But this law of progress under which the physical universe lies, affects man likewise in a manner worthy of him as the crowning masterpiece of creation. So essentially is progress a law of our being that while material things, in the process of their development, cannot overstep the limits marked out for them, man is called upon to progress even beyond the limits of his nature. God Himself, in all His greatness and Holiness, is the exalted ideal towards which all our aspirations should tend. "Be ye perfect as my Heavenly Father is perfect."
Nay, more: not alone is progress a law of man's being; it is a positive duty and command which he is obliged to fulfil. And herein lies another point of difference between the laws of progress, which are stamped into the nature of man, and those we perceive operating in the visible world around us. In nature no backward steps are possible. Every object in the physical universe, in its growth and development, moves within the fixed, unchanging limits of law which God has marked out for it. As a consequence, there is no falling back in the world of nature from a higher to a lower type of existence. The plant ever remains a plant; the mineral ever remains a mineral. But in the case of man, he cannot stand still—he can only retrograde, sink beneath his own level, if he does not continually move forward, in order, by degrees, to reach the supreme end and aim of his existence. Thus does the Catholic Church not alone recognize progress as a great law of our being; she insists upon it, as a divine duty which we are obliged to fulfil.
II.
From these preliminary remarks, it will be seen that those who charge the Catholic Church with being opposed to progress, must mean material progress; that is, a larger knowledge of the laws of the physical universe, and a wider diffusion and application of the various arts and contrivances which minister to the comforts and conveniences of man's earthly existence, leaving out of account altogether the moral and spiritual advancement of humanity.
To all such it will be enough to observe: the Catholic Church is not opposed to progress in the material order of things. She places no hindrance to the exercise of man's inventive faculties. But above and beyond the highest material progress, above and beyond railroads and telegraphs, steam-engines, and cannons and iron-clads, she places the moral and spiritual progress of the human race. She will never cease to maintain that though railroads and telegraphs girdle the earth a hundred times over, and the telephones penetrate into every private dwelling; though the sails of a nation's commerce whiten every sea, and the face of the land be covered with the most varied and prosperous industries—man will be none the happier, society none the more peaceful and durable when not leavened by the spirit of Christian truth and Christian morality. At every new invention men cry aloud in tones of triumph: See how humanity is advancing; see what victories mind is daily gaining over matter; and dazzled by the splendor of their progress in the material order of things, come to think that therein lies the end of their existence, the supreme aim of all human exertion. To all such the church simply observes: Labor and strive to make what progress you can in art and science, in commerce and industry, in every department of human enterprise and activity: and when you have travelled over the whole field, have exhausted all your resources, and reached the farthest limits of your power, I say to you: You have not progressed far enough. A far nobler and higher ideal is yours. You are born to be a child of God, to bring out into utmost clearness and distinctness the likeness of God that is stamped on your soul, and develop into the full-grown man, "to the measure of the stature and the fulness of Christ." Thus, as regards the higher order of progress, the Catholic Church is in advance of her age. "Excelsior" is the motto emblazoned on her flag.
It is no difficult task for the mere theorist to sketch out, in the domain of religion or politics, systems ideally perfect, serenely ignoring in their application such disturbing elements as the vices and frailties incident to a fallen humanity. But the practical man of affairs who has to deal, not with abstractions, but with the concrete realities of life, soon, alas! perceives that such a dazzling formula, for example, as that of the French republicans, "Liberty, Equality, Fraternity," can be realized on earth by revolutionizing, not only political institutions, but the very nature of man himself. Humanity is a mere empty abstraction, except in so far as we conceive it as composed of individuals. Society is a mere aggregate of individuals. Except to your modern prophet, it is difficult to conceive how there can be progress in society without progress among the individuals who go to compose that society.
Each individual may be viewed, under a threefold aspect: in his relations to himself, to the family, and to the society of which he is a member. Now all progress which deserves the name must make for the well-being and advancement of the individual in these threefold relations of life.
This the Catholic Church claims to do. On the first page of the catechism which she places in the hands of the little child is a decisive, authoritative answer to the heart-piercing cry of modern doubt: "Whence, and great heavens, whither?" She exhorts to the practice of those virtues which alone beget true peace and contentment of mind—to temperance, purity, honesty, self-control, love of God and our neighbor. She claims, furthermore, to be the sole depository and dispenser of these spiritual aids, without which the practice of these virtues is impossible, and without which man can never attain the end of his existence.
The church has blest and sanctified the family relation as the fundamental element in the structure of human society. She is the only institution now in the world which upholds the unity and indissolubility of the marriage tie. She has uplifted woman from the mire of degradation into which paganism had dragged her, has made her the equal, instead of being the slave of man. She counsels mutual love, trust and fidelity, as between husband and wife, and reminds them of their common responsibility in training their offspring in the ways of truth and virtue. She exhorts children to the duties of love, reverence, obedience towards their parents.
She tells the citizen that he owes a strict, conscientious obedience to the laws of the realm, a willing allegiance to the lawfully constituted government under which he lives. She reminds rulers that they have no power except in so far as it has been given to them from above; that they are responsible to the Most High for the use they make of that power; that their authority must be exercised in a spirit of justice, moderation, and regard for the interests of those over whom they are placed; and that, finally, in the sight of God, they are of no more account than the lowliest of their subjects.