The Young Priest's Keepsake Part 10

Up to the time of the Parnell crisis the priests imagined their feet were planted upon a solid rock; they discovered they were standing on a pie-crust. What a startling revelation was in store for them. Small wonder they rubbed their eyes and asked in bewilderment, Are we in Catholic Ireland?

The ground broke; the fiery breath of h.e.l.l belched forth. We saw the devil spitting hate through the lips of politicians, the columns of the Press, and the resolutions of the schoolmasters.

Terrible as was this outward exhibition, it revealed but a fraction. The spirit of revolt and infidelity that raged within the b.r.e.a.s.t.s of young men and darkened their conversation was awful. The writings of avowed freethinkers and libertines were devoured, and if any young man had the heroic courage to remonstrate, his words would be drowned in derision.

G.o.d permitted that warning to come, but have we taken it as a warning? What efforts have we made since to secure the entrenchments? The danger pa.s.sed, and we sank back into the old, dreamy lethargy, and left the field open to the devil to sow his tares anew. Our greatest danger to-day is our apparent safety. We wrap ourselves into a false security, while a dry rot is permitted to stealthily corrode the pillars of intellectual conviction that must uphold all. Unless this is fought, and fought effectively, the structure of our Catholic life will topple like a house of cards.

[Side note: Objections answered]

All looks calm now, but so long as the causes that produced the sad outburst of twenty years ago continue unchecked, worse inevitably awaits us. I may be told. Look at the union of priests and people to-day; look at our flourishing sodalities and our beautiful churches.

The union of priests and people was then tested by one strong wrench, and it snapped; and so long as the evil forces that caused the fissure continue to gnaw once more the bond that unites the hearts of priests and people, is it stronger you expect that bond to grow?

With regard to our pious sodalities. Did the question ever present itself--How much of the average sodalist's piety is resting on sentiment and tradition, and how little of it on intellectual conviction? Transplant him from the hotbed to the ice-chills of infidelity in America or Australia, where the very air is electric with doubt and denial, and when the storm beats upon him, is his head armed to defend his Faith?

Where could he get the necessary knowledge? Not from the book in his hand, for it is "Marie Corelli" or "Hall Caine" you find him best acquainted with. Not from the Catholic newspaper, for the question is--Do we possess one? It is a strange fact that while Irish Catholics abroad have founded, and support, splendid Catholic journals in every land where they have found a home, the mother Church from which they sprang is practically defenceless.

He gets poor a.s.sistance from the pulpit; for while homilies and exhortations are admirable in their way, they fall far short of covering the needs of this questioning age. Our dogmatic treatises are permitted to lie entombed in dust on our top shelves, while clear and homely exposition of Catholic truth would be drunk in like honey by the people.

You point to our beautiful churches, beautiful they are indeed.

But to what purpose do we raise temples of stone if we permit the living temple of the soul to be eaten into by the poison mildews of evil thought. The Continent is dotted over with stately but empty basilicas, silent and mournful monuments to a Faith and a love long since departed.

[Side note: Questions]

Now that we begin to realise the danger and the extent of this evil, a number of questions naturally suggest themselves.

[Side note: I]

How is it that the master carefully scrutinizes the character of a servant before admitting her into his house, lest her influence in his home might be for evil, and that same man allows the author to pa.s.s in unchallenged? The author comes, not to minister but to master; to impress his thoughts on the minds and perhaps blast the virtue of the children.

[Side note: 2]

Since every parent is bound to provide that his children's apartments are well supplied with healthy air, is not the obligation far more serious to take care that the moral atmosphere of the home does not hold the deadliest poisons in solution?

[Side note: 3]

[Side note: Questions]

Why does not the young girl, who is so fastidious about the cla.s.s of people with whom she will a.s.sociate, exercise even ordinary discrimination in the selection of an author? This is the companion whose influence sinks deeper and lasts longer than that of the person with whom she sips tea or takes a walk. He whispers into her soul under the shade of the midnight lamp. He embeds his principles on her brain. He lives in her dreams. He becomes her oracle to conjure by.

[Side note: 4]

Or, let us put the question this way: How many of the men and women who flit across the pages of modern fiction would a respectable Catholic admit into his home or introduce to his family? He would not give them his company, but he gives them his brains. The hem of his garment they may not touch, but the pith of his life he places at their disposal. Make no mistake about it. You cannot shake off the influence of your author. His thoughts become your thoughts. He weaves himself into the woof of your mind.

[Side note: 5]

How is it that when the proselytiser comes to your parish in human shape you are all afire, but when he comes speaking, not by one but a hundred tongues, silently but effectively sapping the Faith or virtue of your flock, no pulpit rings with denunciation?

All these questions may be answered by another most pertinent to the priest.

Have the people been taught to realise the danger confronting them? Have their consciences been awakened? Have we been dumb watch-dogs while they are being devoured?

[Side note: Apologies]

The treatment of this subject would be incomplete if the stock apologies for dangerous reading were not dealt with.

When you remonstrate with a Catholic on the character of his reading, you are sure to be met with some of the following, and any one of them is supposed to be a complete justification, no matter how bad the book:--

[Side note: Style]

"_I read these books for the style_." This is sometimes heard from people whose pretentions to literary taste borders on the grotesque; but let that pa.s.s. Has a paralysis fallen on every hand that wields a Catholic pen? Does the light of Faith beaming on a human mind quench the beauties of imagination or dull the taste? Or, is a perfect style to be found only among the apostles of evil? Surely the long range of Catholic writers offers an ample variety of the most perfect exponents of literary style.

Let us be honest. It is not for the style these books are read; it is because they gratify an unhealthy craving, because they are soft, sensual, suggestive, and stimulate feelings not far from the border-land of sin.

[Side note: I see no harm]

"_I see no harm in them_." Now by this answer you implicitly admit that you see no good. Have you then no remorse for frittering away such a precious gift of G.o.d as time? If the d.a.m.ned got five minutes of that time to repent, every chamber in h.e.l.l would be empty. Yet you squander months and years without a qualm.

You see no harm in it. Look into your own life and what do you discover. The unction of prayer sucked out of your soul, your relish for the Sacraments gone, a dry rot consuming your spiritual life, a nausea for supernatural things, a taste every day becoming more clayey, and an increasing appet.i.te for grosser excitements. Books that you would tremble to touch a year ago you now devour without a pang; or perhaps the stray shreds of infidelity are weaving themselves into your future creed. Do not mind what you see with the eye of a conscience that is already half-dead. Search deep into your own heart and life, and you will quickly discover the damage done.

[Side note: Narrow-minded]

"_We cannot be narrow-minded_." Is it then a something to be ashamed of, if in matters pertaining to our eternal interests we are cautious and conservative? Not p.r.o.ne to take dangerous risks?

This is the disposition sometimes called narrow-mindedness.

Surely it is better even to be narrow-minded than pagan-minded.

But let us clear our minds of cant and squarely face the question. Will the person who calls you narrow-minded for exercising caution in the selection of your books, exhibit his own breadth of mind by going into a chemist's shop, shutting his eyes and gulping down the contents of the first bottle that comes to his hand? Ha! You see how quickly his broad-mindedness is replaced by most careful caution. But a library is like a chemist's shop. The shelves may hold health-giving medicines or the most deadly poisons. As well call the harbour authorities narrow-minded because they close the ports against the cholera ship, as to question the just prudence of the man who shuts his door against the evil book.

[Side note: Up-to-date]

"_We must be up-to-date_." The man that takes this as the sole principle by which to guide his moral conduct, not only writes himself down "depraved," but an intellectual imbecile. What does he mean? He means that he is incapable of thinking for himself; that he has no fixed chart, but is tossed about in the eddy of fashion; that he has no principle to guide his own conduct by, but has to look to the street and follow where the crowd leads.

The most un-up-to-date people that ever lived were the early Christians. When thousands were swarming to the butcheries of the Coliseum they refused to be up-to-date and kept carefully away from the taint of blood and savagery. When the debaucheries of the festivals disgraced the city, they again refused to be "up-to-date." No doubt they were sneered at and called "old-fashioned," "priest-ridden," &c. But it was they, and not those who taunted them, who showed loftiness and n.o.bility of mind in taking, not the craze of the hour, but the Gospel of Jesus Christ as the standard of their conduct.

[Side note: How to meet the Danger]

We have now taken the full bearings of the Danger of the Hour.

The remaining question is--How to meet it? To expose the bad book is but half our task--its place must be supplied by the good one.

How can this be done? The answer naturally suggests itself. Have we not the Catholic Truth Society? Yes, and it is a splendid weapon if worked as it should be; and its admirable publications pushed into every home.

There is a temptation to belittle these works because they cost only a penny. Though they are reduced to that humble price to meet the wants of the millions, we must not forget that most of them are the productions of the ablest pens, and some of them contain more thought between their modest covers than many a pretentious volume. They have the special advantage of being at a price and in a form accessible to the young. There are many thousands reading these booklets who would never venture, even if they could, to face the four hundred paged volume. But the Catholic Truth Society works do not cover all our needs. They do two things--they serve to create a thirst for more knowledge, and act as pedagogues to lead the child to the door of the parochial library. Here we strike the goal.

[Side note: The Parochial Library]

The parochial library is the crying want of the hour. The one weapon by which we must beat back an evil which threatens appalling ruin. Our service of G.o.d must vary with the need of the different ages. At one time He is best served by the pouring out of martyr blood, at another by the building of splendid churches; but to any man who watches the drift and danger of our generation, it is clear as noonday, that the most effective work a priest can offer G.o.d to-day is a well stocked library, open to every child of the parish.

It has been said that if St. Paul were on earth now, he would be found editing a Catholic newspaper.

We have seen the devil using the Press with terrible effect for the destruction of souls; let us wrench it from him and baptize it for the service of Christ.

The parochial library as an instrument of defence and propagation is no new discovery.