This is the obligation of the poor and of the rich alike, though not in equal measures. Upon those who are relatively poor, by comparison with the wealthier class—that is, those who are dependent upon their own hard labor for a modest livelihood—it is not necessary to press this obligation in urgent terms. They make up the great body of the faithful, and by their zeal and charity it is in a great part that the enterprises of the Church are sustained. To those of you, my dear brethren, who belong to this class, what I have said already will be enough—that is, to the greater part. For there are some who waste in the service of the devil what they can save from their earnings, and, therefore, have little or nothing left to give to God and the Church. Those who give themselves to excessive drinking—as some unhappily do, to their own shame and ruin and the scandal of religion—waste their hard-earned money in the service of the devil. So, also, those who give their money to unlawful societies, and to foolish, wicked enterprises, which are forbidden both by the laws of the Church and of the country, waste it in the devil's service. All such persons are bad subjects and rebels in the kingdom of God. Therefore, I exhort them to return to their fidelity and allegiance, to renounce the service of the devil, and to give a part of what they have devoted to his wicked works to the holy cause of God and the Church. Let those, also, who are led away by foolish vanity to spend more money than is suitable and right upon the decoration of their person, sacrifice those ornaments which are not in keeping with the modesty of their state in life, that they may have more to give to our Lord, and may merit more precious and lasting jewels, which will never lose their lustre. Those who serve the meek and lowly Saviour of the world, who put on the form of a servant for our sakes, in humble labors and offices, are ennobled by their Christian charity. Imitate, therefore, the zeal, self-denial, and generous liberality of your forefathers and brethren in all ages and countries, who, out of their poverty, have made such great gifts to God and their fellow-men, and whose alms have swollen from small rills to such an abundant stream, fertilizing and blessing the earth. It will come back to you a hundredfold, especially when it is bestowed on the Vicar of Christ, who is, like his Divine Master, in a special sense the father of the poor.
The obligations of the rich in respect to giving are far greater than those of the poor, but not generally so well fulfilled. The spirit of the Catholic religion ought to inspire them with a generous and lavish charity. The spirit of God is a princely spirit; and in the early and middle ages this princely spirit was manifested in a princely munificence. There are not wanting, in our own times, many signal instances of this same generous and noble magnanimity of Christian character in the great and wealthy. The present needs of the Holy See have called forth, in numbers of those who are noble or rich, a manifestation of that same piety, devotion, and liberality which has adorned the history of happier epochs, and given a purer lustre to so many illustrious names. But our age is one of luxury and self-indulgence. The rich are exposed in an unusual degree to those temptations which have always made their state so dangerous. Therefore, they need special admonitions to administer well the goods entrusted to them by Almighty God, and beware of that excessive love of money, that pride, selfishness, and extravagance, which are so contrary to the spirit of Christianity. They need to be stirred up to give in proportion to their wealth to the sacred cause of God, and not to stint themselves to the small measure which, for the poor, is generous and honorable, but which for them is niggardly and disgraceful. To the rich, therefore, I say that they should imitate the example of those holy and noble persons who have consecrated their wealth to God.
You serve an exacting Master. You are placed in a position which is beset with responsibility and danger. It is a responsible position, because of the great and important duties and obligations which are annexed to it; dangerous, because of its great difficulties and temptations. Those who are favored and elevated above their fellows by Divine Providence, have not received these blessings in order that they may make a display of themselves or indulge their passions, but in order that they may glorify God and do good to their fellow-men. If they wish to be safe in the midst of the allurements and seductions of this world, to derive real and lasting advantage from their wealth, and to save their souls, they must consecrate their riches to the service of God. There is but one end for which one can live in this world which is worthy of a Christian—the exaltation of the kingdom of Jesus Christ. Princes, nobles, men of power and influence through their talents, learning, station, or wealth, if they do not devote themselves heart and soul to the advancement and extension of the Catholic Faith and the Catholic Church, are recreant to their trust. It is this treason of the great and rich in Catholic nations to the sacred cause of Christ and His Church which is the chief cause of irreligion and vice among the people, of rebellion and revolution, political and social disorder, and which threatens to produce convulsions still more extensive and terrible, in which the privileged classes will become the victims of a conflagration which their own folly and wickedness have kindled. The throne of the Roman Pontiff is the keystone of the arch of political and social order, public peace and prosperity, civilization and good government. Those who have the greatest stake involved in the social commonwealth have the greatest interest in maintaining the rights of that august and sacred throne. It is a disgrace to Christendom that the Sovereign Pontiff of the Catholic Church should be left to struggle almost alone and single-handed with enemies who have plotted the overthrow of the Holy See and of religion. It is shameful that he should be left to bear the burden of debts and embarrassments which have been created by those who have unjustly invaded and despoiled the patrimony of the Church. The majestic figure and attitude of Pius IX. is a condemnation of the nations of Christendom in this nineteenth century before the tribunal of conscience and of Almighty God. Only those can free themselves from this condemnation who are found on his side, sustaining his cause by word and deed, proving their loyalty to Christ and His Vicar by their open renunciation of all sympathy and complicity with the enemies of the Holy See, and by their zealous and active support of the spiritual supremacy and temporal princedom of the Roman Pontiff.
By the grace of God, my dear brethren, we will not incur that condemnation. We are true and faithful members of that Holy Catholic Church which was founded on the day of Pentecost. Although remote in the distance of space from the See of Peter, the Holy Roman Church, we acknowledge with pride and joy that the Mother and Mistress of Churches is the Mother and Mistress of the Church of this Western world. We are the loyal and devoted children of our Holy Father, Pius IX. His rights we will sustain while life shall last. Our prayers shall never cease to ascend to heaven for his success and triumph; our generous contributions to his temporal necessities shall never fail him. We rely on the unfailing word and almighty power of our Lord Jesus Christ to give victory and triumph to the cause of His crowned and anointed Vicar and of His Holy Church; and we will, therefore, do our duty zealously and faithfully to promote that victory, that we may share in its glory and reward.
The Sermon IX.
The Living God.
(For Trinity Sunday.)
Jer. x. 10.
"The Lord is the true God: He is the living God."
To-day the Church makes a solemn profession of faith in the mystery of the Holy and Undivided Trinity. It is true this is a profound, inscrutable mystery, which we could never have discovered, and which, even now that it is revealed, we cannot fully grasp with our reason; but it is not so absolutely impenetrable that we may not reason about it in so far as to see a fitness in it, and to recognize its truth and conclude its necessity from its perfect harmony with the other mysteries of the Christian faith. We can see how the whole system of religion, which shows us God as the Creator of the universe, and the Redeemer and glorifier of the human race, finds its fittest sanction and most reasonable explanation in its truth; while the rejection of it would leave the mind oppressed and bewildered with a thousand difficulties impossible of solution, and of such a nature as to lead us to abandon the belief in God as a living personal Being, and seek for their explanation in some theory of Pantheism or Polytheism, the first of which denies the personality, and the second the unity, of God.