Tema: Liberalism Is A Sin

CHAPTER 13 The Name "Liberalism"

May a good Catholic take the term "Liberalism" in good part, and may he regard it creditable to be a Liberal? What harm, it may be urged, is there in the usage of these terms, as long as there is no actual acceptance of the Liberal creed. Why should not Catholics use the terms with a good sense injected into them? Let us see if there be validity in this claim.

It is certain that in the present age the word "Liberalism" signifies something not entirely in accord with true Catholicity. It cannot be said that we describe the situation in exaggerated terms. It must be admitted that in the current acceptation of the word, Liberalism and Catholic Liberalism have been explicitly condemned by Pius IX. Leaving aside for the moment those who pretend to profess a certain Liberalism without wishing it to be known as such, there is no doubt that the Liberalist current in Europe and America is anti-Catholic and rationalistic. Pass the world in review; what is meant by the Liberal party in Belgium, in France, in Germany, in Holland, in Austria, in Italy, in the South American Republics? Are they not anti-clerical, anti-Catholic? What is meant by their current language when they speak of the Liberal criterion: a Liberal atmosphere, Liberal thought, etc.? Look at the leaders of these parties, both in Europe and America; do not ninety-nine percent of them understand by Liberalism the application of a pure and mild rationalism, at least to social science? Do they not regard as their sole and most potent enemy what they contemptuously term "Clericalism" "Ultramontanism" and do they not describe the Church as medieval, reactionary, the opponent of progress and the nurse of superstition? When then the term is so intimately associated with a Rationalism so radically opposed to the Church, how may Catholics use it with any hope of separating it from its current meaning?
In vain may some half dozen people imagine that they have given a different signification to a thing currently understood to bear the unmistakable stamp of anti-Catholicity. Beyond all dispute, common usage, the arbiter and judge of language, persists in regarding Liberalism as the implacable foe of Catholicity. In spite, then, of a thousand distinctions, exceptions and subtleties, you cannot fashion for yourself alone a Liberalism which has nothing contrary to the Faith in the opinion of most people, nor can you call yourself Liberal in any sense without being classed with all the other Liberals of that great family of Liberalism, such as the world understands it. The journal that seeks to be Catholic and at the same time has the name or reputation of Liberal becomes in the general opinion an ally of those who, under the Liberal banner, combat the Church in front and rear. Vainly will the editor of such a journal explain himself; his excuses and his explanations grow wearisome. To profess to be Catholic and yet subscribe himself to be Liberal is not the way to convince people of the sincerity of his profession. The editor of a journal purporting to be Catholic must be Catholic, not only in the profession he makes, but in spirit and in truth. To assume to be Liberal and then to endeavor to appear Catholic is to belie his faith; and although in his own heart he may imagine that he is as Catholic as the Pope (as several Liberals vaunt themselves), there is not the least doubt that his influence on current ideas and the march of events is thrown in favor of the enemy; and, in spite of himself, he becomes a satellite forced to move in the general orbit described by Liberalism.
And all this comes of a foolish desire to be estimated Liberal. Insane illusion! The usage of the word Liberal makes the Catholic who accepts it as his own one with all that finds shelter in its ominous shadow. Rationalism is the toadstool that flourishes in its dark shades, and with Rationalism does such a journalist identify himself, thus placing himself in the ranks of the enemies of Jesus Christ!
Moreover, there is little doubt that the readers of such journals are little prepared to distinguish the subtle limitations drawn by editors of this character between Liberalism and Liberalism. Most readers know the word in its common usage and class all things Liberal in a lump. When they see an ostensibly Catholic journal practically making common cause with the Liberal creed by sanctioning its name, they are easily led into the dangerous belief that Liberalism has some affinity with their faith, and this once engrafted in their minds, they become ready adepts of Rationalism.
Let us illustrate. There is in our day a sect which calls itself "The Old Catholics' " Suppose that we, who are in the true sense of the word "old Catholics" "for our Catholicity dates from Calvary and the cenacle of Jerusalem" (which are proofs of its antiquity), suppose we should establish a journal with the equivalent title: Review of the Old Catholics. Could it be said that this title is a lie? No, for we are old Catholics in the best sense of the words. But could it not be properly objected that this is a false-sounding title, inasmuch as it is in our day the cunning device of a schismatical sect? Certainly it would give occasion to well-informed Catholics to believe that we were schismatic and to the schismatics, who style themselves "Old Catholics" occasion to welcome us as new comrades in their rebellion against the Church. Why thus scandalize the faithful? But we use the word in a good sense. So be it! But would it not be better altogether to avoid the use of a term in so important a matter, which, under existing circumstances, is readily interpreted in a bad sense?
Now this is exactly the situation with those who consider inoffensive the term Liberal--reprobated by the Pope. Why should they take particular pains to employ a term requiring confusing explanations and which cannot but excite suspicion and cause scandal? Why rank themselves, for the sake of a term, with the enemy and carry his device--if, at bottom, they are Catholic? But it may be said that words are of little importance--why quibble in this way over the meaning of a term? We protest; words are of paramount importance, especially in our own day, when intellectual confusion so obscures fundamental truths in the modern mind. Words represent ideas. That is their value and their use. Modern error largely owes its success to its use of terms of an ambiguous character, or rather, by injecting a meaning into its words which hitherto carried a different signification. Agnosticism and Positivism have thus retained a Christian phraseology without the Christian meaning. They speak of God and sanctity and holiness and duty and freedom, but they have eviscerated the Christian meaning. Still these terms, with their former meanings, pass current in the public mind and so half-disguise the fatalism and paganism of the agnostic and positivist schools. Socialism has adopted the terms "liberty," "equality" and "fraternity" as its watchwords, where in reality they mean "revolution "destruction" and "despotism '" Yet it deceives the simple by thus disguising its real intent.
So has it always been. All heresies have begun in verbal disputes and ended in sanguinary conflicts of ideas. St. Paul exhorts Timothy to be on his guard, not only against false science ("Oppositiones falsi nominis scientiae"), but also against profane novelties of words ("profanas vocum novitates"). What would the Great Apostle of the nations say if today he saw Catholics decorating themselves with the title of Liberal, when that term stands in such violent and open antithesis to all that is Catholic? It is not merely a question Of words, but of what words represent. It is a question of truth and salvation. No, you cannot be a Liberal Catholic; incompatibles cannot be reconciled. You cannot assume this reprobated name, although you may be able by subtle sophisms to discover some secret way of reconciling it with your faith. Christian charity will not defend you, although you may repeatedly invoke it and would make it synonymous with the toleration of error. The first condition of charity is not to violate the truth, and charity cannot be the snare with which to surprise faith into the support of error. While we may admit the sincerity of those who are not Catholic, their error must always be held up to reprobation. We may pity them in their darkness, but we can never abet their error by ignoring it or tolerating it. Beyond dispute, no Catholic can be consistently called "Liberal."
Most to be feared, however, is not he who openly boasts his Liberalism, but he who eschews the name and, vehemently denying it, is yet steeped to the lips in it and continually speaks and acts under its inspiration. And if such a man be a Catholic by profession, all the more dangerous is he to the faith of others, for he is the hidden enemy sowing tares amidst the wheat.

CHAPTER 14 Liberalism and Free-Thought

In our day the Catholic world, with as much justice as reason, attributes impiety as a quality of free-thought, whether in a person, a journal or an institution. "Free-thinker" is an odious epithet which few are willing to accept, but which many justly bear in spite of their protestations. They chafe under the appellation of the word, but find no inconvenience in being all that it implies. Persons, societies, books, governments which reject, in matters of faith and morals, the only and exclusive criterion--that of the Catholic Church--are Liberals. They acknowledge themselves to be Liberals. They feel honored to be so recognized and never dream of scandalizing anybody except us terrible "irreconcilables."

Now change the expression; instead of Liberals, call them free-thinkers. They resent the epithet as a calumny and grow indignant at the insult, as they term it. But why this excruciating tenderness, this delicate sensitiveness over the variations of a simple term? Have you not, dear friends, banished from your conscience, your books, your journals and your society all recognition of the supreme authority of the Church? Have you not raised up as the sole and fundamental criterion of your conduct and your thought your own untrammeled reason?
Very properly then do you say that you are Liberal, and no one will dispute the title with you. But you should remember that the very principle which makes you Liberal constitutes you free-thinkers. Every Liberal, no matter of what degree or shade, is ipso facto a freethinker, and every freethinker, as odious as the title may seem according to social conventionalities, is only a logical Liberal. He is simply a Liberal following his premises to their conclusions. This doctrine is as precise and as exact as a mathematical proposition. It is based on the laws of the strictest logic. It is a simple syllogism, whose premise is Liberalism and whose conclusion is free-thought.
Let us illustrate. You are a Catholic more or less open to false allurements, and as a punishment for your sins, you belong to a Liberal society, say, of a literary character. Consider a moment and ask yourself the following question: Would I continue to belong to this atheneum if tomorrow it should proclaim itself publicly and boldly a society of free-thought? What response would your conscience and your shame dictate? Would you not at once withdraw from its membership? As a Catholic you could take no part in its proceedings. Again, you subscribe to a journal and read it without scruple, although it bears a Liberal title and speaks and reasons accordingly. Would you continue your subscription if all of a sudden it should place upon its title page the following heading: journal of Free-Thought. Well, this moderate or violent Liberal journal has been for years nothing more nor less than a free-thinker, and you have been imbibing its poison under the delusion of a word.
Ah, of how many prejudices would we rid ourselves if we only reflected a little on the meaning of words! Every society, whether scientific, literary or philanthropic, constituted on Liberal lines, is free-thinking. Every government Liberally organized is free-thinking. To reject with distrust the name and not the substance is blindness. Any institution, no matter what be its character, established in complete independence of the magisterium of the Faith, is free-thinking. Catholics cannot, consistently with their faith, belong to them. Membership there means rebellion against the Church.
In all such institutions Liberalism reigns and, in consequence, free-thought. No Catholic can remain a Catholic and affiliate with them. We are Catholics all-in-all--or not at all. We cannot dwell in an atmosphere where God is not. There is no true spiritual life where Jesus Christ is not, and He has given His promise to be with His Church forever. He who abides not in Him lives in the outer darkness.
How much do perverse Catholics serve the devil by obstinately clinging to such associations and participating in their works! In the folly of their ignorance, which they assert against the wisdom of the Church, they harden their consciences to the practical guidance of the Holy See and blindly enlist in the service of an enemy whose cunning deludes them into the slavery of Hell--under the disguise of freedom! They forget that the Truth alone makes them free. To know and serve God is the only freedom, and Liberalism completely severs the bond which links man to God. With a just and rational horror does a good Catholic regard Liberalism. Ultramontanism will never cause you to loose your soul; Liberalism is a broad road to the infernal abyss.

CHAPTER 15 Can a Liberal Be in Good Faith?

Is there such a thing in rerum nature ["in the nature of things"] as a Liberal in good faith? In our day it seems almost impossible to reconcile Liberalism with good faith, which is the only thing that can give it the shadow of excuse. It cannot, however, be denied that, absolutely speaking, there may exist under peculiar circumstances an exceptional case, but this will indeed be unique.

In the history of heresy we frequently find some individuals, even many, who, in spite of themselves, are dragged into the torrent of error for no other reason than their supreme ignorance. But it must be admitted that, if ever an error has been deprived of any excuse on this score, that error is Liberalism as it exists today. Most heresies which have rent the bosom of the Church have attempted to disguise their errors under an exterior of affected piety. Jansenism, perhaps the most subtle of all heresies, won over a great number of adherents by its cunning simulation of sanctity. Its morals were rigid to the extreme; its dogmas formidable; the exterior conduct of its promoters ascetic and apparently enlightened. It wore the visage of a Saint, while at heart it reeked with the corruption of pride. The majority of ancient heresies turned upon very subtle points of doctrine, which only the skilled theologian could discern, and upon which the ignorant multitude could give no judgment, save such as they received in confidence from their leaders. By a very natural consequence, when the hierarch of a diocese fell into error, most of his subordinates--clerics and laity full of confidence in their pastor--fell with him. This was all the easier, owing to the difficulty of communication with Rome in ancient times, when the infallible voice of the Universal Pastor could not readily reach the flock in parts remote from the Chair of Peter. The diffusion of many ancient heresies, which were mostly purely theological, was nearly always due to this cause. Hence we find St. Jerome crying out in the fourth century: Ingemuit universus orbis se esse Arianum: "The whole world goaned to find itself Arian." This also explains how in the midst of great schisms and great heresies, such as the Greek Schism and Anglican heresy, there may be numbers of souls in whom the roots of the True Faith are not dead, although in its exterior profession this faith may appear deformed and vicious. Such was the case in England for many years after the rebellion of Henry VIII, and such, in some instances, is the case in our own times [1886], for the ready acceptance of the True Faith by many English converts of recent years bears ample witness to the vitality of the Faith in souls so grossly betrayed into heresy by apostate guides three centuries ago [i.e., in the 16th century]. Such souls, united to the Mystical Body of the Church by Baptism, by interior Sanctifying Grace, are able to gain eternal salvation with ourselves.
Can the same be said of Liberalism? Liberalism first presented itself under a political mask, but since its debut, this mask has become so transparent that blind indeed is he who cannot divine the perversity of such a miserable travesty. The veil of hypocrisy and pietism which some of its panegyrists first threw around it has been stripped off. The halo in which it was first depicted has shown itself to be, not the soft light of Heaven, but the lurid glare of Hell. It has gathered under its banner all the dregs of society, wherever corruption was its precursor and promoter. The new doctrines which it preached--and which it wished to substitute for ancient truth--had nothing abstract nor metaphysical; it rejected everything but brutal facts, which betrayed it as the offspring of Satan and the enemy of mankind. The terrors of the French Revolution were the evidence of its origin, as sprung from the corruptions of a society that had abandoned God and battened on the bestial results of Voltarian skepticism. No wonder it avoided the abstract and the metaphysical, to revel in the atrocious deeds of a bloody revolution [The French Revolution, 1789-1799], which proclaimed the absolute sovereignty of man against his Creator and the Church.
If such were the horrors of the birth of Liberalism, what must be said of its odious development in our own day, when its infernal principles bask in the full light of the world's approbation? Never has an error been more severely castigated by the condemnation of the Church; never more accurately have those condemnations been borne out by the testimony of experience and history. When Protestantism is fast losing its power, sinking into the abyss out of sheer impotence, Liberalism, even more formidable and more dangerous, fills the ranks of this decaying heresy with enemies still more resourceful, implacable and obstinate. Protestantism is now a dead dog; Liberalism a living lion going about seeking whom he may devour. Its dreadful doctrine is permeating society to the core;
It has become the modern political creed and threatens us with a second revolution, to turn the world over once again to paganism. Are there any good Catholics who do not believe this? Let them but read the signs of the times, not with the eyes of the world, but by the light of the Faith, which Jesus Christ gave to them. "I am the way, the truth and the life," said our Divine Lord. "He that followeth me, walketh not in darkness, but shall have the light of life." (John 8:12). He who follows the Church follows Him, for He Himself said to the Apostles and their successors, "He who hears you, hears Me."
What then is the attitude of the Church towards Liberalism? Is not its entire hierarchy considered hostile to Liberalism? Does not Liberalism itself bear witness to this? What does the word "Clericalism" with which the Liberals have honored those most energetically opposed to their doctrine, prove, if not that they regard the Church as their most implacable adversary? How do they look upon the Pope, upon bishops, priests, religious of all kinds, on pious people and practical Catholics? "Clericals" "clericals" always, that is, "anti-Liberals!" How then can we expect to find good faith on the part of a Liberal Catholic when orthodoxy is so distinctly and completely opposed to Liberalism? Those who are capable of comprehending the principles of the question can readily satisfy themselves on its merits by its intrinsic reasons; those who cannot so comprehend have an extrinsic authority [The Catholic Church] more than sufficient to form an accurate judgment for them, such as it should be in every good Christian in matters touching the Faith. Light is not wanting; those who will, can see well enough. But alas! Insubordination, illegitimate interests and the desire to take and make things easy are abundantly at hand to prejudice and to blind. The seduction of Liberalism is not of the kind that blinds by a false light, but rather by the seduction which, in sullying the heart, obscures the understanding. We may therefore justly believe, except perhaps with very rare exception, that it requires a very vigorous effort of charity to admit in our day, in accordance with true moral principles, the excuse of "good faith" in a Catholic who entertains Liberal principles.

CHAPTER 16 The Symptoms of Liberalism

What are the signs or symptoms by which we may distinguish what is and what is not Liberalism in a person, a journal, a book or an institution? We are surrounded by Liberalism in all its shapes and varieties, and it behooves us to be on our guard against its subtle dangers. To lay down special rules by which we may detect it in its shadings and minutiae is neither practical nor necessary. But some general directions may be given. Their application must be left to each one's proper discretion.

To facilitate the matter, we will divide Liberals, whether persons or writings, into three classes:
1) Extreme Liberals; 2) Moderate Liberals; 3) Quasi Liberals, or those only tainted with Liberalism.
We will essay a description of each of these types. The study of their physiognomy will not be without interest and profit, for in the types we shall find a rule for our guidance in distinguishing Liberalism in its practical details.
The Extreme Liberal is easily recognized; he does not attempt to deny or conceal his perversity. He is the declared enemy of the Pope, of priests, of everything ecclesiastical; a thing has only to be sacred to rouse his implacable wrath; "priestcraft" is his favorite shibboleth. He subscribes to all the most violent and incendiary journals, the more impious and blasphemous, the better to his liking. He is ready to go to the furthermost conclusions of his baneful system. His premise of destruction once laid down, his conclusion of nihilism is a mere matter of logic. He would put it into practical execution with pleasure and exultation if circumstances permitted. He is a revolutionist, socialist, anarchist. He glories in living a life devoid of all religion. He belongs to secret societies, dies in their embrace and is buried by their ritual. He has always defied religion and dies in his defiance.
The moderate Liberal is just as bad as his extreme confrere, but he takes good care not to appear so. Social conventionalities and good manners are everything to him; these points secured, the rest is of little importance. Provided his iniquity is kid-gloved, it finds ready extenuation in his own mind. The niceties of polite society preserved, his Liberalism knows no bounds. He would not burn a convent--that would appear too brutal, but the convent once burned, he has no scruple in seizing upon the outraged property. The cheap impiety of a penny paper grates on his well-bred nerves; the vulgar blasphemy of Ingersoll he deprecates; but let the same impiety and the same blasphemy appear in the columns of a so-called reputable journal, or be couched in the silken phraseology of a Huxley in the name of science, and he applauds the polished sin. It is with him a question of manner, not matter. At the mere mention of the name of a nihilistic or socialistic club, he is thrown into a cold sweat, for there, he declares, the masses are seduced into principles which lead to the destruction of the foundations of society; yet, according to him, there is no danger, no inconvenience in a free lyceum where the same principles are elegantly debated and sympathetically applauded; for who could dare to condemn the scientific discussion of social problems? The moderate Liberal does not detest the Pope; he may even express admiration for his sagacity; he only blames certain pretensions of the Roman Curia and certain exaggerations of Ultramontanism, which do not fall in with the trend of modern thought. He may even like priests, above all, those who are enlightened, that is, such as have caught the twang of modern progress; as for fanatics and reactionaries, he simply avoids or pities them. He may even go to Church and, stranger still, sometimes approach the Sacraments; but his maxim is, in the Church to live as a Christian, outside of the Church to live as the world lives, according to the times in which one is born and not obstinately to swim against the stream. He dies with the priest on one side, his infidel literature on the other and imagines that his Creator will applaud his breadth of mind.
The Catholic simply tainted with Liberalism is generally a good man and sincerely pious; he exhales nevertheless an odor of Liberalism in everything he says, writes, or takes up. Like Madame de Sevigne, he can say, "I am not the rose, but standing by it, I have caught some of its perfume" This courageous man reasons, speaks, and acts as a Liberal without knowing it. His strong point is charity; he is charity itself. What horror fills his soul at the exaggerations of the Ultramontane press! To treat as a liar the man who propagates false ideas is, in the eyes of this singular theologian, to sin against the Holy Spirit. To him the falsifier is simply misguided; it is not the poor fellow's fault; he has, simple soul, been misled. We ought neither to resist nor combat him; we must strive to attract him by soft words and pretty compliments.
How the devil must chuckle over the mushy charity held out as a bait to abet his own cause! To smother evil under an abundance of good is the tainted Catholic's favorite maxim, read one day by chance in Balmes, and the only thing he has ever retained of the great Spanish philosopher. From the Gospel he is careful to cite only those texts flavored with milk and honey. The terrible invectives of Our Lord against Pharisaism astonish and confound him; they seem to be an excess of language on the part of our Divine Saviour! He reserves these denunciatory texts to use against those provoking Ultramontanes who every day compromise, by their exaggerated and harsh language, the cause of a religion that he thinks should be all peace and love. Against them his Liberalism, ordinarily so sweet and gentle, grows bitter and violent. Against them his zeal flames up, his polemics grow sharp, and his charity becomes aggressive.
In a celebrated discourse delivered apropos certain accusations against Louis Veuillot, Pere Felix once cried out, "Gentlemen, let us love and respect even our friends." But no, our Catholic tainted with Liberalism will do nothing of the kind. He saves the treasures of his tolerance and his charity for the sworn enemies of the Faith! What is more natural? Does not the poor man want to attract them? On the other hand, for the most heroic defenders of the Faith, he has only sarcasm and invective.
In short, the tainted Catholic cannot comprehend that direct opposition, per diametrum, of which St. Ignatius speaks in his Spiritual Exercises. He does not know how to give a direct blow. He knows no other tactics than to attack on the flank, tactics which, in religion, may perhaps be convenient, but are never decisive. He wants to conquer, but on the condition of not wounding the enemy, of never disturbing his ease or his rest. The mere mention of war painfully agitates his nerves and rouses all his pacific dispositions. With the enemy in full assault, with the implacable hatred and cunning of falsehood almost sweeping over him, he would withstand the hostile charge and stem the overwhelming tide with the paper barriers of an illusive peace.
In a word, we may recognize the extreme and the moderate Liberal by his bitter fruits; the tainted Catholic may be recognized by his distorted affection for Liberalism and its works.
The extreme Liberal roars his Liberalism; the moderate Liberal mouths it; the tainted Catholic whispers and sighs it. All are bad enough and serve the devil well. Nevertheless, the extreme Liberal overreaches himself by his violence; the fecundity of the tainted Catholic is partially sterilized by his hybrid nature; but the moderate is the real Satanic type; his is the masked evil, which in our times is the chief cause of the ravages of Liberalism.

CHAPTER 17 Christian Prudence and Liberalism

Owing to their circumstances, Catholics in this country [America] live in the very midst of Liberalism; we are surrounded by and come into daily contact with extreme and moderate Liberals, as well as with Catholics tainted with its all-pervading poison. So did Catholics in the fourth century live among Arians, those of the fifth among Pelagians, and those of the seventeenth amongst Jansenists. It is impossible not to sustain some relations with the Liberals who surround us; we meet them everywhere--in our social dealings, in our business affairs, in our amusements and pleasures, even in Church and in the family. How then shall we comport ourselves in our unavoidable intercourse with those who are thus spiritually diseased? How may we avoid contagion, or at least diminish the risk to a minimum? To lay down a precise rule for every case is a difficulty beyond human capacity, but some general rules of guidance may be given; their application must be left to the prudence of those who are individually concerned, according to their circumstances and special obligations. It will be well first to distinguish, in a general way, three possible relations between a Catholic and Liberalism, or rather between a Catholic and Liberals: 1) Necessary relations; 2) Useful relations; 3) Relations of pure affection or pleasure. Necessary relations are imposed upon everyone by his station in life and his particular position; they cannot be avoided. Such are the family relations, the relations of inferior and superior, etc.

1. It is evident that a son who has the misfortune to have a Liberal father cannot on this account abandon him, nor the wife the husband, the brother the sister, nor the parent the child, except in the case where their Liberalism exacts from any of their respective inferiors acts essentially opposed to religion, so as to conduce to a formal apostasy.
But, for the taking of such a step, it will not suffice, on the part of a Catholic, that mere restraint is put upon his liberty in the performance of the precepts of the Church. For we must remember that the Church places no obligation in such matters on a person who could only perform them under grave inconvenience (sub gravi incommodo).
The Catholic unfortunate enough to be so placed must bear with Christian patience his painful situation and surround himself, as far as lies in his power, with every precaution to avoid the contagion of bad example in word or deed. Prayer should be his chief recourse, prayer for himself and the victims of error. He should avoid, as far as possible, all conversations on this topic, but when he finds that a controversy is thrust upon him, let him accept it in the full confidence of the truth, and armed with effective weapons of defense and offense. A prudent spiritual director should be consulted in the selection of his arsenal. As an antidote to much association with Liberals, let him frequent the company of other persons of science and authority who are in the constant possession of sound doctrine. Obedience to a superior in all that is not directly or indirectly against faith and morals is his bounden duty, but it is equally his duty to refuse obedience to anything directly or indirectly in opposition to the integrity of his faith. Courage he can draw only from supernatural sources; God, who sees the struggle, will not refuse all the assistance needed.
2. There are other relations which we have with Liberals, which are not absolutely, but which are morally indispensable, and without which social life, which consists in a mutual exchange of services, is impossible. Such are the relations of commerce, trade, labor, the professions, etc. But that strict subjection, which holds under the necessary relations of which we have just been speaking, does not exist here, and in consequence, one can exercise more independence. The fundamental rule in these cases is not to enter into unnecessary intercourse; what the gearing of the social machine demands, and no more, is sufficient. If you are a merchant, buy and sell with Liberals in accordance with the needs of your business; more than this, avoid; if you are a domestic, limit your intercourse to the necessities of your service; if you are a laborer, to giving and receiving what is due on either part. Guided by these rules, one could live without injury to his faith amidst a population of Jews. At the same time, it should never be forgotten that any manifestation of weakness or compromise is never needed. Even Liberals cannot refuse respect to the man who stands firmly and unflinchingly in his conviction, and when the Faith is in question, despicable in all men's eyes does he become who would sell his birthright for a mess of pottage.
3. Relations of pure friendship, pleasure or affectation, which we enter into as mere matters of taste or inclination, should be eschewed and, if once contracted, ought to be voluntarily broken off. Such relations are a certain danger to our faith. Our Lord says that he who loves danger shall perish in it. Is it difficult to sever such connections? What if it is; we must burst the bonds that place us in peril. Reflect for a moment. If your Liberal companion with whom you are constantly associating were subject to some contagious disease, would you then court him? If your relations with him compromised your reputation, would you continue them? If he were to asperse [attack] your family, would you cling to him still? Well, the honor of God and your own spiritual safety are at stake in this matter; what human prudence would counsel you to do for your worldly interest and human honor, surely that much at least your spiritual interests require from you. There is but one condition upon which intimacy with a Liberal is justifiable at all, and that is for the purpose of converting him. For this, two dispositions are necessary: your Liberal friend's willingness and your capacity to lead him to the light. Even here danger is not lacking. One must be very sure of his ground before he attempts the task.
Above all, have a horror of heresy, and Liberalism today is the most malignant of all heresies. Its face is absolutely set against religious faith. The first thing to do in an infected country is to isolate oneself, and if this is not possible, take all sanitary precautions against the deadly germ. Spiritual health is always endangered whenever we come into contact with Liberalism, and infection is almost certain if we neglect those precautions which prudence suggests.

CHAPTER 18 Liberalism and Literature

Liberalism is a system, as Catholicism is, although in a contrary sense. It has its arts, its science, its literature, its economics, its ethics; that is, it has an organism all its own, animated by its own spirit and distinguishable by its own physiognomy. The most powerful heresies, for instance, Arianism in ancient times and Jansenism in our own days, presented like peculiarities.

Not only are there Liberal journals, but there exists a literature in all the shades and degrees of Liberalism; it is abundant and prolific. The present generation draws its main intellectual nourishment from it. Our modern literature is saturated with its sentiments, and for this reason should we take every precaution to guard against its infections, of which so many are the miserable victims. How is it to be avoided?
The rules of guidance in this case are analogous to or almost identical with the rules which should govern a Catholic in his personal relations with Liberals, for books are after all but the representatives of their authors, conveying by the printed, instead of the spoken word, what men think, feel and say. Apply to books those rules of conduct which should regulate our intercourse with persons, and we have a safeguard in reading the literature of the day. But in this instance, the control of the relation is practically in our own power, for it depends entirely on ourselves whether we seek or tolerate the reading of Liberal books. They are not apt to seek us out, and if they are thrust upon us, our consent to their perusal is practically all our own doing. We have none but ourselves to blame if they prove to be our own undoing.
There is one point, however, worthy of our close consideration. It should be a fundamental rule in a Catholic's intellectual life. It is this: Spare your praises of Liberal books, whatever be their scientific or literary merit, or at least praise with great reserve, never forgetting the reprobation rightly due to a book of Liberal spirit or tendency. This is an important point. It merits the strictest attention. Many Catholics, by far too naive (even some engaged in Catholic journalism), are perpetually seeking to pose as impartial and are perpetually daubing themselves with a veneer of flattery. They lustily beat the bass drum and blow all the trumpets of their vocabulary in praise of no matter what work, literary or scientific, that comes from the Liberal camp. They are fearful of being considered narrow-minded and partial if they do not give the devil his due. In the fulsomeness of their flattery, they hope to show that it costs a Catholic nothing to recognize merit wherever it may be found; they imagine this to be a powerful means of attracting the enemy. Alas, the folly of the weaklings; they play a losing game; it is they who are insensibly attracted, not the enemy! They simply fly at the bait held out by the cunning fisher who satanically guides the destinies of Liberalism.
Let us illustrate. When Arnold's Light of Asia appeared, not a few Catholics joined in the chorus of fulsome praise which greeted it. How charming, how beautiful, how tender, how pathetic, how humane; what lofty morality, what exquisite sentiment! Now what was the real purport of the book and what was its essence? To lift up Guatama, the founder of Buddhism, at the expense of Jesus Christ, the Founder of Christianity! The intention was to show that Guatama was equally a dit,ine teacher with as high an aspiration, as great a mission, as lofty a morality as our Divine Lord Himself. This was the object of the book; what was its essence? A falsification of history by weaving a series of poetical legends around a character, about whose actual life practically nothing is known. But not only this, the character was built up upon the model of Our Lord, which the author had in his own mind as the precious heirloom of Christianity; and his Gautama, whom he intended to stand out as at least the divine equal of the Founder of Christianity, became in his hands in reality a mere echo of Christ, the image of Christ, made to rival the Word made flesh! Buddhism, in the borrowed garments of Christianity, was thus made to appeal to the ideals of Christian peoples, and gaining a footing in their admiration and affections, to usurp the throne in the Christian sanctuary. Here was a work of literary merit, although it has been greatly exaggerated in this respect, praised extravagantly by some Catholics who, in their excessive desire to appear impartial, failed or refused to see in Edwin Arnold's Light of Asia a most vicious, anti-Christian book! What difference does it make whether a book be excellent in a literary sense or not, if its effect be the loss of souls and not their salvation? What if the weapon in the hands of the assassin be bright or not, if it be fatal? Though spiritual assassination be brilliant, it is nonetheless deadly.
Heresy under a charming disguise is a thousand times more dangerous than heresy exposed in the harsh and arid garb of the scholastic syllogism-- through which the death's skull grins in unadorned hideousness. Arianism had its poets to propagate its errors in popular verse. Lutheranism had its humanists, amongst whom the elegant Erasmus shone as a brilliant writer. Arnauld, Nicole, Pascal threw the glamour of their belles lettres over the serpentine doublings [tricks, artifices] of Jansenism. Voltaire's wretched infidelity won its frightful popularity from the grace of his style and the flash of his wit. Shall we, against whom they aimed the keenest and deadliest shafts, contribute to their name and their renown! Shall we assist them in fascinating and corrupting
youth! Shall we crown these condemners of our faith with the laurels of our praises and laud them for the very qualities which alone make them dangerous! And for what purpose? That we may appear impartial? No. Impartiality is not permissible when it is distorted to the offense of truth, whose rights are imprescriptible [inalienable, absolute]. A woman of bad life is infamous, be she ever so beautiful, and the more beautiful, the more dangerous. Shall we praise Liberal books out of gratitude? No! Follow the liberals themselves in this, who are far more prudent than we; they do not recommend and praise our books, whatever they be. They, with the instinct of evil, fully appreciate where the danger lies. They either seek to discredit us or to pass us by in silence.
Si quis non amat Dominum Nostrum Jesum Christum, Sit anathema ["If anyone does not love the Lord Jesus Christ, let him be anathema"], says St. Paul. Liberal literature is the written hatred of Our Lord and His Church. If its blasphemy were open and direct, no Catholic would tolerate it for an instant; is it any more tolerable because, like a courtesan, it seeks to disguise its sordid features by the artifice of paint and powder?

CHAPTER 19 Charity and Liberalism

Narrow! Intolerant! Uncompromising! These are the epithets of odium hurled by Liberal votaries of all degrees at us Ultramontanes [i.e., Roman Catholics or papists--literally: "beyond the mountains" for entrance to Italy from the continent of Europe requires traversing the Alpine Mountains, the highest in Europe. Thus, to Europe the Roman Catholic Church has its government, its head, its nerve center "beyond the mountains"]. Are not Liberals our neighbors like other men? Do we not owe to them the same charity we apply to others? Are not your vigorous denunciations, it is urged against us, harsh and uncharitable and in the very teeth of the teaching of Christianity, which is essentially a religion of love? Such is the accusation continually flung in our face. Let us see what its value is. Let us see all that the word "Charity" signifies.

The Catechism [of the Council of Trent], that popular and most authoritative epitome of Catholic theology, gives us the most complete and succinct definition of charity; it is full of wisdom and philosophy. Charity is a supernatural virtue which induces us to love God above all things and our neighbors as ourselves for the love of God. Thus, after God we ought to love our neighbor as ourselves, and this not just in any way, but for the love of God and in obedience to His law. And now, what is it to love? Amare est velle bonum, replies the philosopher. "To love is to wish good to him whom we love." To whom does charity command us to wish good? To our neighbor, that is to say, not to this or that man only, but to everyone. What is that good which true love wishes? First of all supernatural good, then goods of the natural order which are not incompatible with it. All this is included in the phrase "for the love of God."
It follows, therefore, that we can love our neighbor when displeasing him, when opposing him, when causing him some material injury, and even, on certain occasions, when depriving him of life; in short, all is reduced to this: Whether in the instance where we displease, oppose, or humiliate him, it is or is not for his own good, or for the good of someone whose rights are superior to his, or simply for the greater service of God.
If it is shown that in displeasing or offending our neighbor we act for his good, it is evident that we love him, even when opposing or crossing him. The physician cauterizing his patient or cutting off his gangrened limb may nonetheless love him. When we correct the wicked by restraining or by punishing them, we do nonetheless love them. This is charity--and perfect charity.
It is often necessary to displease or offend one person, not for his own good, but to deliver another from the evil he is inflicting. It is then an obligation of charity to repel the unjust violence of the aggressor; one may inflict as much injury on the aggressor as is necessary for defense. Such would be the case should one see a highwayman attacking a traveler. In this instance, to kill, wound, or at least take such measures as to render the aggressor impotent, would be an act of true charity.
The good of all good is the divine Good, just as God is for all men the Neighbor of all neighbors. In consequence, the love due to a man, inasmuch as he is our neighbor, ought always to be subordinated to that which is due to our common Lord. For His love and in His service we must not hesitate to offend men. The degree of our offense towards men can only be measured by the degree of our obligation to Him. Charity is primarily the love of God, secondarily the love of our neighbor for God's sake. To sacrifice the first is to abandon the latter. Therefore, to offend our neighbor for the love of God is a true act of charity. Not to offend our neighbor for the love of God is a sin.
Modern Liberalism reverses this order; it imposes a false notion of charity: our neighbor first, and, if at all, God afterwards. By its reiterated and trite accusations toward us of intolerance, it has succeeded in disconcerting even some staunch Catholics. But our rule is too plain and too concrete to admit of misconception. It is this: Sovereign Catholic inflexibility is sovereign Catholic charity. This charity is practiced in relation to our neighbor when, in his own interest, he is crossed, humiliated, and chastised. It is practiced in relation to a third party when he is defended from the unjust aggression of another, as when he is protected from the contagion of error by unmasking its authors and abettors and showing them in their true light as iniquitous and pervert, by holding them up to the contempt, horror, and execration of all. It is practiced in relation to God when, for His glory and in His service, it becomes necessary to silence all human considerations, to trample under foot all human respect, to sacrifice all human interests--and even life itself--to attain this highest of all ends. All this is Catholic inflexibility and inflexible Catholicity in the practice of that pure love which constitutes sovereign charity. The Saints are the types of this unswerving and sovereign fidelity to God, the heroes of charity and religion. Because in our times there are so few true inflexibles in the love of God, so also are there few uncompromisers in the order of charity. Liberal charity is condescending, affectionate, even tender in appearance, but at bottom it is an essential contempt for the true good of men, of the supreme interests of truth and [ultimately] of God. It is human selflove, usurping the throne of the Most High and demanding that worship which belongs to God alone.

CHAPTER 20 Polemical Charity and Liberalism

Liberalism never gives battle on solid ground; it knows too well that in a discussion of principles it must meet with irretrievable defeat. It prefers tactics of recrimination and, under the sting of a just flagellation, whiningly accuses Catholics of lack of charity in their polemics. This is also the ground which certain Catholics, tainted with Liberalism, are in the habit of taking. Let us see what is to be said on this score.

We Catholics, on this point as on all others, have reason on our side; whereas, Liberals have only its shadow. In the first place, a Catholic can handle his Liberal adversary openly, if such he be in truth [i.e., openly Liberal]; no one can doubt this. If an author or a journalist make open profession of Liberalism and does not conceal his Liberal predilections, what injury can be done him in calling him a Liberal? Si palam res est, repetitio injuria non est: "To say what everybody knows is no injury." With much stronger reason, to say of our neighbor what he every instant says of himself cannot justly offend. And yet, how many Liberals, especially those of the easy-going and moderate type, regard the expressions "Liberal" and "friend of Liberals" which Catholic adversaries apply to them, as offensive and uncharitable!
Granting that Liberalism is a bad thing, to call the public defenders and professors of Liberalism bad is no want of charity.
The law of justice, potent in all ages, can be applied in this case. The Catholics of today are no innovators in this respect. We are simply hold-ing to the constant practice of antiquity. The propagators and abettors of heresy, as well as its authors, have at all times been called heretics. As the Church has always considered heresy a very grave evil, so has she always called its adherents bad and pervert. Run over the list of ecclesiastical writers-you will then see how the Apostles treated the first heretics, how the Fathers and modern controversialists and the Church herself in her official language has pursued them. There is then no sin against charity in calling evil evil; its authors abettors and its disciples bad; all its acts, words, and writings iniquitous, wicked, malicious. In short, the wolf has always been called the wolf; and in so calling it, no one ever has believed that wrong was done to the flock and the shepherd.
If the propagation of good and the necessity of combating evil require the employment of terms somewhat harsh against error and its supporters, this usage is certainly not against charity. This is a corollary or consequence of the principle we have just demonstrated. We must render evil odious and detestable. We cannot attain this result without pointing out the dangers of evil, without showing how and why it is odious, detestable and contemptible. Christian oratory of all ages has ever employed against impiety the most vigorous and emphatic rhetoric in the arsenal of human speech. In the writings of the great athletes of Christianity, the usage of irony, imprecation, execration and of the most crushing epithets is continual. Hence the only law is the opportunity and the truth.
But there is another justification for such usage. Popular propagation and apologetics cannot pre-serve elegant and constrained academic forms. In order to convince the people, we must speak to their heart and their imagination, which can only be touched by ardent, brilliant, and impassioned language. To be impassioned is not to be reprehensible-when our heat is the holy ardor of truth.
The supposed violence of modern Ultramon-tane journalism not only falls short of Liberal journalism, but is amply justified by every page of the works of our great Catholic polemists of other epochs. This is easily verified. St. John the Baptist calls the pharisees a "race of vipers"; Jesus Christ, Our Divine Saviour, hurls at them the epithets "hypocrites, whitened sepulchres, a per-verse and adulterous generation," without thinking for this reason that He sullies the sanctity of His benevolent speech. St. Paul criticizes the schismatic Cretians as "always liars, evil beasts, slothful bellies." The same Apostle calls Elymas the magician a "Seducer, full of guile and deceit, a child of the devil, an enemy of all justice."
If we open the Fathers, we find the same vigor-ous castigation of heresy and heretics. St. Jerome, arguing against Vigilantius, casts in his face his former occupation of saloon-keeper: "From your infancy," he says to him, "you have learned other things than theology and betaken yourself to other pursuits. To verify at the same time the value of your money accounts and the value of Scriptural texts, to sample wines and grasp the meaning of the prophets and apostles are certainly not occupations which the same man can accomplish with credit." On another occasion, attacking the same Vigilantius, who denied the excellence of virginity and of fasting, St. Jerome, with his usual sprightliness, asks him if he spoke thus "in order not to diminish the receipts of his saloon?" Heavens! what an outcry would be raised if one of our Ultramontane controversialists were to write against a Liberal critic or heretic of our own day in this fashion!
What shall we say of St. John Chrysostom? Is his famous invective against Eutropius not comparable, in its personal and aggressive character, to the cruel invectives of Cicero against Catiline and against Verres! The gentle St. Bernard did not honey his words when he attacked the enemies of the Faith. Addressing Arnold of Brescia, the great Liberal agitator of his times, he calls him in all his letters, "seducer, vase of injuries, scorpion, cruel wolf".
The pacific St. Thomas of Acquin [Aquinas] forgets the calm of his cold syllogisms when he hurls his violent apostrophe against William of St. Amour and his disciples: "Enemies of God" he cries out, "ministers of the devil, members of antichrist, ignorami, perverts, reprobates!" Never did the illustrious Louis Veuillot speak so boldly. The seraphic St. Bonaventure, so full of sweetness, overwhelms his adversary Gerard with such epithets as "impudent, calumniator, spirit of malice, impious, shameless, ignorant, impostor, malefactor, perfidious, ingrate!" Did St. Francis de Sales, so delicately exquisite and tender, ever purr softly over the heretics of his age and country? He pardoned their injuries, heaped benefits on them even to the point of saving the lives of those who sought to take his, but with the enemies of the Faith he preserved neither moderation nor con-sideration. Asked by a Catholic, who desired to know if it were permissible to speak evil of a heretic who propagated false doctrines, he replied:
"Yes, you can, on the condition that you adhere to the exact truth, to what you know of his bad conduct, presenting that which is doubtful as doubtful, according to the degree of doubt which you may have in this regard." In his Introduction to the Devout Life, that precious and popular work, he expresses himself again: "If the declared enemies of God and of the Church ought to be blamed and censured with all possible vigor, charity obliges us to cry wolf when the wolf slips into the midst of the flock and in every way and place we may meet him."
But enough. What the greatest Catholic polemists and Saints have done is assuredly a fair example for even the humblest defenders of the Faith. Modern Ultramontanism has never yet sur-passed the vigor of their castigation of heresy and heretics. Charity forbids us to do unto another what we would not reasonably have them do unto ourselves. Mark the adverb reasonably; it includes the entire substance of the question.
The essential difference between ourselves and the Liberals on this subject consists in this, that they look upon the apostles of error as free citizens, simply exercising theirfull rl'ght to think as they please on matters of religion. We, on the contrary, see in them the declared enemies of the Faith, which we are obligated to defend. We do not see in their errors simply free opinions, but culpable and formal heresies, as the law of God teaches us they are. By virtue of the assumed freedom of their own opinions, the Liberals are bound not only to tolerate but even to respect ours; for since freedom of opinion is, in their eyes, the most cardinal of virtues, no matter what the opinion be, they are bound to respect it as the expression of man's rational freedom. It is not what is thought, but the mere thinking that constitutes the standard of excellence with them. To acknowledge God or deny Him is equally rational by the standard of Liberalism, and Liberalism is grossly inconsistent with itself when it seeks to combat Catholic truths, in the holding of which there is as much exercise of rational freedom, in the Liberal sense, as in rejecting them. But our Catholic standpoint is absolute; there is but one truth, in which there is no room for opposition or contradiction. To deny that truth is unreasonable; it is to put falsehood on the level with truth. This is the folly and sin of Liberalism. To denounce this sin and folly is a duty and a virtue. With reason, therefore, does a great Catholic historian say to the enemies of Catholicity: "You make your-selves infamous by your actions, and I will endeavor to cover you with that infamy by my writings." In this same way the law of the Twelve Tables of the ancient Romans ordained to the virile generations of early Rome: Adversus bostem aeterna auctoritas esto, which may be rendered: "To the enemy no quarter."

CHAPTER 21 Personal Polemics and Liberalism

"It is all well enough to make war on abstract doctrines" some may say, "but in combating error, be it ever so evident, is it so proper to make an attack upon the persons of those who uphold it?" We reply that very often it is, and not only proper, but at times even indispensable and meritorious before God and men.

The accusation of indulging in personalities is not spared to Catholic apologists, and when Liberals and those tainted with Liberalism have hurled it at our heads, they imagine that we are overwhelmed by the charge. But they deceive themselves. We are not so easily thrust into the background. We have reason-and substantial reason-on our side. In order to combat and dis-credit false ideas, we must inspire contempt and horror in the hearts of the multitude for those who seek to seduce and debauch them. A disease is inseparable from the persons of the diseased.
The cholera threatening a country comes in the persons of the infected. If we wish to exclude it, we must exclude them. Now ideas do not in any case go about in the abstract; they neither spread nor propagate of themselves. Left to themselves-if it be possible to imagine them apart from those who conceive them-they would never produce all the evil from which society suffers. It is only in the concrete that they are effective, when they are the personal product of those who conceive them. They are like the arrows and the balls which would hurt no one if they were not shot from the bow or the gun. It is the archer and the gunner to whom we should give our first attention; save for them, the fire would not be murderous. Any other method of warfare might be Liberal, if you please, but it would not be common sense.
The authors and propagators of heretical doctrines are soldiers with poisoned weapons in their bands. Their arms are the book, the journal, the lecture, their personal z'nfluence. Is it sufficient to dodge their blows? Not at all; the first thing necessary is to demolish the combatant himself. When he is hors de combat ["out of the fight"], he can do no more mischief.
It is therefore perfectly proper not only to discredit any book, journal or discourse of the enemy, but it is also proper, in certain cases, even to discredit his person; for in warfare, beyond question, the principal element is the person engaged, as the gunner is the principal factor in an artillery fight and not the cannon, the powder, and the bomb. It is thus lawful, in certain cases, to expose the infamy of a Liberal opponent, to bring his habits into contempt and to drag his name in the mire. Yes, this is permissible, permissible in prose, in verse, in caricature, in a serious vein or in badinage, by every means and method within reach. The only restriction is not to employ a lie in the service of justice. This never. Under no pretext may we sully the truth, even to the dotting of an "i'" As a French writer says: "Truth is the only charity allowed in history," and, we may add, in the defense of religion and society.
The Fathers of the Church support this thesis. The very titles of their works clearly show that, in their contests with heresy, their first blows were at the heresiarchs. The works of St. Augustine almost always bear the name of the author of the heresy against which they are written: Contra Fortunatum Manichoeum, Adversus Adamanctum, Contra Felicem, Contra Secundinum, Quis fuerit Petiamus, De gestis Pelagii, Quis fuerit julianus, etc. Thus, the greater part of the polemics of this great Father and Doctor of the Church was per-sonal, aggressive, biographical, as well as doctrinal-a hand-to-hand struggle with heretics, as well as with heresy. What we here say of St. Augustine we can say of the other Fathers.
Whence do the Liberals derive their power to impose upon us the new obligation of fighting error only in the abstract and of lavishing smiles and flattery upon them? We, the Ultramontanes, will fight our battles according to Christian tradition and defend the Faith as it has always been defended in the Church of God. When it strikes, let the sword of the Catholic polemist wound, and when it wounds, wound mortally. This is the only real and efficacious means of waging war.

CHAPTER 22 A Liberal Objection to Ultramontane Methods

The Liberals tell us that our violent methods of warfare against them are not in conformity with the Pope's counsels to moderation and charity. Has he not exhorted Catholic writers to a love of peace and union, to avoid harsh, aggressive and personal polemics? How then can we Ultramontanes reconcile the Holy Father's wishes with our fierce methods? Let us consider the force of the Liberals' objection. To whom does the Holy Father address these repeated admonitions? Always to the Catholic press, to Catholic journalists, to those who are supposed to be worthy of the name. These counsels to moderation and charity, therefore, are always addressed to Catholics, discussing with other Catholics free questions, i.e., those not involving established principles of faith and morality, and they do not in any sense apply to Catholics waging a mortal combat with the declared enemies of the Faith.

There is no doubt that the Pope here makes no allusion to the incessant battles between Catholics and Liberals, for the simple reason that Catholicity is truth and Liberalism heresy, between which there can be no peace, but only war to the death. By consequence, therefore, it is certain that the Pope intends his counsels to apply to our "family quarrels" unhappily much too frequent, and that by no means does he seek to forbid us from waging an unrelenting strife with the eternal enemies of the Church, whose hands, filled with deadly weapons, are ever lifted against the Faith and its defenders.
Therefore, there can be no contradiction between the doctrine we expound and that of the briefs and allocutions of the Holy Father on the subject, provided that logically both apply to the same matter under the same respect, which holds perfectly in this instance. For how can we interpret the words of the Holy Father in any other way? It is a rule of sound exegesis that any passage in Holy Scripture should always be interpreted according to the letter, unless such meaning be in opposition to the context; we can only have recourse to a free or figurative interpretation when this opposition is obvious. This rule applies also to the interpretation of pontifical documents.
How could we suppose the Pope to be in contradiction with all Catholic tradition from Jesus
Christ to our own times? Is it for a moment admissible that the style and method of most of the celebrated Catholic polemists and apologists from St. Paul to St. Francis de Sales should be condemned by a stroke of the pen? Clearly not, for if we were to understand the Pope's counsels to moderation and calm in the sense in which the Liberal conclusion would construe them, we should evidently have to answer, "Yes." Consequently, we must conclude that the Holy Father's words are not addressed to Catholics battling with the enemies of Catholicity, but only to Catholics controverting on free questions amongst themselves.
Common sense itself shows this. Imagine a general in the midst of a raging battle, issuing an order to his soldiers not to injure the enemy too severely! Imagine a captain rushing up and down the ranks shouting to his soldiers, "Be careful! Don't hurt the enemy! Attention there! Don't aim at the heart!" What more need be said! Pius IX has given us an explanation of the proper meaning of his words. On a memorable occasion he calls the sectaries of the Commune demons; and worse than demons the sectaries of Liberalism. Who then need fear to thunderbolt such an enemy with epithets too harsh and severe? In vain do the Liberals cite the words of Leo XIII (1878-1903) in the encyclical Cum Multa [1882], exhorting Catholics to avoid violence in the discussion of the sacred rights of the Church, and to rely rather upon the weight of reason to gain victory; for the words have reference to polemics between Catholics discussing the best means to preserve their common cause, and by no means apply as a rule to govern polemics with the sectaries of Liberalism. The intrinsic evidence of the encyclical proves this beyond cavil. The Pope concludes by exhorting all associations and individual Catholics to a still closer and more intimate union, and after pointing out the inestimable advantages of such a union, he instances, as the means of preserving it, that moderation of language and charity of which we are speaking. The argument is plain: the Pope recommends moderation and charity to Catholic writers as a means of preserving peace and mutual union. Clearly, this peace and union is between Catholics and not between Catholics and their enemies. Therefore, the moderation and charity recommended by the Pope to Catholic writers applies only to Catholic polemics between Catholics on free questions. Would it not be absurd to imagine that there could be any union between truth and error, therefore between the advocates of truth on the one side and error on the other? Irreconcilable opposites never unite. One or the other must disappear.

CHAPTER 23 The Civilta Cattolica's Charity to Liberals

Charity in controversy with Liberals would be like taking a serpent to ones bosom. It would be as if one embraced some loathsome contagious disease with the foolish notion that to court it would secure immunity from its fearful ravages.

Notwithstanding the plain common sense of the situation and the memorable warning of Our Lord that he who loves the fire shall perish in it, some foolish Catholics join with the Liberals in their cry for a magnanimous display of charity on our part when we wage war against them.
Lest our competence to judge in so important a matter be called into question, we will cite as authority on this subject the foremost religious journal of the world, the Civilta Cattolica, founded by Pius IX himself and confided by him to the conduct of the fathers of the Society of Jesus. The Civilta, never suffering an instant of repose to Italian Liberalism, has often been reproached for its want of charity towards the Liberals. Replying to these pharasaical homilies on the measure of charity due them, the Civilta published a delightfully humorous, and at the same time solidly philosophical article, some passages of which we here transcribe for the consolation of our Liberals-and those tainted Catholics who make common cause with them-in decrying Ultramontane methods:
"De Maistre said that the Church and the Pope have never asked anything but truth and justice for their cause. On the other hand, the Liberals, no doubt on account of the horror they naturally entertain for truth, and above all, for justice, are always demanding charity.
"For more than a dozen years have we, on our part, been witness to this curious spectacle given us by Italian Liberals. With tears in their eyes, they never cease imploring our charity. Their importunities have at last become insupportable; they have lost all sense of shame; supplicatingly, in the press, in verse, in their brochures, in their journals, in public and private letters-anonymous and pseudonymous-directly or indirectly, they beg us, for the love of God, to show them some charity. They beseech us not to give them over to the ridicule of their neighbors, not to expose to an inspection so detailed, so minute, their sublime writings, not to be so obstinate in subjecting their glorious exploits to such a strong search-light, to close our eyes and our ears to their blunders, their solecisms [inconsistencies], their lies, their calumnies, their obscurities, in a word, to let them live in peace.
By this edifying conversion to the love of mendicancy, the Liberals have imitated another not less celebrated and not less edifying conversion, that of a rich miser to the virtue of alms-giving.
The same miser happening to be present at a sermon which was intended to be a very ardent exhortation to the practice of alms-giving, was so impressed that he imagined himself to be a veritable convert. In truth he was so touched by the sermon that, on going out of the Church, he exclaimed: 'It would be impossible for any good Christian who has heard this discourse henceforth not to give from time to time something in charity.' And so it is with our Liberals. After having shown (according to the measure of their means) by their acts and their writings that they have a love for charity equal to the devil's for holy water, when they hear it spoken of, they suddenly remember that there exists in the world a thing called charity, which might on certain occasions prove very profitable to them. So they show themselves distractedly enamored with it and vociferously demand it from Pope, bishop, clergy, religious, journalists, and everybody, even from the editors of the Civilta. It is curious to follow all the excellent reasons they offer in their own favor! "To believe them, it is not in their own interest at all that they hold such language! Heavens, no! When they speak thus, it is entirely in the interest of our holy Religion, which they cherish in their heart's core and which suffers so much from our very uncharitable manner of defending it! They even speak in the interest of the reactionaries themselves, and especially (who would believe it!) in the interest of the editors of the Civilta Cattolica!
"'What obliges you to enter into these quarrels?" they confidentially say to us. 'Have you not enough enemies already? Be tolerant and your adversaries will be so with you. What do you gain by following this wretched occupation, like a dog spending his life barking at robbers? If in the end you are beaten, struck down, to whom do you owe it, if not to yourselves and that indomitable animosity of yours, which is ever seeking the lash?' "What sage and disinterested reasoning, whose only defect is that it singularly resembles that which the police officer urged upon Renzo Tramaglino, in the romance The Betrothed, when he essayed to conduct him to prison by persuasion, fearing that if he used force, the young man would offer resistance ... The only result of these exhortations was to confirm Renzo in his design to pursue a course just opposite to that which the officer advised.
"This design, to speak properly, we are strongly tempted also to form, for in truth, we cannot persuade ourselves that the injury, great or small, which we cause religion, matters much or little to the Liberals, nor that they would give themselves so much trouble for our sakes. We are persuaded, on the contrary, that if the Liberals really believed that our manner of acting were hurtful to religion or to ourselves, they would carefully refrain from adverting to it, but rather encourage us in it by their applause. We even conclude that the zeal which they show in our regard and their reiterated prayers to us to modify our style are the surest signs that religion suffers nothing from our methods, and moreover that our writings have some readers, which is always some slight consolation to the writer...
"But as many of them (the Liberals) continue to beg, and as they have recently published a little book at Perugia entitled What Does the Catholic Party Say?-which they devote entirely to a demand upon the Civilta Cattolica for charity-it will be useful, in beginning this fifteenth series of our Review, to confute once more the old objections with the old answers. It will be in fact a great charity, not such indeed as the Liberals beg of us, but one truly very meritorious, the charity of listening to them with patience for the hundredth time."

CHAPTER 24 A Liberal Sophism and the Church's Diplomacy

Liberals often urge as an objection to Ultramontane vigor the fact that the Church herself enters into amicable relations with Liberal governments and personages, or what comes to the same thing, with Liberalism itself.

If the Church can take such a position, surely Ultramontanes, who are looked upon as the vanguard of the Church, may find an example in this her policy worthy of imitation.
We reply. We are to consider these relations as official amities, and nothing more. They by no means suppose any particular affection for the persons who are their object, much less approbation of their actions, and infinitely less any adhesion to their doctrines or the approval of them.
In the first place, we must remember that there are two ministrations in the Church of God: one which we may call apostolic, relative to the propagation of the Faith and the salvation of souls; the other, which we may very properly term diplomatic, having for its subject human relations with the powers of the world.
The first is the most noble; properly speaking, it is the principal and essential ministration. The second is inferior and subordinate to the first, of which it is only the auxiliary. In the first, the Church is intolerant and uncompromising; in this she goes straight to her end and breaks rather than bends: frangi non flecti. Witness in this respect the persecutions she has suffered. When it is a question of divine rights and divine duties, neither attenuation nor compromise is possible.
In the second ministration, the Church is condescending, benevolent and full of patience. She discusses, she solicits, she negotiates, she praises, that she may soften the hard; she is silent sometimes, that she may better succeed; seems to retreat, that she may better advance and soon attain a better vantage. In this order of relations, her motto might be: flecti non frangi ["to bend not to break"]. When it is a question of mere human relations, she comports herself with a certain flexibility and admits the usage of special resources.
In this domain, everything that is not declared bad and prohibited by the law common to the ordinary relations of men is lawful and proper.
More explicitly, the Church deems that she may properly make use of all the resources of an honest diplomacy.
Who would dare reproach her for accrediting ambassadors to bad and even infidel governments, and on the other hand, in accepting ambassadors from them; for honoring their noble and distinguished families by her courtesies and enhancing their public festivities by the presence of her legates?
"But why," interrupt the Liberals, "should you manifest such detestation for Liberalism and so vehemently combat Liberal governments, when the Pope thus negotiates with them, recognizes them, and even confers distinctions on them?" We can best answer this foolish thrust by a comparison.
We will suppose you are the father of a family. You have five or six daughters, whom you have brought up in the most scrupulous and rigorous virtue. Opposite to your house, or perhaps next door, we will imagine, dwell some neighbors of blemished reputation. You command your daughters, without cessation, under no circumstances to have aught to do with these people. They obey you strictly. But suppose now that some matter should arise relative to both you and your neighbor's interest in common, such as the paving of a street, the laying of a water main, etc. This obliges you to consult and advise with your neighbors as to this common interest. In your intercourse with them, you treat them with the usual courtesies of society and seek to conclude the business on hand in an harmonious way. Would your daughters, therefore, be justified in declaring that, as you their father had entered into certain relations with these neighbors and extended to them the usual courtesies of society, so should they be allowed to associate with them; as long as you their father had thus entered into relation with them, so they had a right to conclude that they were people of good morals? The Church is the home of good people (or of those who ought to be and desire to be), but she is surrounded by governments more or less perverted, or even entirely perverted. She says to her children: "Detest the maxims of these governments; combat these maxims; their doctrine is error; their laws are iniquitous." At the same time, in questions when her own and sometimes their interests are involved, she finds herself under the necessity of treating with the heads or the representatives of these governments, and in fact she does treat with them, accepts their compliments, and employs in their regard the formula of the polished diplomacy in usage in all countries; she negotiates with them in relation to matters of common interest, seeking to make the best of the situation in the midst of such neighbors. In thus acting does she do anything wrong) By no means. Is it not ridiculous then for a Catholic, availing himself to this example, to hold it up as a sanction of doctrines which the Church has never ceased to condemn, and as the approbation of a line of conduct which she has ever combatted?
Does the Church sanction the Koran when she enters into negotiations, power to power, with the sectaries of the Koran? Does she approve of polygamy because she receives the presents and embassies of the Grand Turk? Well, it is in this way that the Church approves of Liberalism when she decorates its kings or its ministers, when she sends her benedictions, simple formulae of Christian courtesy, which the Pope extends even to Protestants. It is a sophism to pretend that the Church authorizes by such acts what she has always condemned by other acts. Her diplomatic can never frustrate her apostolic ministration, and it is in this latter that we must seek the seeming contradictions of her diplomatic career.

Michael Savage believes that liberalism is a mental disorder.