The synagogue, sustained by the coalition of Pharisees and Sadducees, undertook to regenerate Judea by taking the life of Jesus, Son of God, true God and true Man. The great sin of Jesus Christ in the eyes of the synagogue was similar to that of the church of Jesus in the eyes of the Masonic Order. He was the Son of God and the Word of Truth, as the church is his spouse and the organ of the truth.
But there stood many obstacles in the way of compassing his death. First, there needed a lawful sanction, and there was none. Secondly, it was necessary to take him captive, a very dangerous undertaking, for he was always surrounded by throngs of devoted followers and friends. Thirdly, it was necessary to keep the people in good humor, or, as Jesus was their principal benefactor, they might rebel against this public execution. Fourthly, it was necessary to ascertain that the Romans, who had cognizance of capital cases in Palestine, would connive at his trial for life and at his sentence to death. Fifthly, they had to risk the display of his miraculous power, for his miracles surpassed all that had ever been seen in Israel. It must be admitted that these difficulties were very formidable. Yet what happened? Everything was made easy. The sanction of law was found in a tissue of lies and political misindictments, successful beyond all expectation. His capture proved the easiest imaginable, through the unexpected treachery of one of his own disciples, who sold him for a bauble. The populace was led with wonderful facility not only not to rise to his rescue, but in a solemn plébiscite to save the robber Barabbas at his expense, and to sentence him to an ignominious death. The Romans made some show, through Pilate, in his defence; but after five times declaring him innocent of every charge, condemned him to the cross, following the will of the synagogue to the last; and finally Jesus, though challenged with insult to the exercise of his supernatural powers, abstained mysteriously from their use, and did nothing to withdraw himself from torture or death. Could any greater facility of consummation be imagined than was here shown in the accomplishment of this tremendous deicidal act? But will our Israelitish apostle have the heart to undertake to win over Italian Catholics to the belief that the wonderful success of the crucifixion (permitted, as it undeniably was) is to be construed as a caress bestowed by Providence upon a corrupt and apostate synagogue, and as a palpable and unmistakable proof of his protection of the bloody and treacherous council that sentenced him to death?
Between the Jewish sacrilege directed against the adorable Person of the Incarnate Word, and the Italian sacrilege against the Vicar of that Word, there is but this distinction: that the Person aimed at in the former was God present in his human nature, and the Person aimed at in the latter was God present in his church.
In the days of Pontius Pilate and Caiphas, the Jews slew the material body of our Blessed Lord: the latter-day Jews, in these days of Lanza and Visconti-Venosta, would, if they could, slay the Spiritual Body of the same Jesus Christ. And do you dare, wretched Pharisees, to ask of us Catholic believers to recognize in the facilities that have attended until now this monstrous sacrilege of yours, this second deicidal act, the smiles of an approving Providence, and the marks of a divine protection accorded to the prompt success of your heaven-defying crime?
The capital error of the gross and impious sophism now the subject of our comment, consists evidently in the assumption that easy and unexpected success (in operations ordinarily of a very arduous character) is a sure note of the divine approval, even when the accomplished facts are manifest breaches of the Decalogue.
A proposition of this sort, if it had the least value, would serve to sanction any atrocity, however monstrous, provided it were only successfully and rapidly achieved.
Such wretches as Passatori, Ninco Nanchi, Carusi, and Troppmann ought in this view to be regarded as protected and caressed by Divine Providence. Every prosperous villain would only have to quote to his judges the argument of the Opinione to conciliate their approbation, and to obtain from them not only an acquittal, but an honorable testimonial in high praise of these favorites of heaven.
True it is, however, that a striking and brilliant success dazzles the judgment of men without faith, or of men with faith as sensual as their flesh.
We Catholics, on the contrary, are rich in the possession of a divine promise which keeps us cheerful and buoyant with hope in the face of what seems like the final triumph of the wicked. And this is more especially true when we have to deal with those who plot against the church and its visible Head, adversus Dominum, et adversus Christum ejus. Nobody that we know of has set this promise in a truer light than P. Paul Segneri, and we take the liberty to transcribe here for our readers two or three passages of his, which are just so much gold to the purpose we have in view.