Superficial questions! As if one should say, "What has the soul to do with the soul?" Do not ethics depend on dogma? do not our actions follow from metaphysical conditions? Every doctrine becomes an element of life or a principle of death for the soul. A sophist may, indeed, boast of a new code of ethics, or a new law; as if truth could be contingent and relative as well as universal, eternal, necessary, and, as such, not produced by man, who is mortal and limited. International associations, conspiring to assassinate Christian civilization, will soon respond with consequent acts to such inconsequences of literature.
When the system of attack is changed, we must change the system of defence. Preaching can no longer be confined to mere prones, or exhortations to the good and inculcating the fides carbonaria; [Footnote 66] but we must gird on the sword of science and eloquence, and attack resolutely those who assail us resolutely. Truth can be saved only by victory; and in this case, as in war, the best defence is an attack.
[Footnote 66: The faith of the coal-heaver who believes without science.]
If errors fortify themselves in the newspapers, and come on in serried ranks, protected by gazettes, decrees, arts, and sciences, we must meet them with the same means, humble them with the truths rejected or distorted by the sophists, turn their own weapons against them; for error, which is a stumbling-block for the incautious, may become a ladder for the wise to ascend higher. Nowadays, when all the arguments of unbelief are allied in an invisible church which has fraternities, missionaries, sacrifices, and even martyrs, to assault the visible church in the name of progress, enlightenment, morality, reason, and the future, we must draw out all the reasons of belief in opposition. The manifestation of truth, even though it may not destroy error, weakens its power. It is not enough to show that our adversaries are wrong; we must be right ourselves. Let us not allow men to think that there are truths incompatible with faith, or outside of its dogmas; but that, notwithstanding exaggerations, absurdities, erroneous and culpable notions, those truths obtain from faith all their reality, vitality, and durability; and that he who looks well will see that every incontestable and positive progress comes from the organization of Christian society.
In this labor, can reason ask the aid of revelation? And why not? The rationalists might complain if we attempted to overwhelm the question with the weight of revealed authority; but when revelation is united to reason, the power of the latter is doubled. Mysteries are above reason, not contrary to it. Faith is only the most sublime effort of reason, which is persuaded to believe by arguments, convinced of its impotence without faith, as well as of its greatness with faith. Faith is a grace, because it is not sensible certainty. It springs from the desire of a pure heart and of a right mind that the harmonious structure of revelation should be true. Reason by itself cannot obtain the knowledge of a mystery, any more than it can comprehend a mystery when revelation makes it known. Reason, however, understands that a mystery is above it, but not opposed to it; and recognizes the necessity of the supernatural to explain even the mysteries of nature. In like manner, though we cannot look at the sun, yet by its light we see all things.
Some, seeing our adversaries use the sciences and politics against religion, work with the arts, speak with ability, begin to vituperate civilization, attack its acts and writings, deplore the times, deny the stupendous progress of the age—the fruit of so much study, fatigue, and genius.
This is not only an evil; it is a danger. Instead of repudiating natural truths, we must seek to reconcile them with the super-sensible, show ourselves just toward what is new, use it to rejuvenate the decrepit, and apply it to the branches which have lost vitality. The time will never come when all objections will be conquered. They will always arise with new forms and new phases. Great thinkers give the word of command for new revolts against truth; it is therefore necessary for great theologians to combat them. Every Catholic is not fit to enter the list as a champion, but every Catholic ought to know why faith is necessary in general, and what he ought to believe in particular. The least that can be expected of him is not to be less ignorant than the curious, the learned, and the railers who, on every side, pick up arguments for not believing. And how few know their religion, not only among the common people, but even among the educated classes! The fault lies in the fact that, while we Catholics are so superior to our adversaries, we do not know how to use our advantage, because we know not in what this superiority consists. Otherwise, every educated person would find by himself as many new, ingenious, and brilliant proofs to defend the religion of his ancestors as others invent to destroy it—original, personal proofs, as light, perhaps, as the objections, but sufficient for the discussion of circles, to answer presumptuous contempt, false ideas, and false principles, which are published in seductive garb, with specious propositions, audacious negations, and intrepid affirmations, [Footnote 67] and which penetrate into politics, science, art, repugnant not only to logic, but even to the instincts of common sense.
[Footnote 67: See a golden work of the Princess Wittgenstein Iwanowska, Simplicité des Colombes, Prudence des Serpents, where she refutes the most common objections, and exhorts especially ladies to prudence and simplicity in controversy and conduct.]
But, moreover, who does not feel the deficiency in scientific and really practical education in that science which satisfies the reason, the heart, and faith.