II.
It must be remembered, however, that this spirit of faith must not be a blind spirit, or march to battle with uncertain steps. Associations actuated by such a spirit prosper slowly; without purpose, and consequently without success. The reason is plain, for it is certain that the more thoroughly influenced is a human mind by a motive, the more earnestly will it strive to obtain an object. It is, therefore, evident that the spirit of Catholic associations must be an enlightened spirit, thoroughly knowing what it wants. The Revolution—great mistress in the arts of hypocrisy, great employer of every species of argument in its favor through the license of the press, great seducer by the advantages which it proposes—if it does not always succeed in catching real Catholics in its net, at least sows such prejudices in the minds of some as will make them less hostile to its work or less earnest in the defence of Catholicism, which is another name for truth and justice. This is the first danger to be shunned by Catholic associations. The Catholic societies must not let themselves be seduced by the seductive monsters of the revolution. The quality and natural goodness of the tree is not known so well by its leaves as by its fruit. It is, therefore, necessary to go deeper than the mere extrinsic forms to penetrate the substance of the work done by the revolution. Oh! how many motives to spur on to action would Catholics find in such an investigation! A rapid glance will convince them of this fact.
Observe the religious order. Let the Catholic associate consider, in this regard, a country in which the revolution has made progress. He witnesses the most impious and most lamentable scenes; the church deprived or curtailed of liberty, insulted in her ministers, attacked by literary barbarians, by trammelling laws, or infamous writings; her destruction sworn, Christ impugned in his doctrines, derided in his sacraments, his divinity denied; God excluded from laws, banished from the school; men grouped in hostility to him, shouting, in full daylight under the banner of the free-thinkers, like a horde of savages, "There is no God!"
Pass to the social order. Here a new spectacle of grief is presented. Every effort is used to take away from the community its common belief and to plunge individuals into the vortex of incredulity; a black cloud of practical errors, moving over the nations, abolishing the restraint of conscience, rendering the populace the slaves of the vilest and most truculent passions; the basis of all authority, human and divine, sapped; the most powerful governments crumbling to dust, and threatening to fall a prey either to perpetual anarchy or brutal tyranny.
Consider the nature of the means employed. What a sad view! Perpetual conspiracies, shameless treasons, frauds and deceptions, lies and calumnies, unmitigated oppression and violence. Furnished with these weapons, the revolutionary bands war on God, on Christ, and on his church. The revolution, like a shameless woman, blushes not at its crimes, but glories in its success.
Consider the results. Every religious conviction blotted out, the principles of morality annihilated or obscured, authority destroyed, and consequently a society springing up composed of men without certainty in regard to their end, without any immutable law to restrain them, without any bond of affection to unite them. Hence, we have the unrestrained indulgence of the passions, egotism the universal law, force and cunning the only arms, and mutual demolition the consequence. The old French revolution proves it; the modern one of Paris confirms it. The revolutionary Guéroult himself attests it in stating that the Parisian insurrection "is disorder, destruction, self-abandonment, the putrid decomposition of a society without belief, without compass Or ideal."[151] The results of the revolution may be summed up in one phrase: it makes men beasts, and society bestial.
A Catholic association which considers these effects of the revolution in the light of faith, appreciating the means employed and the sad results, cannot act remissly. It is not possible; it must rise in the name of the rights of God, of Christ, of the church; in the name of that religious belief which is attempted to be taken from the people, and the principles of moral reason; it must rise full of shame for society, which tolerates such horrible abuses and crimes. It will rise to repair these defects with gladness. The spirit of faith, strengthened by the motives proposed, will spur it on in its efforts. The Catholic associations of Germany are undoubtedly energetic; so are those of Austria; but the secret of their force is found in the fact that the men who lead them are men of strong faith and of great prudence and intelligence. This is evident from their congresses, in their speeches and newspapers. Catholic associations in other lands would do well to imitate them.