I.
Letters to the People of the World on a Life of Pleasures. By V. Dechamps, of the Congregation of the Holy Redeemer. Paris: 36 Rue Bonaparte.
The author of this work draws a picture of the life which those who devote themselves altogether to the pursuit of pleasure are accustomed to lead, and describes the dangerous character of the amusements sanctioned by the pleasure-loving and fashionable society of the present day, which seems to have forgotten the teaching of the Gospel, that any one who wishes to be the disciple of our Lord must deny himself, and crucify his perverse appetites and inclinations.
Probably there are persons who, through levity or want of reflection, allow themselves to be carried too far in the search of earthly amusements, and yet keep up a certain spirit of religion, and occasionally perform good works. However, admitting those exceptions, you will find that in general gentlemen and ladies who enter on what is called a life of pleasure, and who determine to gratify every whim for amusement, if their conduct be closely examined, appear to live as if they had no souls, or as if they were made solely for the purpose of enjoying earthly delights. Forgetting their Creator, never reflecting on our hope of future happiness, never raising their thoughts to Heaven, bent down to Earth, they spend their days in idleness or in useless occupations, and their nights at theatres or in other distracting, dangerous, or corrupting amusements. When they wish to pass away a tedious hour, they may take up a book, but it will be nothing more serious than a novel, or a romance, or something calculated to corrupt the heart or pervert the mind. Like gaudy butterflies, they flit from flower to flower in their hour of sunshine, but do no good, and leave no trace of utility behind them. What a dreadful account will they have to render to their Creator for having wasted away the precious time and the good gifts which he gave them that they might be usefully employed both for this world and the next!
The class of votaries of pleasure to whom we refer is accurately described by the inspired writer of the Book of Wisdom: "Come, say they, and let us enjoy the good things that are present, and let us speedily use the creatures as in youth: let us fill ourselves with costly wine and ointments, and let not the flower of the time pass by us: let us crown ourselves with flowers before they be withered: let no meadow escape our riot"—(Wisdom, ii. 6).
The consequences of such a life of pleasure are very fatal; those who engage in it think of nothing but self, forget the rights and interests of others, and become cruel and hard-hearted. When the Romans abandoned their ancient simplicity, and became disciples of the effeminate Epicurus, we learn from history that they were accustomed to have gladiatorial combats at their banquets, so that whilst indulging in the pleasures of the table, they might glut their eyes with the sight of unfortunate men murdering one another. It is also related that in the times of the greatest pagan refinement in Rome, masters sometimes put their slaves to death, in order that the muraenas and other fishes which they kept in artificial lakes, might be made more delicate and grateful to their taste by feeding on human flesh. It was also, we are not to forget, in a ball-room, in the midst of pleasures, that a dancing-girl, the daughter of Herodias, petitioned Herod to grant her the head of St. John the Baptist in a dish.
This tendency of those who abandon themselves to earthly pleasures is confirmed by the testimony of the same inspired writer whom we have just quoted. According to him, they say within themselves, "Let none of us go without his part in luxury; let us everywhere leave tokens of joy; for this is our portion and this our lot. Let us oppress the poor just man, and not spare the widow, nor honour the ancient gray hairs of the aged. But let our strength be the law of justice, for that which is feeble is found to be little worth"—(Wisdom, ii. 9). How often are these words illustrated in our own days! Men who throw away thousands on horse-racing, gambling, the theatre, and fashion, frequently persecute the poor, deprive them of their just rights, and envy them not only the smallest enjoyment, but even the necessaries of life. Many political economists go still farther, and endeavour to exterminate the poor altogether, lest their rags and their suffering should offend the eye of the wealthy. Indeed in the present day and among ourselves, "strength is the law of justice", and the artizan and labourer are looked on as mere instruments to promote the wealth and pleasures of others; "for that which is feeble is found to be little worth".
Having treated of a life of pleasures in general, the learned Redemptorist examines some of the amusements now in vogue, and treats at considerable length of modern dances, proving that many of them ought not to be tolerated in Christian society. St. Francis de Sales, indeed, and St. Alphonsus, both remarkable for their charity and meekness, admit that dances may be allowed when conducted with Christian moderation and propriety; but where scandal is given, either by immodest dresses, or gestures, or movements, and where there is danger of sin, they prohibit such amusements altogether. Gury, in his valuable compendium of moral theology, having quoted the authority of those saints, adds: "It is clear that dances rendered immodest by the dresses or the nudity of the persons engaged in them, or by the character of their movements or gestures, are grievously unlawful. To this class of dances are to be referred the polka, the waltz, the galop, and other similar modern introductions". He adds: "In practice, as they are generally very dangerous, all dances in which persons of different sexes engage are to be prevented as much as possible. Hence, parish priests and confessors should endeavour to withdraw their subjects and penitents from them".
Our author confirms the teaching of Gury by the authority of several French and Belgian bishops. The venerable Archbishop of Lyons, Cardinal de Bonald, writing on this matter, says: "If you assist at a modern ball, will you not be tempted to inquire whether it is not a pagan spectacle to which you have been invited? Looking round in search of modesty, decency, or even propriety, you will not know where to rest your eyes, in the midst of shameless nudities and of lewd and slippery dances. Such assemblies ought not to be called Christian: they are unworthy of that name.... We are not surprised that the dances referred to have been carried from the great cities even to the remotest villages, for it was to be expected that the powers of Hell would endeavour to propagate a fashion, the origin of many evils, and well calculated to excite passions that cause many bitter but useless tears".
The Bishop of Gand says: "Many who take part in modern fashionable dances justify themselves by the necessity in which they are placed; they must do as others do; they must keep up to the fashion of the day. Let such persons enter into themselves for a moment before the crucifix: there they will learn that Christ has not said, I am the custom or the fashion, but I am the way, the truth, and the life; that He has declared that no one can serve two masters; and that on the last day He will judge us, not according to the laws of fashion, but by the precepts of the Gospel—not by the example of others, but by the promises of our baptism".
The same bishop continues: "I see with grief that a rage for amusement induces Christian mothers to bring their daughters into assemblies where immoral dances are carried on. These same females sometimes exteriorly profess piety, and even approach the sacraments. They pretend that they do so under the direction of their confessors. I cannot believe their statement. No confessor could tolerate such abuses: doing so he would coöperate, by a culpable negligence, in the scandals given by such penitents, and would entail a great responsibility on his conscience before God".
These words of the zealous bishop prove that those who have the care or direction of souls ought to be most active in preventing scandalous dances, which give occasion to so many sins. Certainly those who indulge in such amusements are not worthy to be united to the Immaculate Lamb of God by receiving the sacrament of the Blessed Eucharist, until they determine to abandon their bad habits.
Many who take part in modern dances, and who spend their nights in the excitement of the polka and the waltz, say that they are not conscious of having committed sin, and that they have a right to approach the sacraments. Our author would not believe their assertions or admit their claims. They appear to forget that there is such a sin as the waste of time, such a sin as scandal. Though imagining themselves free from guilt, they may have been the occasion of the spiritual ruin of others by their example, or by their improper dresses, and have a grievous responsibility on their souls. Anyhow, it is not edifying that persons who during the week continually indulged in vanity or impropriety of dress, and in dangerous amusements, should be freely allowed to approach the holy altar on Sundays. Spiritual directors must take care not to render themselves, by their laxity, responsible for the sins of others. Though their penitents say they committed no sins themselves, yet that is not sufficient. It must be seen whether they have not made others commit sin, or at least put them in danger of doing so.
A translation of the work of Father Dechamps into English would serve to give accurate ideas on modern fashions, and to correct prevalent abuses. Indeed, everything ought to be encouraged that tends to check the growth of an effeminate spirit and the extravagant love of costly and corrupting fashions, which cannot fail to bring great scourges on the world.