Explanation of Catholic Morals Part 10

If certain individuals do not like this kind of a thing, they are under no sort of an obligation to practise it. If they can get to heaven without the a.s.sistance of the saints, then let them do so, by all means; only let them be sure to get there. No one finds devotions repugnant but those who are ignorant of their real character and meaning. If they are fortunate enough to make this discovery, they then, like nearly all converts, become enthusiastic devotees, finding in their devotions new beauties, and new advantages every day.

And it is a poor Catholic that leaves devotions entirely alone, and a rare one. He may not feel inclined to enlist the favor of this or that particular saint, but he usually has a rosary hidden away somewhere in his vest pocket and a scapular around his neck, or in his pocket, as a last extreme. If he scorns even this, then the chances are that he is Catholic only in name, for the tree of faith is such a fertile one that it rarely fails to yield fruit and flowers of exquisite fragrance.

Oh! of course the lives of all the saints are not history in the strictest sense of the word. But what has that to do with the Communion of Saints? If simplicity and naivete have woven around some names an unlikely tale, a fable or a myth, it requires some effort to see how that could affect their standing with G.o.d, or their disposition to help us in our needs.

Devotions are not based on historical facts, although in certain facts, events or happenings, real or alleged, they may have been furnished with occasions for coming into existence. The authenticity of these facts is not guaranteed by the doctrinal authority of the Church, but she may, and does, approve the devotions that spring therefrom.

Independently of the truth of private and individual revelations, visions and miracles, which she investigates as to their probability, she makes sure that there is nothing contrary to the deposit of faith and to morals, and then she gives these devotions the stamp of her approval as a security to the faithful who wish to practise them. A Catholic or non-Catholic may think what he likes concerning the apparitions of the Virgin at Lourdes; if he is dense enough, he may refuse to believe that miracles have been performed there. But he cannot deny that the homage offered to Our Lady at Lourdes, and known as devotion to Our Lady of Lourdes, is in keeping with religious worship as practised by the Church and in consonance with reason enlightened by faith, and so with all other devotions.

A vase of flowers, a lamp, a. burning candle before the statue of a saint is a prayer whose silence is more eloquent than all the sounds that ever came from the lips of man. It is love that puts it there, love that tells it to dispense its sweet perfume or shed its mellow rays, and love that speaks by this touching symbolism to G.o.d through a favorite saint.

CHAPTER x.x.xIII.

IDOLATRY AND SUPERSt.i.tION.

THE first and greatest sinner against religion is the idolater, who offers G.o.d-worship to others than G.o.d. There are certain attributes that belong to G.o.d alone, certain t.i.tles that He alone has a right to bear, certain marks of veneration that are due to Him alone. To ascribe these to any being under G.o.d is an abomination, and is called idolatry.

The idols of paganism have long since been thrown, their temples destroyed; the folly itself has fallen into disuse, and its extravagances serve only in history "to point a moral or adorn a tale."

Yet, in truth, idolatry is not so dead as all that, if one would take the pains to peruse a few pages of the current erotic literature wherein people see heaven in a pair of blue eyes, catch inspired words from ruby lips and adore a well trimmed chin-whisker. I would sooner, with the old-time Egyptians, adore a well-behaved cat or a toothsome cuc.u.mber than with certain modern feather-heads and gum-drop hearts, sing hymns to a shapely foot or dimpled cheek and offer incense to "divinities," G.o.dlike forms, etc. The way hearts and souls are thrown around from one to another is suggestive of the national game; while the love they bear one another is always infinite, supreme, without parallel on earth or in heaven.

No, perhaps they do not mean what they say; but that helps matters very little, for the fault lies precisely in saying what they do say; the language used is idolatrous. And a queer thing about it is that they do mean more than half of what they say. When degenerate love runs riot, it dethrones the Almighty, makes G.o.ds of clay and besots itself before them.

What is superst.i.tion and what is a superst.i.tious practice? It is something against the virtue of religion; it sins, not by default as unbelief, but by excess. Now, to be able to say what is excessive, one must know what is right and just, one must have a measure. To attempt to qualify anything as excessive without the aid of a rule or measure is simply guesswork.

The Yankee pa.s.ses for a mighty clever guesser, outpointing with ease his transatlantic cousin. Over there the sovereign guesses officially that devotion to the Mother of G.o.d is a superst.i.tious practice. This reminds one of the overgrown farmer boy, who, when invited by his teacher to locate the center of a circle drawn on the blackboard, stood off and eyed the figure critically for a moment with a wise squint; and then said, pointing his finger to the middle or thereabouts: "I should jedge it to be about thar'." He was candid enough to offer only an opinion. But how the royal guesser could be sure enough to swear it, and that officially, is what staggers plain people.

Now right reason is a rule by which to judge what is and what is not superst.i.tious. But individual reason or private judgment and right reason are not synonyms in the English or in any other language that is human. When reasoning men disagree, right reason, as far as the debated question is concerned, is properly said to be off on a vacation, a thing uncommonly frequent in human affairs. In order, therefore that men should not be perpetually at war concerning matters that pertain to men's salvation, G.o.d established a competent authority which even simple folks with humble minds and pure hearts can find. In default of any adverse claimant the Catholic Church must be adjudged that authority. The worship, therefore, that the Church approves as worthy of G.o.d is not, cannot be, superst.i.tion. And what is patently against reason, or, in case of doubt, what she reproves and condemns in religion is superst.i.tious.

Leaving out of the question for the moment those species of superst.i.tion that rise to the dignity of science, to the accidental fame and wealth of humbugs and frauds, the evil embraces a host of practices that are usually the result of a too prevalent psychological malady known as softening of the brain. These poor unfortunates imagine that the Almighty who holds the universe in the hollow of His hand, deals with His creatures in a manner that would make a full-grown man pa.s.s as a fool if he did the same. Dreams, luck-pieces, certain combinations of numbers or figures, ordinary or extraordinary events and happenings--these are the means whereby G.o.d is made to reveal to men secrets and mysteries as absurd as the means, themselves. Surely G.o.d must have descended from His throne of wisdom.

Strange though it appear, too little religion--and not too much--leads to these unholy follies. There is a religious instinct in man. True religion satisfies it fully. Quack religion, pious tomfoolery, and doctrinal inept.i.tude foisted upon a G.o.d-hungry people end by driving some from one folly to another in a pitiful attempt to get away from the deceptions of man and near to G.o.d. Others are led on by a sinful curiosity that outweighs their common-sense as well as their respect for G.o.d. These are the guilty ones.

It has been said that there is more superst.i.tion--that is belief and dabbling in these inane practices--to-day in one of our large cities than the Dark Ages ever was afflicted with. If true, it is one sign of the world's spiritual unrest, the decay of unbelief; and irreligion thus a.s.sists at its own disintegration. The Church swept the pagan world clean of superst.i.tion once; she may soon be called upon to do the work over again.

CHAPTER x.x.xIV.

OCCULTISM.

SPIRITISM as a theory, a science, a practice, a religion, or--I might add--a profitable business venture, is considered an evil thing by the Church, and by her is condemned as superst.i.tion, that is, as a false and unworthy homage to G.o.d, belittling His majesty and opposed to the Dispensation of Christ, according to which alone G.o.d can be worthily honored. This evil has many names; it includes all dabbling in the supernatural against the sanction of Church authority, and runs a whole gamut of "isms" from fake trance-mediums to downright diabolical possession.

The craft found favor with the pagans and flourished many years before the Christian era. Wondrous things were wrought by the so-called pythonic spirit; evidently outside the natural order, still more evidently not by the agency of G.o.d, and of a certainty through the secret workings of the "Old Boy" himself. It was called Necromancy, or the Black Art. It had attractions for the Jews and they yielded to some extent to the temptation of consulting the Python. For this reason Moses condemned the evil as an abomination. These are his words, taken from Deuteronomy:

"Neither let there be found among you any one that consulteth soothsayers, or observeth dreams and omens; neither let there be any wizard, nor charmer, nor any one that consulteth pythonic spirits or fortune tellers, or that seeketh the truth from the dead. For the Lord abhorreth all these things; and for these abominations He will destroy them."

The Black Art had its votaries during the Middle Ages and kept the Church busy warning the faithful against its dangers and its evils.

Even so great a name as that of Albert the Great has been a.s.sociated with the dark doings of the wizard, because, no doubt, of the marvelous fruits of his genius and deep learning, which the ignorant believed impossible to mere human agency. As witchcraft, it nourished during the sixteenth and seventeenth centuries. The excesses to which it gave rise caused severe laws to be enacted against it and stringent measures were taken to suppress it. Many were put to death, sometimes after the most cruel tortures. As is usually the case, the innocent suffered with the guilty. The history of the early New England settlers makes good reading on the subject.

Some people claim that the spiritism of to-day is only a revival of old-time witchery and necromancy, that it is as prevalent now as it was then, perhaps more prevalent. "Only," as Father Lambert remarks, "the witch of to-day instead of going to the stake as formerly, goes about as Madam So-and-So, and is duly advertised in our enlightened press as the great and renowned seeress or clairvoyant, late from the court of the Akoorid of Swat, more recently from the Sublime Porte, where she was in consultation with the Sultan of Turkey, and more recently still from the princ.i.p.al courts of Europe. As her stay in the city will be brief, those who wish to know the past or future or wish to communicate with deceased friends, are advised to call on her soon. Witchcraft is as prevalent as it ever was, and the witches are as real. They may not have cats on their shoulders or pointed caps, or broomsticks for quick transit, but they differ from the witches of the past only in being liberally paid, instead of liberally punished."

The Church does not deny the possibility of intercourse between the living and the souls of the dead; she goes farther and admits the fact that such intercourse has taken place, pointing, as well she may, to the Scriptures themselves wherein such facts are recorded. The lives of her saints are not without proof that this world may communicate with the unknown. And this belief forms the groundwork, furnishes the basic principles, of Spiritism.

Nevertheless, the Church condemns all attempts at establishing such communication between the living and the dead, or even claiming, though falsely, such intercourse. If this is done in the name of religion, she considers it an insult to G.o.d, Who thereby is trifled with and tempted to a miraculous manifestation of Himself outside the ordinary channels of revelation. As an instrument of mere human curiosity, it is criminal, since it seeks to subject Him to the beck and call of a creature. In case such practices succeed, there is the grave danger of being mislead and deceived by the evil spirit, who is often permitted, as the instrument of G.o.d, to punish guilty men. When resorted to, as a means of relieving fools of their earnings, it is sacrilegious; and those who support such impious humbugs can be excused from deadly sin only on the grounds of lunacy.

Hypnotism and Mesmerism differ from Spiritism in this, that their disciples account for the phenomena naturally and lay no claim to supernatural intervention. They produce a sleep in the subject, either as they claim, by the emanation of a subtile fluid from the operator's body, or by the influence of his mind over the mind of the subject They are agreed on this point, that natural laws could explain the phenomenon, if these laws were well understood.

With this sort of a thing, as belonging to the domain of science and outside her domain, the Church has nothing whatever to do. This is a theory upon which it behooves men of science to work; they alone are competent in the premises. But without at all encroaching on their domain, the Church claims the right to p.r.o.nounce upon the morality of such practices and to condemn the evils that flow therefrom. So great are these evils and dangers, when unscrupulous and ignorant persons take to experimenting, that able and reliable physicians and statesmen have advocated the prohibition by law of all such indiscriminate practices. Crimes have been committed on hypnotized persons and crimes have been committed by them. It is a dangerous power exercised by men of evil mind and a sure means to their evil ends. It is likewise detrimental to physical and moral health. Finally, he who subjects himself to such influence commits an immoral act by giving up his will, his free agency, into the hands of another. He does this willingly, for no one can be hypnotized against his will; he does it without reason or just motive. This is an evil, and to it must be added the responsibility of any evil he may be made to commit whilst under this influence. Therefore is the Church wise in condemning the indiscriminate practice of hypnotism or mesmerism; and therefore will her children be wise if they leave it alone. It is not superst.i.tion, but it is a sin against man's individual liberty over which he is const.i.tuted sole guardian, according to the use and abuse of which he will one day be judged.

CHAPTER x.x.xV.

CHRISTIAN SCIENCE.

A RECENTLY discovered sin against the First Commandment is the worship of Mrs. Eddy, and it is commonly called Christian Science. This sacrilegious humbug was conceived in the brain of an old woman up in New Hampshire and, like the little demon of error that it is, it leaped forth, after a long period of travail, full-fledged and panoplied, and on its lips were these words: "What fools these mortals be!" Dame Eddy gets good returns from the sacrilegio-comic tour of her progeny around the country. Intellectual Boston is at her feet, and Boston pays well for its amus.e.m.e.nts.

It is remarkable for an utter lack of anything like Christianity or science. It is as Christian as Buddhism and as scientific as the notions of our early forefathers concerning the automobile. It is a parody on both and like the usual run of parodies, it is a success.

The average man should not attempt to delve down into the mysterious depths of mind and matter which form the basis of this system. In the first place, it is an impossible task for an ordinary intelligence; then, again, it were labor lost, for even if one did get down far enough one could get nothing satisfactory out of it. The force of Eddyism lies in its being mysterious, incomprehensible and contradictory. These qualities would kill an ordinary system, but this is no ordinary system. The only way to beat the Christian Scientist is to invite him to focus all the energy of his mind on a vulgar lamp-post and engrave thereon the name of the revered Eddy--this to show the power of mind. Then to prove the non-existence of matter, ask him to consent to your endeavoring to make a material impression on his head with an immaterial hammer.

Of course this is not what he meant; but what he did mean will become by no means clearer after the wearisome, interminable lengths to which he will go to elucidate. The fact is that he does not know it himself, and no one can give what he does not possess. True philosophy tells us to define terms and never to employ expressions of more than one meaning without saying in what sense we use them. Contempt of this rule is the salvation of Christian Science, and that is where we lose.

Yet there is something in this fad after all. Total insanity is never met with outside state inst.i.tutions, and these people are at large. The ravings of a delirious patient are often a monstrous ma.s.s of wild absurdities; but, if you question the patient when convalescent, you will sometimes be surprised to find they were all founded on facts which had become exaggerated and distorted. There is no such thing as pure unadulterated error. All of which is meant to convey the idea that at the bottom of all fraud and falsehood there is some truth, and the malice of error is always proportionate with the amount of truth it has perverted.

The first truth that has been exaggerated beyond recognition is this, that a large proportion of human diseases are pure fiction of morbid imaginations, induced by the power of the mind. That such is the case, all medical men admit. Thus, the mind may often be used as a therapeutic agent, and clever physicians never fail to employ this kind of Christian Science. Mrs. Eddy is therefore no more the discoverer of the "malade imaginaire" than Moliere. When you' distort this truth and write books proclaiming the fact that all ills are of this sort, then you have Eddyism up to date. Mrs. Eddy gathers her skirts in her hand and leaps over the abyss between "some ills" and "all ills" with the agility of a gazelle. Yes, the mind has a wonderful power for healing, but it will make just as much impression on a broken leg as on a block of granite. So much for the scientific part of the theory.

The method of healing of Jesus Christ and that of the foundress of Christian Science are not one and the same method, although called by the name of faith they appear at first sight to the unwary to be identical. There is a preliminary act of the intelligence in both; there is the exercise of the will power; and a mention of G.o.d in Eddyism makes it look like a divine a.s.sistance. To the superficial there is no difference between a miracle performed at Lourdes by G.o.d at the intercession of the Blessed Virgin and a "cure" effected by the Widow of New Hampshire hills.

Yet there is a wide difference, as wide as the abyss between error and truth. In faith healing, G.o.d interposes and alone does the healing. It is a miracle, a suspension of the ordinary laws of nature. Faith is not a cause, but an essential condition. In Christian Science, it is the mind of the patient or of Mrs. Eddy that does the work. It is G.o.d only in the sense that G.o.d is one with the patient. Mind is the only thing that exists, and the human mind is one with the Mind which is G.o.d. Then again this cure instead of being in opposition to the normal state of things like a miracle, itself establishes a normal state, for disease is abnormal and in contradiction with the natural state of man. Mental healing, according to this system sets the machine going regularly; miracles put it out of order for the moment. Christian Science therefore, repudiates the healing method of Jesus by faith and sets up one of its own, thereby forfeiting all t.i.tle to be called Christian.

Being, therefore, neither Christian nor scientific, this new cult is nothing but pure nonsense, like all superst.i.tions; the product of a diseased mind swayed by the demon of pride, and should be treated princ.i.p.ally as a mental disorder. The chief, and only, merit of the system consists in ill.u.s.trating the truth, as old as the world, that when men wander from the House where they are fed with a celestial nourishment, they will be glad to eat any food offered them that has a semblance of food, even though it be but husks and refuse. Man is a religious animal; take away the true G.o.d, and he will adore anything or everything, even to a cuc.u.mber. However limited otherwise, there is no limit to his religious folly.

CHAPTER x.x.xVI.

SWEARING.

"THOU shalt not take the name of the Lord, thy G.o.d in vain."

A name is a sign, and respect for G.o.d Himself, as prescribed by the First Commandment through faith, hope, charity, prayer and religion, naturally implies respect for the name that stands for and signifies G.o.d. Your name may, of itself, be nothing more than mere sound; but used in relation to what it represents, it is as sacred, and means as much to you, as your very person, for whatever is addressed to your name, whether of praise or blame, is intended to reach, and does effectively reach, yourself, to your honor or dishonor. You exact therefore of men, as a right, the same respect for your name as for your person; and that is what G.o.d does in the Second Commandment.

The name of G.o.d represents all that He is. He who profanes that name profanes a sacred thing, and is guilty of what is, in reality, a sacrilege. To use it with respect and piety is an act of religion which honors G.o.d. Men use and abuse this holy name, and first of all, by swearing, that is, by taking oaths.

In the early history of mankind, we are told, swearing was unknown. Men were honest, could trust each other and take each other's word. But when duplicity, fraud and deception rose out of the corrupt heart of man, when sincerity disappeared, then confidence disappeared also, no man's word was any longer good. Then it was that, in order to put an end to their differences, they called upon G.o.d by name to witness the truth of what they affirmed. They subst.i.tuted G.o.d's unquestioned veracity for their own questioned veracity, and incidentally paid homage to His truth; G.o.d went security for man. Necessity therefore made man swear; oaths became a subst.i.tute for honesty.

A reverent use of the name of G.o.d, for a lawful purpose, cannot be wrong; on the contrary, it is good, being a public recognition of the greatest of G.o.d's attributes--truth. But like all good things it is liable to be abused. A too frequent use of the oath will easily lead to irreverence, and thence to perjury. It is against this danger, rather than against the fact itself of swearing, that Christ warns us in a text that seems at first blush to condemn the oath as evil. The common sense of mankind has always given this interpretation to the words of Christ.

An oath, therefore, is a calling upon G.o.d to witness the truth of what we say, and it means that we put our veracity on a par with His and make Him shoulder the responsibility of truthfulness.

To take an oath we must swear by G.o.d. To swear by all the saints in the calendar would not make an oath. Properly speaking, it is not even sufficient to simply say: "I swear," we must use the name of G.o.d. In this matter, we first consider the words. Do they signify a swearing, by G.o.d, either in their natural sense or in their general acceptation?