V.
A Catholic association which possesses the spirit of submission to the teaching church, and possesses harmony of intelligence, is on the right road, and may hope to prosper in its undertakings. But how often does it happen that a serious impediment, an insurmountable barrier, stops the progress of a brave legion and disappoints the well-founded hopes of victory! Here is a danger which the best-intentioned Catholic association may encounter; an obstruction, an invincible barrier, which may arise from the unexpected disagreement of wills. Agreement of wills is essential as well as harmony of intelligence.
It is evident that, in order to maintain this agreement, we must remove the causes which might disturb it. There are two sources of discord; one arising from the internal relations of a society. The intellects may agree on the principles to be sustained, and the wills consent as to the end proposed; but the task is for the members to choose the same means and put them in practice. Here may arise the discord. Some project or design is proposed. It is debated. The dispute waxes warm. Hard words are interchanged. The majority, of course, carry the project; but the minority may disagree and refuse to co-operate in its execution. Hence disaffection, schisms, and secessions in the association. What is the root of all these troubles? It is, in one word, pride, the root of all schisms. One thinks himself more learned, of greater rank or of more experience than the others, therefore he will not be led by their judgment but by his own self-conceit. The trouble is small in the beginning, but it may produce disastrous results. What is the remedy? It is to bring to every discussion the true Catholic spirit of abnegation and of sacrifice. Whims and prejudices must be laid aside for the sake of harmony and the noble cause to be defended. Our God is a God of peace, not of commotion and disturbance. The best plan is not always that suggested by our weak judgment. Provided the plan of the majority be a good one, though it may not be the most perfect, still, for peace sake, let us adopt it, according to the advice of Xavier, that it is better to accept a unanimous plan, though not the best, rather than a perfect one which would cause dissensions among our brethren.
The second cause of dissensions may be in the external relations of the associates. This would be the more dangerous, because the occasion of it might be an apparent external good to be effected. The will of the bishop or of the pastor may not agree with the desire of the society. In a case of this kind, if the society should act in spite of the episcopal will or opposed to it publicly, a great scandal would happen in the diocese, and the society would fall to pieces. What is the remedy for such calamities? The associates must have filial reverence and obedience for the pastors of the church. Then all difficulties will cease. This is required by the very object of the association, which is to aid the bishops in religious matters; it is also required by the dignity of the bishops, since the Holy Ghost has called them to be rulers in the church. His holiness Pius IX. clearly teaches that this should be the bearing of Catholic societies toward their pastors, in his answer to the Catholics of Innsbrück.
Here we may quote what a bishop said in the general congress held to condemn the proceedings of the so-called German Catholic liberals. These gentlemen, under the appearance of doing good, had expressed their usual lamentations about the storms that threatened the church, the danger to her future freedom, unless the laity were allowed a greater influence in religious matters; to deny them this influence, as had been done so far, would be to render them inert and careless about church matters. Such were the complaints—complaints of the discontented son who is trying to deprive his mother of complete control of the house—subtle revolutionary complaints against the authority of the hierarchy. The Bishop of Brixen, answering them, said, "What kind of influence do laymen want in the church? To control dogma? They cannot. Discipline? They cannot. Influence of the laity is too vague a conception, and, besides, a useless one. In order that it should produce benefits, its limits should be determined, its conditions explained. But it is well known that the chief among them is faithful dependence on the teachings and authority of the church, since the words of the apostle suit individuals as well as the whole church: 'The just man lives by faith.' The life of the church requires nothing but what comes from faith. Hence, when the church finds a layman who manifests his faith in his words and actions, she honors him, salutes him with joy as a co-operator not having belied the words of the apostle of love: Let us be co-workers of truth, co-operators in propagating and strengthening it, and in assuring its triumph. In every age there have been many such men, like our modern Catholic associations, and for this reason we protect them, salute, esteem them; and the best proof of our love for them is that we have hastened to come to this solemn congress of lay associations, assembled to defend Catholic interests." Thus spoke the learned prelate. In conclusion, a Catholic society must not touch on dogmatic subjects, nor interfere in affairs pertaining to ecclesiastical discipline: it should observe proper respect and obedience toward its bishops, and then the bishops will aid, bless and sustain it.