USA > Indiana > History of the Catholic church in Indiana, Volume I > Part 10
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ing and aiding, an example. We certainly owe to these men, dearly beloved brethren, a debt of gratitude and of special honor. They were your fathers in the faith; they begot you in the word of truth; and, for the sake of you all, abandon- ing the comforts of life, they laid, in the midst of every kind of trial and sorrow and trouble, the foundations of this church, which has grown so much and spread so widely. We say nothing of that remarkable example of piety, Simon Gabriel Bruté, first Bishop of Vincennes, whose memory is in benediction with you. We · say nothing of the other bishops, whose virtues are well known to you. We shall speak of him who, lately your bishop, has been called to receive his reward, Maurice de St. Palais. He was indeed a man distinguished for the qualities of his mind and heart, full of dignity of life, noble of birth, and nobler still by reason of his virtues. He ruled this church of Vincennes for nearly thirty years. Under his guidance it flourished always, grew steadily, and by his prudence and wisdom was preserved from whatever might have troubled the peace of his people. So great a blessing did this pastor merit for his flock, that the diocese of Vincennes may well be held as a model to others.
These examples, dearly beloved brethren, we willingly confess, are to us a source of diffidence and of strength; of diffidence, when we look at our own lowli- ness; of strength, because they are a stimulus to us to imitate what our predeces- sors did in so praiseworthy a manner, not trusting to ourselves, by relying on that. Divine assistance which was always with them and completed their labors.
What was it, dearly beloved brethren, that caused them and others, distin- guished for wealth and birth, and generous hospitality, to leave their country? What else but faith? They understood well the value of this heavenly gift; and that they might bestow on others this gift, valuable far beyond gold and gems and every earthly treasure, they offered themselves a sacrifice-nay, a holocaust to God. And if they so prized this priceless boon, we certainly are not to think lightly of it. Although, by the mercy of God, it is now common to many of our people, its value is certainly not diminished. In fact, the very sight of its fruits among us must make us esteem it still more. And that we may have this greater appreciation of it, permit us for a moment to speak of it; for we do not, perhaps, sufficiently consider its nature. Faith, so speaks the sacred council of Trent, is the root of justification; without it, says St. Paul, it is impossible to please God; Heb. xi, 6. As the root is first with regard to the tree, so faith is first with regard to supernatural life. As no tree comes up from the ground unless the seed be first planted, so unless this seed of faith be first sown into the soul there is no spiritual, no supernatural life. Nay, the very first longings and tendencies toward God, to embrace the teachings of Christ, have their origin from God. So spoke St. Augus- tin; for when, thinking of this great gift of faith, he attributed to nature these first movements of the heart toward God, he came upon the words of St. Cyprian, commenting the text of St. Paul: "What hast thou that thou had not received ; " I Cor. iv, v. 7. Enlightened by the grace of God, he understood forthwith that he had erred, taking credit to himself and not giving thanks to the Almighty. This error he confessed ingenuously, and to the edification of all .* The same truth was taught by the second council of Orange, in the sixth century; and the very words of St. Augustin, used by this council, the venerable council of Trent adopted.
* Lib. de Prædestinatione, ss. c. 3.
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You see, therefore, dearly beloved brethren, how ardently God has loved us, taking pity on our poverty, giving to us the principle of life everlasting, and bestowing on us the adoption of sonship! For it is by this gift of faith that we are called and are the sons of God.
Such being the case, dearly beloved, we have, in consequence, a two-fold duty; a duty of preserving this faith for ourselves and those under our charge, and a duty of spreading this faith among those who are outside the unity of the church. And first, with regard to our duty of preserving the faith for ourselves, and for those depending on us, we are to study the means suitable for that end. The words of Christ to his apostles and those to his disciples immediately occur to us: " Go teach all nations," Matt. xxviii, 19; and " Who hears you hears me," Luke x, 16. In this obedience, in this pious disposition to believe, whereby we heed the voice of our Pastor, and follow him, the security of our faith is founded. This is no difficult task for us; for you know well, dearly beloved brethren, that our Lord gave explicitly to the Apostle Peter the office of teaching, when, in the presence of
the other apostles, he said: " I have prayed for thee that thy faith fail not."
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"Confirm thy brethren," Luke xxii, 32. From these words it is clear that Peter and his successors had power to teach to the end of the world; that we have imposed on us a duty of obeying; and that Peter and his successors perform their office when teaching the whole church, without danger of error. The Angelic Doctor, St. Thomas Aquinas, understood this well; for he wrote, commenting on the above words: " The faith of the church cannot fail, since the Lord said to Peter, I have 'prayed for thee that thy faith fail not," Qa. Qae. Quaest, II, art. vi. The ŒEcumenical council of the Vatican confirmed, by the assistance of the Holy Ghost, this doctrine, defining the infallibility of the sovereign Pontiff. This teaching was not new, but, on the contrary, entirely consistent with the principles of the first ages of Chris- tianity. We shall say nothing of the words of Pope St. Clement, writing to the Cor- inthians in danger of schism, St. John, the apostle, being still alive, and telling them they were to observe what he had prescribed for them in the Holy Spirit. We shall say nothing of what St. Cyprian writes, speaking of the unity of the church. The beginning is from unity, and the primacy is given to Peter, that the church may be shown to be one. We shall even omit speaking of the remarkable passage of St. Augustin to the Pilgrims: "The acts of two councils have been sent to Rome; thence the answers have come; the matter is at an end; would that once for all error would cease." Nor shall we delay in speaking of the letter of St. Jerome to Pope Damasus, where this holy and most learned man, of sublime intellect, and well acquainted with almost all the churches of his day, distinctly writes: " I, fol- lowing as first no one but Christ, am joined in communion with your holiness, that is, with the cathedra of Peter; I know the church is built on that rock. Whosoever eats the lamb outside of this house is profane. *
* * Whosoever does not gather · with thee, scattereth; that is, whosoever is not of Christ belongs to anti- Christ." We shall pass over all these. Two facts only shall we mention as briefly as possible.
The Christians of the Pentapolis appealed from the patriarch of Alexandria or Dionysius, that is from the bishops of the chief church of Egypt founded by St. Mark the Evangelist. To whom did they appeal? To the Roman pontiff of the "same name, St. Dionysius, and this is a matter of faith. Pope St. Dionysius, in the discharge of his supreme duty, informed the patriarch of the accusation laid
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against him, and after receiving his exculpation, declared him not guilty. Having heard the sentence of the Roman pontiff, these Christians of the third century withdrew their charges and obeyed the patriarch.
At the same time the faithful of Rome were establishing their cemeteries and ornanienting them with sacred symbols. Nothing is to be seen more frequently in these catacombs than the figure of a man striking a rock with a rod, and water gushing out from the rock. What is this figure? Certainly not Christ, who is, as St. Paul says, the rock struck with the rod; "the rock was Christ." Nor is it Moses, save as a figure, for Moses belongs to the old dispensation. There remains the antitype Peter, of whom this is in reality the image; for there have been found in these cemeteries paintings on glass, representing a man with a rod striking a . rock, from which water flows, and over the head of the man they have the name " Petrus." These Christians of the Roman church thought that Peter in the New Law held the place of Moses in the Old Dispensation. Nor did the Romans only so judge, for that old writer of the church of Syria, St. Ephrem, in his sermon on the Transfiguration of our Lord, making a comparison between Moses, who was. speaking with Christ and St. Peter, does not hesitate to say that Moses was the economus, or administrator of the Father, while Peter is the procurator, or agent, of the Son, even of God.
It becomes us, therefore, dearly beloved brethren, to have the spirit of these early Christians, and to cherish it. Let us not like wanton children refuse to harken to the voice of our Father and teacher; let us not, with indocility and rebel- lious mind, look with suspicion on the acts of our Supreme Pastor; let us not, elated by the pride of self-conceit, put ourselves, as it were, on our guard against our Father, as against an enemy. Let us, the rather, as children filled with reverence, respect his voice, if possible anticipating his wishes, with that dispostion which is a gift of the Holy Spirit, from whom it comes, that we dwell together of one mind,. in our Father's house. Whoever has such a disposition will never be cause of grief or sadness to our holy mother, the church.
But the faith is, moreover, to be kept inviolate for those who depend on us, for the children, the hope of the church, whose minds, in their tender years, receive, like soft wax, every impression. How is the faith to be preserved for them, save by Catholic education? If you wish your children to be truly Catholics, you must neglect nothing that may guard them against the pestiferous spirit of unbelief and the contagion of bad example. The learned Cardinal Pallavicini, in his history of the council of Trent, wisely observes, that citizens are what their education makes them. A most true remark. For experience teaches that, at least, ordinarily speaking, men receive in their earliest years the impulse that rules and directs. their whole life. Thus, Catholic education brings with it a two-fold advantage: while it imbues youth with sound Catholic doctrine, it also makes them good cit- izens-a most desirable thing in this republic of ours, inasmuch as this form of government allows the greatest liberty-license, in fact, whence there arises danger to the safety of the country. For if " the throne is made strong by justice," Prov .. xvi' 12, by injustice and by vice government is overthrown. Religion, education of youth, is therefore the more necessary, the freer is the form of government; lest, owing to neglect of education of this sort, the whole edifice of the state, under- mined by vice, crumbles to pieces. But while we speak of the citizenship of this- world we must not forget, dearly beloved brethren, that we have here no perma-
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nent citizenship, but look for another. For we are fellow-citizens of the Saints, and of the household'of God. Our true country is heaven, where an unending life awaits us. We are to be citizens of that country, and of the citizens of that coun- try it is more truly to be said, they are what their education made them. Lift up your eyes on high; see the saints who reign with God, and give such an education to your children as will render them worthy of their company. We acknowledge, dearly beloved, that we, reading of our diocese, we have had no greater consola- tion than what was derived from the fact of so many children of both sexes receiv- ing a sound Catholic education. We thank God for this, and we delight in prais- ing the provident care of our illustrious predecessors, and the zeal of those engaged in teaching. Moreover, that you may know how acceptable to us is this exem- plary assiduity in the attendance in the schools, and of those who direct them, we have asked the sovereign pontiff, Pope Leo XIII, his apostolic benediction for all those who have in any way interested themselves in these schools, as well as for the scholars, and this blessing the vicar of Christ has given with marks of special commendation.
What we have written above, dearly beloved brethren, regards you who are- certainly our chief care. We are not, however, to neglect those who have not yet tasted of the gift of God, but whom we embrace in christian charity, and whom both you and we earnestly desire to see belonging to the flock of Christ. Were. anything needed to kindle your zeal for these souls, it would be enough to think of their condition. We shall say nothing of those who have once doubted, and who refuse to heed the voice of conscience; they resist the Holy Spirit. We speak of those who in good faith have followed non-Catholic tenets, and belong to various sects. These are the larger portion of the people within the limits of our diocese. If any one should say that the people of the United States, because of their innum- erable religious divisions and of the ease with which anyone endowed with talent and eloquence can find hearers, are light and by no means zealous of religion, he would be wide of the mark. It is far otherwise. Since the principle of private judgment has logically wrought its result, it is only consistent that each one should abound in his own view, should reject authority in matters of faith, and follow his opinion. That hearers are so numerous is a proof of the desire in each one to know religious truth and embrace it. We are to have this steadily before our eyes. For when we recall to mind this fact, we shall more easily bear with our non-Cath- olic brethren, even acting against us, knowing that they are acting according to conscience, since they think they are doing a service to God. With that good faith which has been brought about in them by early education, and by circumstances of life, we shall abstain from all bitterness and curb our tongue lest it speak harshly. Nay, more: Moved by charity and mercy for them, we shall do all we can to have them come into fold. We should be urged to this, especially by the con- sideration of the state of those even who have been rightly baptized, and are still outside the church in the fullness of their good faith. They are all, in fact, in real danger of losing their souls. Though it may sometimes happen that non-Catholics live so justly as not to have lost the first grace of baptism, it would be rash to say that this is of common occurrence. For if those who are in the church must not unfrequently accuse themselves of sin, what is to be said of, those who have not the means of salvation instituted by Christ? Non-Catholics have not the Holy Tribunal of Penance for the remission of sin committed after baptism; they have
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not the Sacrament of the body of the Lord, whence life is given us; they have not the sacramentals, indulgences, and those other beautiful practices that reveal to us the love of the heart of Jesus, and through which our exile on earth receives help and consolation. Being without these aids, they can be saved only by extraordi- nary means. No one, however, has a right to extraordinary means, for God has not promised them; how rash, therefore, it is to look for them, there is none who may not understand.
We, who have received the light, must, therefore, come to the assistance of these our brethren; we must embrace them in the bowels of the charity of Christ; we must bear with them even when rising up against us; in fine, we must do all things to them, as St. Paul says, to gain them for Christ. To succeed in this there is certainly nothing better adapted than they should see in us an example of vir- tue. The heathen used to say of the early Christians, as you are aware, " behold! how they love one another!" If those who are outside the church will have seen always in us christian charity, brotherly love, unity of mind, freedom from all party spirit, there is no doubt but they will begin to admire our faith, then love it, and finally be induced to embrace it.
To example must be joined instruction in the faith. Not to every one does this office belong. To you it pertains, priests of God, on whom God has bestowed His Spirit, giving increase to the seed planted by you. Not only are you to instruct those that belong to us; but on fitting occasions we must zealously care for those without the church, explaining clearly those points of revelations that may enlighten them, and show them the way of salvation. In the discharge of this duty, you well understand how important it is to abstain from all censure, and from every word that may in any manner irritate. Let everything be done under the guidance of charity, and the blessing of God will descend upon your work and make it profitable unto eternal life for yourself and for others.
In reading over the list of churches, of religious houses, of the regular clergy ·and of the virgins consecrated to God, as well as of other institutions of christian ·charity in our diocese, we are struck with the fact that so many important works could have been completed in so short a time. We are not ignorant, dearly beloved brethren, of the great sacrifices you were obliged to undergo before effect- ing so much. These churches and institutions reflect honor on you in the sight of God and in the sight of men. Posterity will call this century the golden age of our church in America. But not for all this are we to rest; much yet remains to be done. As long as one remains who is not of the fold, we labor. In a special manner must we sedulously and earnestly direct our energies that the little ones ·of the flock do not perish through neglect on our part. All this imposes on us a very heavy burden; but we must bear it manfully. Do not give with regret of your ·earthly substance, dearly beloved brethren, for purposes so acceptable to Almighty God. For those gifts of this world, he who is the giver of all good gifts will repay a hundred fold with spiritual treasurers, and will lay up for you riches to ornament that life which lasts not seventy or eighty years, but is eternal.
While, brethren, you are engaged in the works of such moment, we know that you by no means forget our Father, and the supreme head of the church, Leo, by Divine Providence the XIII of the name, but that in all your prayers you beseech Almighty God for him. We exhort you to perform this sacred duty yet more earnestly. For in these times, full of sorrow for the Roman church, the (114)
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Holy Spirit has placed him in the chair of Peter, where by word and by example, following in the footsteps of his immediate predecessor, of holy memory, he is guarding with the greatest fortitude the rights of the church. Therefore, pray to God His holy spirit may ever be present in His Vicar with his holy gifts, so that he may worthily lead the flock of Christ in the way of salvation, and keep it from every appearance of evil.
That a merciful God may aid us in our work in the cause of religion, let us observe faithfully the laws of the church, which are the means of knowing God's will and of doing it. Let us follow the spirit of the church, the guide of our life, for she has the spirit of God. Let us adopt the customs approved by her prayers, devout practices of every kind. Let us cherish especially devotion towards the Sacred Heart of Jesus, and towards the Ever Blessed and Immaculate Virgin Mary, and instil them into the minds and hearts of the young. By the aid of such evotion we shall lead lives peaceful, holy, pleasing to God, useful here and in eternity, for, says the Apostle, " piety is useful for all things."
Let us also pray the Holy Spouse of B. V. Mary, St. Joseph, the patron of the church, and the Holy Apostles, Sts. Peter and Paul, whom we have chosen to. aid us by their powerful protection, in the discharge of our episcopal office, that everything may be prosperously done to the greater honor and glory of God, and to the welfare of souls, " and the peace of God, which surpasseth all understanding, keep your hearts and minds in Christ Jesus." Amen.
Given at Rome, outside the Ostian Gate, this 12th day of May, 1878, Feast of the Patronage of St. Joseph, and the day of our consecration.
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CHAPTER VIII.
EXTRACTS FROM BISHOP CHATARD'S LECTURES ON VERY IMPORTANT SUBJECTS WHICH WILL BE FOUND BOTH INSTRUCTIVE AND EDIFY- ING FOR BOTH CATHOLICS AND NON-CATHOLICS.
O N a very important subject, in 1877, Bishop Chatard, on invi- tation, delivered a lecture before the Leonine Union, the cen- tral Catholic society of the capital of Indiana. His treatment of the question showed his versatility and his wide range of knowledge and reading even outside his special studies as an ecclesiastic. We quote in part from his introductory remarks, and continuing as suits our purpose as follows:
TENURE OF LAND AND EMINENT DOMAIN.
" It is an easy stumbling-block in the path of those who are wayward, that primarily, God made the earth and gave it to the children of men in common; and that the natural law contains no dictate which says that land shall be in one way more than in another. The theme, consequently, suggests itself to a philan- thropist of fanciful mood and of unpractical ways, how shall land best be held, in common or otherwise? and he decides that it is far better that it be held as it was originally given, in common. From that to the condemnation of those who defend individual ownership of land the passage is easy. Then the historical student goes to work to investigate how from the land being common prop- erty, it came to be possessed as private property. He goes back till he comes to the dawn of civilization, or to the days of bar- barism, and he hunts for the germs of the idea of individual pos- session, and on his researches others may base heir theories on the subject. Thus, in his Constitutional History of England, Professor (116)
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Stubbs, of Oxford, goes to Germany and investigates the manners and custoins of the Saxons and other tribes who contributed their quota to the invasion and conquest of England. It is interesting to hear what he says, for it is from England, the mother country, that our own common law, which regulates this question of land tenure, has come; though, as I shall have occasion to develop, the idea of holding from the crown or the state, which, it appears, underlies the system, is rather a fictio juris, a fiction of law, and, at all events, merely an accidental mode of tenure, and by no means from the essence of things.
"I would premise, lest there be misunderstanding, that Pro- fessor Stubbs, to my knowledge, nowhere argues in favor of hold- ing land in common. But he quotes ancient writers to show what was the original custom among the Saxons. On page 19 of vol- ume I, after speaking of the writings of Julius Caesar, he quotes the historian, Tacitus, saying that 'possessions of land are held by all, by turn, that is in common, which they presently divide up accordingly to the rank of dignity of the cultivators.' *
"Commenting on this passage, Prof. Stubbs goes on to say it is evident there were classes among the early Germans-the noble, the well-born, the freedmen and the slaves. 'But,' he adds, 'the inequalities in the use or possession of land involve no inequalities in social or political rights.' These tribes, therefore, seem to have held their possessions originally in common, and to have divided them up annually, or periodically, according to the importance or need of those who cultivated them, on the principle that those who had greater need on account of their flocks, or greater merit in defending the country, should be more bountifully provided for; which, I think, all will look upon as the beginning of that unavoid- able inequality in the distribution of wealth which always and everywhere manifests itself among men. Further, on page 23, the professor tells us that the slaves paid rent, which shows that even this tenure in common had its modifications. Speaking of the gradual change from possession in common to that of the individ-
*"Agri pro numero cultorum ab universis in vices (al. in vicis) occupantur quos mox inter se secundum dignationem partiuntur." Dr. Waitz contends for in vicis.
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ual, Prof. Stubbs goes on: 'Without conjecturing how the change. took place, we may safely assume that, although traces still remain of a common land tenure at the opening of Anglo-Saxon history, absolute ownership of land in severalty was established and becom- ing a rule. We may, then, regard the land as referable to two great divisions: that which was held by individuals in full owner- ship, and that of which the ownership was in the state.' The former, because recorded, was called 'book-land'; the latter was. . known as ' folcland', or public land.
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