In the hamlet of Val-des-Bois, in the centre of this district, an industrial family settled about half a century ago, and brought with it the example of every Christian virtue. Kind towards their workmen, generous even beyond their gains, Messieurs Harmel assembled around their vast establishment all the religious and philanthropic institutions by means of which it has hitherto been attempted to re-establish harmony in the world of labor.
As is but too frequently the case, they failed in this attempt completely. But they were not daunted, nor did they rest satisfied with their past endeavors; for, if they loved the working-men, they loved their Lord still more, and desired as earnestly as ever that he should reign in the hearts of those in their employ.
Not many years ago it occurred to one of them to introduce among the population of their factories—which did not count a single practising Christian—the principle of the Catholic Association. He determined to ask four men to join together to form the nucleus of a circle, and three young girls to be received as Enfants de Marie and wear the badge. In proportion as the associations developed themselves he multiplied them according to the sex, age, and condition of each individual; and this with such success that at the present time the twelve hundred souls who people Val-des-Bois are united in a marvellous aggregation of pious confraternities, among whose members are made, in the course of a year, more than ten thousand communions, in the intention of making reparation to our Lord for the outrages he receives in the modern factory.
Then, also, as earthly goods are often increased abundantly to those who seek first the kingdom of God, the principle of Catholic Association applied to the families of the Factory of the Sacred Heart (l’Usine du Sacrè-Cœur)—for it bears this name—has realized there innumerable economical benefits, a fact which will not surprise those who know the power of this principle. Assistance of every kind, clothing, food, and fuel at very reasonable prices, schools free of expense to the parents, and occasional holidays for recreation, have brought with them, together with economy, the comfort also and prosperity of the families. All these institutions, economic, charitable, and religious, are governed by those personally interested. The circle, which brings together the fathers of families, is, as it were, the centre of this machinery; and the master, who is its motive power, associates with himself not only all the members of his own family and the chaplain of the factory, but also his principal employés, to fulfil the paternal function of a protecting and directing committee, and so to secure to the association the chances of continuance as well as the fruits of example. To this end delegates are annually appointed, who, under the presidency of the master, are the guardians of the corporation.
We will give the result of all these well-considered combinations in M. Harmel’s own words:[[113]]
“By the persevering endeavors of many years we have attained the end at which we aimed. Families are reconstituted, peace and love have taken the place of quarrels and disorder around the domestic hearth; the mother rejoices at the change wrought in her husband and children; the father finds in a new life the courage and happiness of labor; his home is delightful to him from the respect of his children, the ready cheerfulness of his wife, and the love of all. Economy has put an end to debts and created savings; the anniversary festivals of the family bring back that affectionate gayety and warmth which give repose amid the fatigues of life, and inspire fresh ardor to go bravely on the way. When we are in the midst of these good and honest faces transformed by Christian influences, we read there confidence and love, and thank the good God who has made the large family of Val-des-Bois.” Such are the experiences there obtained, as if to complete those of the Cercle Montparnasse.
Alone among the many excellent men who, after the war and Commune, arose to attempt some means of healing the internal wounds of France, the members of the Œuvre Ouvrière took a solemn engagement, the terms of which were marked out with precision. Each member affixes his signature to an individual and public act of devoted adhesion to the doctrines defined by the Syllabus of the Errors of Modern Society. Preserved, therefore, from the liberalism which in reality puts oppression into the hands of the strongest, and the socialism which demands it for the masses, they will pursue more efficaciously than either of these the vindication of the popular interests, such as the due observance of the Sunday and the protection of the family and home, and, guided by grace and supported by prayer, will find Christian solutions for all the social questions of labor.
The work of the Catholic circles has set on foot a periodical for the study and discussion of these questions—namely, the review which borrows its title from one of the principles of the work: L’Association Catholique. It is open to all questions, but not to all doctrines, for a work which, at the head of its statutes, invokes the definitions of the Catholic Church cannot admit the errors which she has condemned. It numbers among its contributors some of the best social economists and solid Christian writers of the time, and thus provides weapons of proof to the polemics of the Catholic press, besides furthering the great social effort made by the association, which now reckons three hundred circles in all parts of France.
In conclusion, we would mention that it must be borne in mind that the important part in this good work is not the exclusive institution of circles, this being only the first and one of the different forms under which the principle is brought to act. That principle is the direction and protection of the working-classes by the higher and more educated, and the association of the interests of both, as opposed to the lamentable antagonism of the same different classes which is, in our times, the great difficulty of social government and the source of increasing disorder and conflict. These associations are intended to react, by every possible means, against the erroneous social theories so numerous and so impotent for good, and to bring into practice the only true and effectual social law—namely, conformity to the social duties of Catholics. Our religion has remedies for all evils; its practice is supreme political and social wisdom, and in the alarming state of society among the working-classes there cannot be, nor ever will be, found any other course to be adopted than to return to the rules of Christian life. It is evident, then, how wide a field is opened by such a desire breaking forth in the hearts and minds of fervent Christians such as M. de Mun and his friends, and it would be impossible to show in few words all that it has produced and is producing by the grace of God; and although this work of charity has originated in France, and at present exists only in France, it may, it is to be hoped, give rise to similar laudable efforts in all countries, where also, among their associations of Catholic circles for the working-classes, shall, as in this country, be raised the labarum of Constantine and its sacred motto: “In hoc signo vinces.”