The Cardinal answers the question, "Can divorce from the bonds of marriage ever be allowed?" with an emphatic theological "NO," and as a reason for this "no," says, "Thus saith the Lord."
It is true that we regard Mormonism as a national disgrace, and that we so regard it because the Mormons are polygamists. At the same time, intelligent people admit that polygamy is no worse in Utah, than it was in Palestine—no worse under Joseph Smith, than under Jehovah—that it has been and must be forever the same, in all countries and in all times. The Cardinal takes the ground that "there are two species of polygamy—simultaneous and successive," and yet he seems to regard both species with equal horror. If a wife dies and the husband marries another woman, is not that successive polygamy?
The Cardinal takes the ground that while no dissolution of the marriage bond should be allowed, yet for grave causes a temporary or permanent separation from bed and board may be obtained, and these causes he enumerates as "mutual consent, adultery, and grave peril of soul or body." To those, however, not satisfied with this doctrine, and who are "so unhappily mated and so constituted that for them no relief can come save from absolute divorce," the Cardinal says, in a very sympathetic way, that he "Will not linger here to point out to such the need of seeking from a higher than earthly power, the grace to suffer and be strong."
At the foundation and upon the very threshold of this inquiry, one thing ought to be settled, and that is this: Are we to answer these questions in the light of human experience; are we to answer them from the standpoint of what is better here, in this world, for men and women—what is better for society here and now—or are we to ask: What is the will of God? And in order to find out what is this will of God, are we to ask the church, or are we to read what are called "the sacred writings" for ourselves? In other words, are these questions to be settled by theological and ecclesiastical authority, or by the common sense of mankind? No one, in my judgment, should marry for the sake of God, and no one should be divorced for the sake of God, and no man and woman should live together as husband and wife, for the sake of God. God being an infinite being, cannot be rendered unhappy by any action of man, neither can his well-being be increased; consequently, the will of God has nothing whatever to do with this matter. The real question then must be: What is best for man?
Only the other day, a husband sought out his wife and with his own hand covered her face with sulphuric acid, and in a moment afterward she was blind. A Cardinal of the Catholic Church tells this woman, sitting in darkness, that it is her duty to "suffer and be strong"; that she must still remain the wife of this wretch; that to break the bond that binds them together, would be an act of sacrilege. So, too, two years ago, a husband deserted his wife in Germany. He came to this country. She was poor. She had two children—one a babe. Holding one in her arm, and leading the other by the hand, she walked hundreds of miles to the shore of the sea. Overcome by fatigue, she was taken sick, and for months remained in a hospital. Having recovered, she went to work, and finally got enough money to pay her passage to New York. She came to this city, bringing her children with her. Upon her arrival, she commenced a search for her husband. One day overcome by exertion, she fainted in the street. Persons took pity upon her and carried her upstairs into a room. By a strange coincidence, a few moments afterward her husband entered. She recognized him. He fell upon her like a wild beast, and threw her down the stairs. She was taken up from the pavement bleeding, and carried to a hospital.
The Cardinal says to this woman: Remain the wife of this man; it will be very pleasing to God; "suffer and be strong." But I say to this woman: Apply to some Court; get a decree of absolute divorce; cling to your children, and if at any time hereafter some good and honest man offers you his hand and heart, and you can love him, accept him and build another home, to the end that you may sit by your own fireside, in your old age, with your children about you.
It is not true that the indissolubility of marriage preserves the virtue of mankind. The fact is exactly the opposite. If the Cardinal wishes to know why there are more divorces now than there were fifty or a hundred years ago, let me tell him: Women are far more intelligent—some of them are no longer the slaves either of husbands, or priests. They are beginning to think for themselves. They can see no good reason why they should sacrifice their lives to please Popes or Gods. They are no longer deceived by theological prophecies. They are not willing to suffer here, with the hope of being happy beyond the clouds—they want their happiness now.
REPLY TO BISHOP POTTER.
Bishop Potter does not agree with the Cardinal, yet they both study substantially the same bible—both have been set apart for the purpose of revealing the revelation. They are the persons whose duty it is to enlighten the common people. Cardinal Gibbons knows that he represents the only true church, and Bishop Potter is just as sure that he occupies that position. What is the ordinary man to do?
The Cardinal states, without the slightest hesitation, that "Christ made marriage a sacrament—made it the type of his own never-ending union with his one sinless spouse, the church." The Bishop does not agree with the Cardinal. He says: "Christ's words about divorce are not to be construed as a positive law, but as expressing the ideal of marriage, and corresponding to his words about eunuchs, which not everybody can receive." Ought not the augurs to agree among themselves? What is a man who has only been born once, to do?