By Cesar Cantu.
Petulant tyranny of science! It will not allow us to say that two and two are three; that there can be more than the sum of two right angles in a triangle; or that the radii of a circle are not equal. What arrogance thus to confine my liberty; to deny me leave to assert that there is an exact relation between the diameter and circumference of a circle; that the duplication of the cube is possible, the trisection of an angle, and perpetual motion! Why should not error have the same rights as truth? Reason is mistress of the world; unlimited mistress of herself. She can prove that yes is identical with no; that being and nothing are all one. Why tire ourselves with the science of ultimate reasons? We must regard the effects without ascending to the causes; we accept only what can be felt and seen. What is substance? What is cause? What are ideas? Let them pass; we hold only to phenomenon and effect.
All would not dare to express these assertions with such boldness, and yet they are necessary inferences from the current sophisms and phrases of a science which stains its tyranny by petulance and bald negations. Experience! Experience! it cries daily, and proceeds to invent theories on the formation of the universe which will never meet the approval of experience; it repudiates every truth a priori, and yet establishes, a priori, that faith is contradictory to reason. In the name of free-will it demands the destruction of free-will; as if man were more free while seeking than after having found the truth; as if true liberty did not consist in willing what is right.
And nowadays a multiform war is waged against ancient belief by a contracted and intolerant science, and a system of retrogressive and egotistical politics. Arguments and buffoonery, decrees and violences, alternate, not only against the priests, but against Christ. Some disfigure dogmas, and then throw them to the fishes, or abandon them to the anger of a mob dressed in black waistcoats or in red caps. Some resuscitate ancient errors under modern phraseology, or excite the demon of curiosity. Some, faithful to the system of defamation and intimidation, libel as clericals or obscurantists those Christians who loved liberty when it was not a mere speculation, if they are unwilling to believe that the Italy of the future must deny the Italy of the past, to become strong. One party in the name of authority attacks its chief source. Some drag into the lists a conventional nationality and an exclusive patriotism, against the universality of faith and charity, and hurt the partial reasons of a state against ecumenical reason. Some fight in the garb of doctors, striving to apply the methods of observation to what is super-sensible, confounding the proximate with the first cause, and thus arriving at scientific scepticism, positivism, which repudiates ideas, or at a criticism which considers generations as succeeding each other without a connecting law—by mere evolution—without seeking what absolute truth corresponds to the successive rise of nations, or clearing up the future by the past—that which is going to happen with what is permanent. And thus they whirl in a pantheism which either accepts no God but the human mind, or makes everything God except God himself; leaving him the splendor of his idea, the sovereignty of his name, but depriving him of the reality of his being and the consciousness of his life.
There are others who, with frivolous argumentation, produce excellent pillows for doubt, and refuse to examine, contenting themselves with repeating the affirmations of the most accredited organs of the press. Let us pass over those who flatter the animal instincts of nature by writings and images which Sodom would condemn, and proclaim the divine reign of the flesh, saying, with Heine, "The desire of all our institutions is the rehabilitation of matter. Let us seek good in matter; let us found a democracy of terrestrial gods, equal in happiness and holiness; let us have nectar and ambrosia; let us desire garments of purple, delights of perfumes and dances, comedies and children."
Hence comes the deplorable degradation of minds plunged not only in ignorance but in base adulations to slaves and to the slaves of slaves, to the rabble hailed by the people, to a debasement called progress, to a freedom which consists in robbing others of liberty.
II.
In such a state of affairs, what ought a priest or Christian to do who reserves to himself the right of not calling evil things good? Grow low-spirited, reproach the century, grow timorous of science, groan like Jeremias over the woe of Jerusalem, and await the rock which is to crush the clay-footed colossus? It looks like compelling Providence, when we refuse to co-operate with it in the conflict between good and evil, unless on conditions which suit our little egotism, or please our frivolous vanity. The timid compromise their character with strange conventions between truth and error, by shameful oscillation between liberty and despotism, resigning themselves to tyranny as a hypocrite may act toward an atheist.
Christ came to carry the sword, and the time has come when he who has one should draw and brandish it. Certainly, God will save his church. He alone will have the glory, but will man have the merit of it? Where silence is, there is death; and, outside of what directly touches revealed truth, discussion is useful, even when held with those who err; it teaches us, at least, how we are not to act or think, if nothing else.
Some say, "It is enough to preach morality. What have rigorous truths to do with good sentiments? the aspirations of the heart with the deductions of cold reason?"