Miracles, which are extraordinary to man, are natural to God, and he uses them to manifest Christ the Redeemer. But the diminishers of great things wish to make Christ a mountebank, or a magician working by natural means like the mesmerizers, in whom they believe rather than in Christ. They deny Christ and offer incense to Hegel, who said that "the universe is a simple negation." Every religious, moral, or political doctrine must stand the test of actualization: the idea must be realized; the thought must become life; and the result is the criterion. But the greatest miracle of Jesus Christ was the establishment of the new kingdom of grace on the ruins of the kingdom of the world; to substitute the eternal edifice of the church for corrupt institutions; instead of proud science, to put the holy word of the apostolate; charity, generous even to martyrdom, in the place of brute force. Martyrdom! this is another word which shocks the free-thinkers who retail cheap heroes, and deafen us with hymns to the martyrs of fatherland, ennobling with this title assassins on the scaffold. Christ is a martyr for humanity; he is a God of order, wisdom, and charity.
But here they stop us again, and pretend that he aimed at an impossible perfection, and was a utopist; and as such, they reject him, although they are admirers of such dreamers as More or Giordano Bruno, Fourier or Saint-Simon.
But is it true that Christ's doctrine cannot be realized? There are precepts and counsels in it; and you, by confounding them, condemn Christianity, as if it commanded all to observe what is counselled only to a few exceptional existences called by God. To observe the counsels special virtue is required, and those monks who deserved so well even of society practised them. Rather than deride and destroy them, they diffused the evangelical counsels which they practised in their own lives—obedience, abstinence, purity; those virtues which would give that facilitas imperii—that self-control—which is so hard to keep; that virtue which is the order of love. Those monks peopled the Thebaid, lived in the poverty of St. Francis, in the austerities of St. Bruno, awaited death in caverns, and ate only herbs; others fled the world to pray for it, but the church never gave them pharisaical faces; life, soul, talents, imagination characterized them; the happiness of their existence was increased by the blessing of the church; feasts, music, and sacred rites abounded; social, domestic, and scientific life were nourished by Christian virtue and education; patriotism had its hymns if fortunate; audits, litanies, if unsuccessful; art and poetry became incorporated with worship; admiration for natural beauties was aroused; activity and prudence stimulated and eulogized, progress approved, and civilization encouraged.
Yet the rationalists would give the glory of this civil society of which we boast to man alone, while it is in fact the work of the supernatural gospel. In this we find light, virtue, harmony; that is, power, subjection, and agreement. The gospel establishes a respected and vigilant authority in face of a policy which traffics in opinions. Kings are bound by the same morality as the least subjects. Rulers swear to observe the law of God; that is, never to become tyrants. Power is exercised after the example set by God; and the head of the state is the first-born among brothers. Subjects are children who obey not propter timorem sed propter conscientiam—not from fear but for conscience' sake; an obedience to God rather than to men. Christianity asserted the true doctrine of equal rights with inequality of rank when it proclaimed that we are all brothers; it broke the chains of the slave; abolished hereditary enmity between nations, and all superiority save that of merit.
To deny that these advantages are derived from Christianity would now be stupidity; but they say that while it formerly worked wonders, there is no longer any necessity for religion, the priest, or Christ: morality has become acclimated; necessary truths are acquired; and so man can progress with laws, tradition, and social organization.
Those who speak in this way do not comprehend the connection between metaphysical and practical truth; do not realize that the most common maxims which we drink in with our mother's milk would become gradually obscured by separation from their source; as the necessary sanction would be wanting to them.
Between the merely honest man and the Christian, there will always be the difference which exists between the bird that can only hop and the full-fledged bird which flies. Let us suppose, even, that the learned of the future will govern themselves better than the philosophers of antiquity; still it is only religion that can say to the multitude, "Hope always and never obtain." If there is no heaven, if gold and pleasure are the only aspirations, why not enjoy them? Let a revolutionist arise and promise them, he will obtain a hearing much more readily than the philosopher who can promise only a doubtful eternity. But then what will become of society? If you preach resignation to the poor without giving them hope, will not hope arise without resignation?
It was the gospel which humanly unfettered the child, woman, and the poor. By it alone were exposed children and orphans gathered together; it founded hospitals and pious retreats for every disease of the body and mind. Vincent of Paul, Girolamo Miani, Calasanctius, and a host of others never ceased in the church; and even the world blesses their name, blesses their work, that of the holy infancy, and that for the education of Chinese children, and for the redemption of captives among the Moors. Entire religious congregations have been founded to save children from death, from penury, and from ignorance; so that at the destruction of these religious orders, we ought to say, as Christ to the mothers of Jerusalem, "Weep not over me, but over your children." We should weep the more when we see their intellects and souls entrusted to state officials who fashion them to suit their masters.