It is entirely contrary to religious propriety to press forward, in going to the altar; you ought to wait in silence your turn, without trying to supplant those before you; however, should you have any urgent motives, you can make them known with mildness and politeness. Disputes which arise with regard to this, are at the same time an absurdity and impiety.
When you take a place at the holy table, you should lay aside gloves, book, cane, &c. It is well [p6] for ladies to cover themselves with a veil half drawn; it is a mark of reverence as well as modesty.
SECTION II.
Of religious propriety in our intercourse with the world.
If it is a fundamental principle of propriety of conduct not to wound any one in his self-esteem, his tastes, or interests, much more is it necessary to respect his religious opinions. To make sport of faith, that powerful, deep and involuntary sentiment, before which the law yields; to deliver to the pain of doubting, hearts just become pious and tranquil; to awaken a spirit of fanaticism and religious excesses; to cause one’s self to be considered by some as an imprudent, by others an unworthy person, and by all as an enemy to politeness and tolerance,—are the sad results of raillery against religious observances, raillery, too, almost always dictated by a desire of showing off one’s wit.
These results take place without any exception; impious sarcasms in serious people constantly do injury; but they become still more revolting in the mouths of females, who, like angels, ought ever to show themselves lovely, pure, and free from [p7] passion; whom Bernardin Saint Pierre designates with much feeling and justice the pious sex.
We ought not however to proscribe entirely delicate and happy allusions, or comparisons drawn from the sacred books, and made in a proper spirit. It is useless, I think, to adduce instances; suffice it to add, that rigor alone can reprove them, and that the occasion sometimes renders them very seasonable.
As to religious discussions, they above all demand the most reserve and care, since without our knowledge conscience frequently becomes in them auxiliary to pride. If then you are unable to command yourself; if you do not feel enough of logical power, enough of grace, or at least of exactness of elocution, to contend with success, avoid controversies; avoid them through
fear of committing, in the eyes of weak people, that religion which you defend, and of exposing yourself to lasting ridicule. But, whatever be the skill which you exhibit in eluding the arguments of your adversary, whatever be your triumph, and although your disposition should urge you, never turn a serious discussion into jest; from that moment you would lose all your advantages, and, although overthrown, your antagonist will recover himself with this just reflection, that ‘nothing is proved by a jest.’
Finally, while you manifest on every occasion a [p8] sincere and profound respect for religion, beware above all things of making a proclamation of your piety. Avoid talking with those in your parish, about your confessor, and your religious observances. If you do not distinguish yourself from the crowd, they will take you for a hypocrite, or a person of small mind. If you recommend yourself, on the contrary, by superior merit, they will think that you take pleasure in showing the contrast which exists between your exalted talents and your humble faith. Between ourselves, would they be in the wrong?