Harmony in generalities is easy; but not so in particulars. If you ask a Catholic assembly what it wants, all the members will reply, "The propagation and triumph of Catholic principles." But if you descend to particular enquiries, you may meet difficulties that close the way to success; disputes about fixed principles must therefore be eliminated from Catholic associations.
These associations are in the first place essentially laic, therefore it is not their business to decide questions of principle. Their aim is a practical one, namely, to annul the efforts of the revolution, to introduce the principles of Catholicity where they do not exist, and strengthen them where they do. It is not of their competence to determine them. They are called Catholic, therefore, in case of doubt, they must recur to the teaching church and accept her decisions. We repeat: the Catholic associations must keep within the bounds imposed by their very nature and title, and then there will be no collision of views, no wasting of precious time in useless disputes, no schisms and separations; but, with all the force of a strong faith, they will advance with dignity, security, and success in their undertakings.
In confirmation of this, we quote an apposite passage from the discourse pronounced by his eminence, Cardinal Schwarzenberg, in the general congress of the Catholic associations held at Prague in 1860. "The object of Catholic associations," says the eminent prelate, "is to take measures to introduce and assist the teaching, the principles, the precepts, and the desires of the church in the schools, in the life of the citizen and of the family, among merchants and men of business. Their duty is to support the teaching church by counsel and co-operation. Their duty is also to acknowledge with joyful mind the doctrines of the church, to follow them, defend and sustain them."
Who does not admit the great good performed by the Catholic associations of Germany in the course of the few years during which they have been established? And if we study the reason of their success, we shall find it in the undisturbed harmony of their views. The spirit of "liberal Catholicism" tried to influence them, but in vain. Their associates, mindful of their title and of their duty to the pastors of the church, and especially to the Roman Pontiff, obey his instructions without subtle distinctions and commentaries, and employ their talents properly in securing their prosperity.
An instance of their Catholic zeal is found in the letter sent to the Pope by the assembly held at Innsbrück preparatory to the general congress of the German Catholic societies in 1867. In that letter we read as follows: "On the 9th, 10th, and 11th of September, with the consent and approval of the most reverend Bishop of Brixen, the Catholics of Innsbrück, the capital of the Tyrol, will be gathered together in order to defend courageously their religion as far as God and their strength will allow; and, the errors and lies of vain men being rejected, such errors as your holiness has pointed out and condemned with fulness of authority in your encyclical letters, in order also to take salutary counsel required by the character of the times and circumstances, so as to promote the growth of Catholic life and charity, under the patronage of the Blessed Virgin Mary. An immense war, as you, Holy Father, have expressed it, is waged against divine revelation, against the Catholic Church, against the apostolic see, against good morals and Christian charity, the queen of all the virtues. While this war rages, every Catholic becomes a soldier of Christ; but we cannot carry on a good and just war if we do not cling with all the ardor of our soul to the apostolic see, fastened to that rock which God has placed in Rome; and if we are not helped and sustained by your supreme authority and your efficacious blessing; wherefore, we earnestly desire from our very inmost hearts to venerate, follow, and obey you, the Vicar of Christ, you, the chief pastor of the whole flock of the Lord, you, father of all the faithful. This is the unanimous feeling of all those who will be assembled in September at Innsbrück; this is the universal desire; and, all animated by this thought, God will defend the Christian doctrine and Christian charity."
Let these be the sentiments of all Catholic associations that may spring up; let this be their programme and the foundation of their constitution. The spirit of prompt submission to the teaching of the church should animate them. This is a simple consequence of the first element of Catholic life. Christ never said to any theologian, erudite man, learned historian, or particular society, "Be ye masters of the church, and let her hear you;" but he did say so to the bishops and to the pope in the person of the apostles and of Peter. Only one blinded by his own pride can deny this fundamental principle of the Catholic religion. The spirit of prompt obedience to lawful authority is the secret which alone will render Catholic societies capable of success.
But harmony of intelligence is not the only means by which Catholic associations can manifest their spirit. There must be unity of feeling and co-ordination of will, elements essential to every society.
V.
A Catholic association which possesses the spirit of submission to the teaching church, and possesses harmony of intelligence, is on the right road, and may hope to prosper in its undertakings. But how often does it happen that a serious impediment, an insurmountable barrier, stops the progress of a brave legion and disappoints the well-founded hopes of victory! Here is a danger which the best-intentioned Catholic association may encounter; an obstruction, an invincible barrier, which may arise from the unexpected disagreement of wills. Agreement of wills is essential as well as harmony of intelligence.
It is evident that, in order to maintain this agreement, we must remove the causes which might disturb it. There are two sources of discord; one arising from the internal relations of a society. The intellects may agree on the principles to be sustained, and the wills consent as to the end proposed; but the task is for the members to choose the same means and put them in practice. Here may arise the discord. Some project or design is proposed. It is debated. The dispute waxes warm. Hard words are interchanged. The majority, of course, carry the project; but the minority may disagree and refuse to co-operate in its execution. Hence disaffection, schisms, and secessions in the association. What is the root of all these troubles? It is, in one word, pride, the root of all schisms. One thinks himself more learned, of greater rank or of more experience than the others, therefore he will not be led by their judgment but by his own self-conceit. The trouble is small in the beginning, but it may produce disastrous results. What is the remedy? It is to bring to every discussion the true Catholic spirit of abnegation and of sacrifice. Whims and prejudices must be laid aside for the sake of harmony and the noble cause to be defended. Our God is a God of peace, not of commotion and disturbance. The best plan is not always that suggested by our weak judgment. Provided the plan of the majority be a good one, though it may not be the most perfect, still, for peace sake, let us adopt it, according to the advice of Xavier, that it is better to accept a unanimous plan, though not the best, rather than a perfect one which would cause dissensions among our brethren.