III.—THE MISSION OF THE LATIN RACE.
How much of the present condition of the Latin peoples, politically, commercially, or socially considered, can be satisfactorily explained or accounted for on the score of climate, or on that of their characteristics as a race, or of the stage of their historical development, or of the change made in the channels of commerce in consequence of new discoveries, it is not our purpose to stop here to examine or attempt to estimate and decide. One declaration we have no hesitation in making at the outset, and that is: If the Latin nations are not in all respects at the present moment equal to others, it is due to one or more of the above-enumerated causes, and not owing, as some partisans and infidels would have the world believe, to the doctrines of their religious faith.
The Catholic Church affirms the natural order, upholds the value of human reason, and asserts the natural rights of man. Her doctrines teach that reason is at the basis of revelation, that human nature is the groundwork of divine grace, and that the aim of Christianity is not the repression or obliteration of the capacities and instincts of man, but their elevation, expansion, and deification.
The Catholic Church not only affirms the natural order, but affirms the natural order as divine. For she has ever held the Creator of the universe, of man, and the Author of revelation as one, and therefore welcomed cheerfully whatever was found to be true, good, and beautiful among all the different races, peoples, nations, and tribes of mankind. It is for this reason that she has merited from those who only see antagonism between God and man, between nature and grace, between revelation and science—who believe that “the heathen were devil-begotten and God-forsaken,” and “this world a howling wilderness”—the charge of being superstitious, idolatrous, and pagan.
The special mission of the people of Israel by no manner of means sets aside the idea of the directing care of divine Providence and the mission of other branches of the family of mankind. The heathens, so-called, were under, and are still under, the divine dispensation given to the patriarch Noe; and so that they live up to the light thus received, they are, if in good faith, in the way of salvation. The written law given by divine inspiration to Moses was the same as the unwritten law given to Noe and the patriarchs, and the patriarchal dispensation was the same as was received from God by Adam. There is no one rational being ever born of the human race who is not in some sort in the covenanted graces of God. It is the glory of the Catholic Church that she exists from the beginning, and embraces in her fold all the members of the human race; and of her alone it can be said with truth that she is Catholic—that is, universal both in time and space: replevit orbem terrarum.
Affirming the natural order and upholding it as divine, the Catholic Church did not hesitate to recognize the Roman Empire and the established governments of the world under paganism, and to inculcate the duty, “Render unto Cæsar the things that are Cæsar’s.” Hence she willingly accepted alliance with the Roman state when Constantine became a Christian, and approved, but with important ameliorations, the Roman code of laws; and of every form of government, whether monarchic or democratic, established among the Gentile nations of the past or by non-Christian peoples of the present, she acknowledges and maintains the divine right.
The great theologians of the church, after having eliminated the errors and supplied the deficiencies of the philosophy of Plato and Aristotle, accepted and employed their systems, and the labors of these “immortal heathens” have contributed no little to the glory of Christianity. It is to the labor of Christian monks that the world is indebted for what it possesses of the writings of the genius of the “heathen” poets, moralists, and other authors. It was the church’s custom to purify the heathen temples by her blessing, and transform their noble buildings, without altering their structure, into Christian temples. It was in the bosom of the Catholic populations of Italy that the revival of classical literature and art took its rise in modern Europe. Notwithstanding the extravagance of some of its votaries, which called forth the righteous indignation and condemnation of Savonarola, its refining influence, combined with the wealth due to industry and commerce, elevated the Italian cities to a height of civilization that has not been surpassed, if equalled, by the foremost nations of our day. When the ships of Spain covered every sea with commerce, and its activity broke through the confines of the known world and discovered, by the guiding genius of Columbus, a new continent; when it was said of Spain that the sun never set upon its realms; when Spain was most productive of great warriors, great statesmen, great artists, and great saints, it was then, and precisely because of it, that Spain was most profoundly and devoutly Catholic.
All the joys that spring from the highest intellectual and artistic culture, the happiness derived from man’s domestic and social affections, the gratification of the senses in the contemplation of the beauty of all creation, and the pleasure drawn from the fruits of industry and commerce—all these, when pure, are not only consistent with, but form a part of, the life and worship of the Catholic faith. The very last accusation for an intelligent man to make against the Catholic Church is that she teaches a “non-human” religion.
No political government, at least in modern times, has ventured to rely so far upon the natural ability of man to govern himself as that of the republic of the United States. It may be said that the government of this republic is founded upon man’s natural capacity to govern himself as a primary truth or maxim. It assumes the dignity of human nature, presupposes the value of man’s reason, and affirms his natural and inalienable rights.
These were declarations of no new truths, for they spring from right reason and the primitive instincts of human nature, and belong, therefore, to that natural order which had ever been asserted and defended by the great theologians and general councils of the Catholic Church. These truths underlie every form of political government founded in Catholic ages, correspond to the instincts of the people, and were only opposed by despots, Protestant theologians, and the erroneous doctrines concerning the natural order brought into vogue by the so-called Reformation.
Our American institutions, in the first place, we owe to God, who made us what we are, and in the next place to the Catholic Church, which maintained the natural order, man’s ability in that order, and his free will. Under God the founders of our institutions owed nothing to Englishmen or Dutchmen as Protestants, but owed all to the self-evident truths of reason, to man’s native instincts of liberty, to the noble traditions of the human race upheld by God’s church and strengthened by the conviction of these truths; their heroic bravery and their stout arms did the rest.
This is why Catholics from the beginning took an integral part in the foundation and permanent success of our republic. Among the most distinguished names attached to the document which first declared our national independence and affirmed the principles which underlie our institutions will be found one of the most intelligent, consistent, and fervent members of the Catholic Church. The priest who was first elevated to the episcopate of the Catholic hierarchy in the United States took an active part in its early struggles, and was the intimate friend of Benjamin Franklin and an associate of his on a mission to engage the Canadians to join in our efforts for independence.
The patriotism of Catholics will not suffer in comparison with their fellow-countrymen, as is witnessed by the public address of General Washington at Philadelphia immediately after the close of the war with England. And when they now come to our shores from other countries, it matters not what may have been the form of their native governments, they are at once at home and breathe freely the air of liberty.
Sincere Catholics are among our foremost patriotic citizens, and, whatever may befall our country, they will not be found among those who would divide her into factions, or who would contract her liberties, or seek to change the popular institutions inherited from our heroic forefathers. Catholic Americans have so learned their religion as to find in it a faithful ally and a firm support of both political and civil liberty.
Nowhere, on the other hand, does the Catholic Church reckon among her members more faithful, more fervent, and more devoted children than in the citizens of our republic. Everywhere the Catholic Church appears at the present moment under a cloud; there is only one spot in her horizon where there breaks through a bright ray of hope of a better future, and that is in the direction of our free and youthful country. What better test and proof of the Catholic Church’s sanction of the entire natural order can be asked than her unexampled prosperity in the American republic of the United States?
If the Latin peoples are backward in things relating to their political or material or social prosperity, or in any other respect, in the natural order, this is not to be laid to the charge of the Catholic faith. If the races are not wanting to her, the church will never be wanting to the races.
The force which is at work in the actual turmoil in Italy we are firmly convinced will renew the Catholic faith, and open up to its people—let us hope without their passing through a catastrophe feared by many, and not without grounds—a new and better future.