VI.
The parts of a machine, in order to act in concert, must be united according to mechanical laws: so associations must obey the laws of order. They must have co-ordination of forces. In this consists the peculiar advantage of association. Each one has its constitution and by-laws. Let it observe them, adapting them to the wants and peculiarities of each nation. The difficulty is really not in enacting laws for it, but to keep them in vigor.
The associates must have the spirit of order. Then the execution of laws will be easy. Such a spirit will make each member mind his own position; each officer act in his own sphere without infringing on the rights of others. The object of the association being to act with united forces, this purpose cannot be effected by a disorderly mass of individuals, acknowledging no obedience to a local or general superior. Each particular society will become jealous of its neighbor, unless all agree to obey implicitly a central committee. Private utility and individuality must be sacrificed to the public good; jealousy, self-love, personal advantage, these three causes that tend to disrupt the co-ordination of the common forces, must be sacrificed to the common welfare, and to the end for which the association was established, as it is an elementary rule of order that the private must be sacrificed for the public good. For this reason we consider that society best in which the strictest bonds are maintained between the members and the centre or head. Does not union make strength? A necessary consequence is that the force is proportioned to the union. Baron Stillfried, a name dear to Catholics by reason of his fervid zeal for religion, rendering an account of what the Confraternity of the Archangel St. Michael, founded in Vienna in 1860, had done, confessed that, owing to dissensions among the members, and the consequent lack of union of forces, the results had been relatively few. On the contrary, who does not admire the wonderful success obtained by the Catholic Casini of Austria in favor of the pontifical cause, owing to their unity of purpose and union of forces? They obliged the president of the council to receive their complaints; they obliged the chancellor of the empire to excuse himself; they moved all the Catholic populations to such a spirit of action in favor of religion, tied down by the iniquitous laws of the revolution, that all the journals of the secret societies bellowed and blasphemed like lunatics, fearing the destruction of their nefarious designs.
The multiplicity of Catholic interests gives rise to many associations differing according to the difference of their aims. Should this diversity have no common bond of union? By no means. Some have for object matters of essential importance, as, for instance, the freedom of the church, her right to educate, and the independence of her head. In regard to these subjects, all the associations should unite. Is it necessary to prove this? Is it not self-evident? Associations that would act differently would resemble those Chinese troops which neglected the defence of the most important posts, contenting themselves with guarding places of secondary importance.
Catholic societies are not bands of conspirators, they do not excite rebellions, nor use violence or deceit to gain their purpose. These arts are left to the revolutionists. Catholics need no weapons but truth and justice. They must be ready to die for both. But they must act legally, they must not violate the civil order. Consequently, they should never undertake a work without first being satisfied of its lawfulness.
In this way success is certain; for in modern civil society public opinion rules. If Catholic societies defend religion, who can object? For public opinion must admit their right to do so, provided they violate no laws of the state.