but
of the world_." [Footnote 66]
[Footnote 66: 1 John ii., 15-16.]
There is then a world which is formed of the things which God has
made, and the right use of these things by us; and this is an
innocent and righteous world, of which it is said: "_God was in
Christ, reconciling the world to himself_." [Footnote 67]
[Footnote 67: 2 Cor. v., 9.]
[Transcriber's note: The USCCB reference is 2 Cor. v., 19.]
There is a world which is made up of error, and the abuse men
make of created things; and this is the wicked and ungodly world
condemned in Holy Scripture.
{175}
On the one let us look with interest and delight, and from the
other let us separate and stand far apart, as did our blessed
Lord and his Saints, giving heed to the advice of St. Augustine:
"Let the spirit of God be in thee," he says, "that thou mayest
see that all these created things are good; but woe to thee if
thou love the things made, and forsake the Maker of them! Fair
are they to thee; but how much fairer He that formed them!"
----------------
{176}
Sermon XI.
The Afflictions Of The Just.
"Blessed are you, when men shall revile you, and persecute you,
and shall say all manner of evil against you, for my sake.
Rejoice, and be exceeding glad, because your reward is very
great in heaven; for so they persecuted the Prophets that were
before you."
--St. Matt, v., 11, 12.
(From the Gospel for All Saints' Day.)
I am about to preach you an old sermon this morning; but I doubt
not, my dear friends, you will find it all the better for being
old, and quite appropriate, moreover, to this day's feast, for it
will carry us back to the earlier ages of Christianity, when
living saints were more abundant than now.
{177}
In a vast desert of Palestine, which lay near the boundaries of
Arabia, there dwelt, during the fourth century of the Christian
era, a number of devout hermits, who, after a life of great
innocence and saintly virtue, were cruelly massacred by the
Saracens. Some of their brethren, deeply afflicted and
scandalized by this outrage, began to ask themselves, how it was
possible that God should permit such holy men to perish by the
hand of these wicked infidels. In their perplexity, they deputed
several of their number to visit and consult an aged Egyptian
hermit who, on account of the great veneration in which he was
held, and the number of disciples gathered around him, was called
the Abba, or Abbot Theodore. These came to him with their sad
story, and besought him to explain why God should permit such
holy men to perish so miserably, and how he could consent to the
triumph of these cruel barbarians over his saints.
I invite your particular attention, my brethren, to his answer;
for perhaps you have asked similar questions yourselves. In the
various wars in which nations have engaged, and even in those
where the interests of religion seemed most involved, we do not
see that victory has always perched upon those banners which the
prayers of God's people have blessed.
{178}
So it has been throughout the history of the Church, and
especially during the past three centuries. Who can recount the
calamities which from year to year have fallen upon the children
of the faith? The soul grows sick to read of kingdoms wrested by
violence into schism and heresy, the burnings of monasteries and
convents, or their confiscation to the state, the persecution of
the Catholic clergy, the oppression of the laity. And especially
when we turn our thoughts to Ireland, poor, faithful, down
trodden Ireland--is it not wonderful that every thing seems to
turn out to her disadvantage, and to the prosperity of her
oppressors? Have you not sometimes been tempted to exclaim: "Has
God forgotten Ireland? Has she clung to her faith so long in
vain, amid poverty, oppression and bloodshed? Has heaven no
favors for her? Why does not God give victory always to the just
cause?" Or, perhaps, you have noticed in your own neighborhood,
how often the most faithful servants of God have been visited by
heavy afflictions, long sickness, loss of property, death of
children and other dear friends, while others, destitute of
faith, piety, and of all virtuous principle, seem to prosper on
every hand.
{179}
And perhaps, seeing this, the thought arises in your mind: "Does
not God take notice of these things? Has He no chastisement for
the wicked, no sympathy for the good? Why does He not take part
with his own, and make them prosper most?" All these murmurings
are like those of the good anchorites who visited Abbot Theodore,
and his answer to their questions will answer yours.
(_Prelude of Abbot Theodore_.)--"These questions, my
brethren," said he, "only astonish those who, having little
faith and little light, think that the saints ought to receive
their recompense in this life, while God reserves it for them
in the other. But we have far different thoughts. If our hopes
in Christ were only for the present life, we should be, as St.
Paul tells us, the most miserable among men, having no
recompense in this world, and losing heaven also by our want of
faith. We ought to guard our minds against this error, for it
would leave us without hope or courage in the moment of
temptation, fill us with distrust of God, and so bring us into
sin, and to our ruin."
{180}
After this short prelude, he goes on to show that God neither
sends nor permits any real evil to those that love Him, but that,
on the contrary, all things contribute to the welfare of the
just. And this is his argument:
I. God Neither Sends Nor Permits Any Real Evil, &c.
"Every thing in this world," said the good abbot, "is either
good, or bad, or indifferent. There is nothing really good but
virtue, which conducts us to God. There is nothing really bad
but sin, which separates us from God. In different things are
such as hold a middle place between good and evil, and may pass
into one or the other, according to the disposition of him that
uses them. Such are riches, honor, health, beauty, life, death,
sickness, poverty, injuries, insults, &c."
"This distinction laid, let us see whether God has ever sent
any real evil to his saints, or permitted any one to do them a
real injury. That is something that we shall never be able to
make out. For no one is able to make a man fall into sin, who
is unwilling and resists, but only those who consent to it, and
give admittance to it, by the effeminacy of their hearts, and
the depravity of their will.
{181}
The demon employed every possible artifice against holy Job to
make him murmur against God; but in spite of all the
afflictions which he heaped upon him, body and soul, he could
not provoke him so far as to sin even with his lips, and thus
fall into the only real evil he had to fear. We must not think,
therefore, that the ill turns which our enemies or other
persons sometimes do us are really evils, but they belong
rather to the class of indifferent things. To be sure, they may
think to have done us harm, and rejoice at it; but the harm
does not depend upon what they may think, so long as we do not
count it for such. For example: a good man is put to death,
without any just cause or provocation. Now, we must not suppose
that any thing really evil in itself has happened to him, but
simply something which is either good or evil, according to
circumstances. For, in truth, death, which is commonly counted
to be an evil, comes with a blessing to the just man, for it
delivers him from all the afflictions of this life. Thus death
is no harm to him; and although the malice of his enemies
anticipates the order of nature by leading him to a sudden
death, the good man thereby only pays a little sooner a debt
which he had to pay in any case, and he goes to receive an
eternal crown, as the reward of his sufferings and death."
{182}
Upon this, one of the party named Germanns, raised a
difficulty. "In that case," said he, "we should have no reason
to blame the murderer, since he does no harm to the one he
kills, but only speeds him the sooner on to his salvation."
"We are speaking of things as they are in themselves," said
Abbot Theodore, "and not of the intention of those who do them.
The patience and virtue of the just man in his sufferings and
death, is a crown to himself, but no justification of his
persecutor. The latter will be punished for his cruelty, and
for the evil which he intended to do, while the good man has in
reality suffered no harm, but by his patience has changed into
a blessing the evil which was devised against him. For example:
the wonderful patience of Job was of no service to Satan, but
it was of inestimable value to Job himself, who endured his
trials with so much courage and resignation.
{183}
So Judas is none the less subjected to eternal torments,
because his treason contributed to the salvation of men; for in
the eye of divine justice, an action is not so much to be
judged by its results, as by the intention of the person who
did it."