And woman? From what base degradation and turpitude has she been raised by Christianity. But the state law wills that she should be thus addressed: "Thou hast been brought up to purity; to avoid every impure act and look; but henceforth I, the mayor, command thee to give thyself up to the man whom I, the mayor, designate as thy husband." On the other hand, the socialists wish to take her out of the domestic sanctuary to take part in business, in government, in war; she must become a woman of letters, a politician and a heroine. Ah! the heroism of woman consists in fulfilling her domestic duties, in the apostleship of doing good; let her have the heroism of faith and virtue, and she will save the world, as she helped so much to do in the person of Mary over eighteen centuries ago.
"Blessed are the poor, for theirs is the kingdom of God," said Christ; and his chief followers took care of the poor, instructed them, supplied their wants with alms; made them noble with blessings; and, since it is necessary to suffer, the poor were taught to bear their ills with the hope of immortal recompense. But the strong-minded of this age fiercely scream about the rights of the poor; and yet rob spontaneous and virtuous charity of the means of supplying the wants of the poor. The necessity of official aid is created, and thus pride and rancor against the rich are excited, while suffering remains without consolation.
VI.
All these points have their objections and suitable answer well developed in our orator's work. Alimonda examines man in relation to the church and shows how human reason, while it strives to rebel against her, is obliged to bless her, even by the mouth of her most determined enemies, as happened to the prophet Balaam. This church was not established by the power of man or by progressive development; she was born beautiful and perfect, the same in the upper room at Jerusalem as in the Council of Trent; she underwent every species of hostility, violent and puerile, of kings and people, of rogues and editors, and yet always remained whole and alive.
While human institutions regulate man, the church aspires to the government of souls. Although she aimed at so much, she was listened to; she defined what good meant; restricted authority; gave the law of work; and was believed. Even the ancient churches by their very nature were spiritual societies; but they exercised no influence on consciences, little on men's conduct, less even than the schools of philosophy. Later heresies and schisms could not spread or establish themselves, except by force and war, or by allowing every one to be the judge of his own conscience and reason; that is, heresy did not pretend to direct souls. Our church has a perfect and unchangeable order for the government of conscience, an order which does not vary according to opinion. The latter will say with Thierry that the conquered are always right; with Cousin and Thiers, that it is the conqueror who is is always right. Which is one to believe? It will be said that the voice of the people is the voice of God, and that common sense ought to be the rule of our actions. Well, suppose it is; how can we interrogate it? Where is its decision? Where its organ? They will tell us to-day it is "universal suffrage." We shall not dwell on such nonsense: we merely inquire, must I ask its advice in reference to my private actions? I need for these safe, well expressed, and efficacious principles.
The church answers every question; and her answers are always the most generous, the most human, and the most kind to the weak. She has a mixed government—monarchical, aristocratic, and democratic; her aristocrats are poor fishermen. By this she is the type of modern governments which have the representative system. Rationalism wants to substitute revolution for this; takes away from the people the good conditions peculiar to them, acquired by them, legitimate and independent of governments; and makes atheism the lever with which to subvert politics. The apostles of rationalism adore liberty, provided they are her priests and sacrificators; create a new author of civilization—the rabble; oblige kings to divide their authority with the mob; the mob upsets its creatures; kings run away; good men hide; the owners of property, menaced by the dogma of plebeian avidity, oppose the bayonet to the knife of the rabble until these are overcome.
Precisely because the temporal mission of the church is great as the mistress and legislator of nations, precisely because she is authority, the impotent violently, and the powerful foolishly, attack her at a time when men want rights without duties, the husband as well as the citizen, the laborer as well as the legislator.
The church alone has saints; she is universal, perpetual, irreformable: characters which manifest her divine origin and divine actuation.
This divinity of the church is found in Catholicism, not in Protestantism. Catholicity alone has positive unity of faith, love, civilization; that is, light, sacrifice, virtue, which Protestantism lacks. All history and statistics, not systematically false or officially disfigured, which looks further than merely a few years, show that civilization does not progress so well with Protestantism. The Catholic Church had conquered the world and formed modern civilization before the unity of faith and charity was broken; and she would have done more had there been no rupture; and had not the religious wars impeded her power, menaced Europe with a new barbarism, subjected it again to the scourge of armies and conquests, which prevent us even yet from considering our age superior to the most deplorable of past centuries.