We have said enough to show that the charitable side of religion in Paris, if it be not in its extent of surface adequate to the dimensions of that great capital, is nevertheless in full proportion to the numbers and resources of the really Catholic population. Out of about one hundred thousand practical Catholics, from twenty to thirty thousand, including the clergy and religious, make it either the exclusive, or at least a principal end of their lives, to perform charitable works. Out of these, a great number may justly be entitled true heroes and heroines of charity. If there were a legion of honor of charity, its grand crosses would be plentifully distributed in Paris. Religion in Paris atones for its deficiency in quantity by the superior excellence of its quality. Like ottar of roses, a little of it diffuses a wide perfume, and it is even able to disinfect the atmosphere redolent of the odeurs de Paris. If the whole population of Paris were really Catholic, and the whole body of the easy classes would cooperate with the clergy and magistracy to reform the social evils and miseries which fester in the bosom of the working class, it is difficult to conceive the greatness of the result which might be accomplished. The French people are the most highly civilized, and the greatest civilizers in the world. Their civilization extends downward into the humblest classes, and ramifies indefinitely in every direction. Take Paris even as it is, in our opinion it is the best governed city in the world, and less immoral than any other great capital. There are great miseries in it, no doubt, but these miseries make more impression on philosophic Frenchmen than on other men, and they make more ado about them. It is a fixed idea in the French mind that every human being ought to have a pleasant time and enjoy life. Evidently, the French are, as a whole, the most cheerful and joyous people in the world, and even the cochers, who are among the most forlorn human beings in Paris, do not seem very discontented. Let the Catholic religion regain full sway over the French mind and heart, and it seems to us that the civilization of Christianity might attain its ultimatum in France. To regain that sway it is now bravely striving against formidable difficulties and opposition. And although we do not venture to pronounce a positive judgment on the probabilities of final and complete success, we think the aspect of affairs encouraging, and believe that the church has gained ground steadily in Paris and throughout France.
Historically, and according to the exterior, Paris is a Catholic city. The Catholic religion is the religion of the French people, and, as such, enters into the whole structure of the political, civil, and social fabric. The French Revolution was a moment of national delirium. When the nation came to itself, it was forced by its common sense to reestablish religion, restore the desecrated temples to Catholic worship, and recall the surviving remnant of the expatriated clergy. The Hôtel Dieu, a hospital near Notre Dame de Paris, built by Saint Vincent de Paul, still bears on its front the half-effaced inscriptions, Liberté, Egalité, Fraternité. There could not be a more expressive symbol of the triumph of religion over infidelity. The past, the present, and the future glory of France is identified with religion. The traditions of the first foundation of Paris, which cast a halo of sacred association over it, and which are perpetuated by so many splendid monuments, are religious. The names of Saint Dionysius, Saint Genevieve, Saint Louis, familiar as household words, continually recall them. The glorious churches, which are the chief ornaments of the city, Notre Dame de Paris, La Sainte Chapelle, Saint Denys, Saint Eustache, The Madeleine; the streets even, with their appellations borrowed from religion, impress them continually on the memory and imagination. The masterpieces of art which fill the galleries of painting embody the mysteries, the events, the great personages of religion. The sublime services of the church give their principal grandeur to the national festivals, and to the public pomp of the imperial government. This exterior Catholicity is not much in itself, it is true. Nevertheless, it is a point d'appui, of great service to religion in laboring to imbue with the living principles of Christian faith and virtue the minds and hearts of the people. Awaken them to a belief that religion is a reality, and to an earnest desire to act according to its precepts, and they become fervent Catholics at once. The general atmosphere holds the Catholic spirit in solution, ready to be precipitated under the proper influences.
So far as the actual piety and religion of Paris is concerned, we have anticipated in a great measure what is to be said about it, in speaking of the charities of Paris. We need do no more than allude to certain facts well known to all who have visited the city in such a way as to really learn anything about it, or who are well informed by reading. The clergy are numerous, well organized, and above all praise for their high sacerdotal virtues. The colleges and seminaries for ecclesiastical training are certainly unsurpassed except by those of Rome. A rich and abundant stream of theological and religious literature is perennially flowing from the Paris press. Active and able as are the infidel writers of Paris, they are overmatched by the advocates of religion, who have vindicated and are vindicating Christianity in a most triumphant manner in every branch of polemics. The principal parish churches in Paris are models which the world might imitate. As for the piety of that portion of the people who are really practical Catholics, it is enough to visit the churches on week-days or Sundays, especially such as are places of special devotion, like Notre Dame des Victoires, to be most powerfully and agreeably impressed with the evidence of its high quality and fervor. Those who are best qualified to judge consider it beyond a doubt that religion has made a great advance in Paris within the last twenty-five years, and is advancing gradually but surely toward a reconquest of the masses of the population. A great combat is going on throughout Europe for saving the Christian religion and Christian civilization, and one of its chief battle-grounds is Paris. We cannot dissemble our solicitude for the result, or our sentiment of the gravity of the crisis. We trust, however, that the noble words of that great Christian orator Père Hyacinthe may be verified: "Christian society may agonize, but it cannot die; for it bears the principle of immortality in its bosom."
Translated From The Journal De Bruxelles.
Bishop Dupanloup's Speech At The Catholic Congress Of Malines.
Permit me, gentlemen, first of all to thank you for having kept up and continued your excellent congress. I congratulate you not only on the sacred flame which animates you, or the zeal which shines so highly in your public sessions, but also on the works which are the enduring fruits of your meetings. In reading, yesterday and this morning, the volumes which contain the reports of the proceedings of your former sessions, I have been astonished at the amount of information, at the resolutions, and the useful institutions which have resulted from your labors.
You have done a good work, a sacred and fruitful work; bonum opus. For this I give thanks to God, the author of all good and after him to his eminence the cardinal archbishop of Malines, who, in his wisdom, has found the means of sustaining your work in spite of all opposition. (Prolonged applause.)
The presence, on this occasion, of Monsignor Dechamps will not permit of my expressing all that I feel in my heart toward him. I remember with pleasure that my first battles at Liege were fought under the inspiring influence of his noble example. Twenty-one years have elapsed since then, and, while these years have left the marks of age upon me, it seems as if they have only had the effect of making him younger. (Laughter and applause.)
Having told you of the deep impression which has been made upon me, relative to the praiseworthy character of your work, it will hardly be expected that I should attempt to fan the flame of your zeal: that would be useless. My object at present is, just by a few simple words, to add something if I can to that sacred fire burning in your hearts, of whose results, as set forth in the proceedings of your last sessions, I have read with so much admiration.