We deny that the system that stands for no religious or moral training is intensely American. This is a Christian land. If our denial cannot be sustained, we consider such a system radically wrong and detrimental to the best interests of the country; and we protest against it, just as some of us protest against imperialism, high tariff and monometalism. It is wrong, bad, therefore un-American.
We also claim that the Protestant propaganda that is being carried on under the guise of non-sectarian education is unspeakably unjust and outrageous. Protestantism is not a State inst.i.tution in this country. A stranger might think so by the way public shekels are made to serve the purposes of proselytism; but to make the claim, in theory, or in practise, is to go counter to the laws of this land, and is un-American to a degree. That is another un-Americanism we protest against.
We teach truth, not creed prejudices; we train our children to have and always maintain a strong prejudice for religious truth, and that kind of prejudice is the rock-bed of all that is good and holy and worth living for. We teach dogma. We do not believe in religion without dogma, any more than religion without truth. "That kind of religion has not been invented, but it will come in when we have good men without convictions, parties without principles and geometry without theories."
If there is anything un-American in all this, it is because the term is misunderstood and misapplied. We are sorry if others find us at odds on religious grounds. The fact of our existence will always be a reminder of our differences with them in the past. But we are not willing to cease to exist on that account.
CHAPTER LXVI.
CORRECTION.
AMONG the many things that are good for children and that parents are in duty bound to supply is--the rod! This may sound old-fashioned, and it unfortunately is; there is a new school of home discipline in vogue nowadays.
Slippers have outgrown their usefulness as implements of persuasion, being now employed exclusively as foot-gear. The lissom birch thrives ungarnered in the thicket, where grace and gentleness supply the whilom vigor of its sway. The unyielding barrel-stave, that formerly occupied a place of honor and convenience in the household, is now relegated, a harmless thing, to a forgotten corner of the cellar, and no longer points a moral but adorns a wood-pile. Disciplinary applications of the old type have fallen into innocuous desuetude; the penny now tempts, the sugar candy soothes and sugar-coated promises entice when the rod should quell and blister. Meanwhile the refractory urchin, with no fear to stimulate his sluggish conscience, chuckles, rejoices and is glad, and bethinks himself of some uninvented methods of devilment.
Yes, it is old-fashioned in these days to smite with the rattan as did the mighty of yore. The custom certainly lived a long time. The author of the Proverbs spoke of the practise to the parents of his generation, and there is no mistaking the meaning of his words. He spoke with authority, too; if we mistake not, it was the Holy Ghost that inspired his utterances. Here are a few of his old-fashioned sayings: "Spare the rod and spoil the child; he who loves his child spares not the rod; correction gives judgment to the child who ordinarily is incapable of reflection; if the child be not chastised, it will bring down shame and disgrace upon the head of its parent." It is our opinion that authority of this sort should redeem the defect of antiquity under which the teaching itself labors. There are some things "ever ancient, ever new;"
this is one of them.
The philosophy of correction may be found in the doctrine of original sin. Every child of Adam has a nature that is corrupted; it is a soil in which pride in all its forms and with all its cortege of vices takes strong and ready root. This growth crops out into stubbornness, selfishness, a horror of restraint, effort and self-denial; mischief, and a spirit of rebellion and destruction. In its native state, untouched by the rod of discipline, the child is wild. Now, you must force a crooked tree to grow straight; you must break a wild colt to domesticate it, and you must whip a wild boy to make him fit for the company of civilized people. Being self-willed, he will seek to follow the bent of his own inclinations; without intelligence or experience and by nature p.r.o.ne to evil, he will follow the wrong path; and the habits acquired in youth, the faults developed he will carry through life to his own and the misery of others. He therefore requires training and a subst.i.tute for judgment; and according to the Holy Ghost, the rod furnishes both. In the majority of cases nothing can supply it.
This theory has held good in all the ages of the world, and unless the species has "evolved" by extraordinary leaps and bounds within the last fifty years, it holds good to-day, modern nursery milk-and-honey discipline to the contrary notwithstanding. It may be hard on the youngster--it was hard on us!--but the difficulty is only temporary; and difficulty, some genius has said, is the nurse of greatness, a harsh nurse, who roughly rocks her foster-children into strength and athletic proportions.
The great point is that this treatment be given in time, when it is possible to administer it with success and fruit. The ordinary child does not need Oft-repeated doses; a firm hand and a vigorous application go a long way, in most cases. Half-hearted, milk-and-water castigation, like physic, should be thrown to the dogs. Long threatenings spoil the operation; they betray weakness which the child is the first to discover. And without being brutal, it is well that the chastis.e.m.e.nt be such as will linger somewhat longer in the memory than in the sensibility.
The defects that deserve this corrective especially are insubordination, sulkiness and sullenness; it is good to stir up the lazy; it is necessary to instil in the child"s mind a saving sense of its own inferiority and to inculcate lessons of humility, self-effacement and self-denial. It should scourge dishonesty and lying.
The bear licks its cub into shape; let the parent go to the bear, inquire of its ways and be wise. His children will then have a moral shape and a form of character that will stand them in good stead in after life; and they will give thanks in proportion to the pain inflicted during the process of formation.
CHAPTER LXVII.
JUSTICE AND RIGHTS.
JUSTICE is a virtue by which we render unto every man that which to him is due. Among equals, it is called commutative justice, the which alone is here in question. It protects us in the enjoyment of our own rights, and imposes upon us the obligation of respecting the rights of our fellow-men. This, of course, supposes that we have certain rights and that we know what a right is. But what is a right?
The word itself may be clearer in the minds of many than its definition; few ignore what a right is, and fewer still perhaps could say clearly and correctly what they mean by the word. A right is not something that you can see and feel and smell: it is a moral faculty, that is, a recognized, inviolable power or liberty to do something, to hold or obtain possession of something. Where the right of property is concerned, it supposes a certain relation or connection between a person and an object; this may be a relation of natural possession, as in the case of life or reputation, a relation of lawful acquisition, as that of the goods of life, etc. Out of this relation springs a t.i.tle, just and proper, by which I may call that object "mine," or you, "yours;" ownership is thereby established of the object and conceded to the party in question. This party is therefore said to have a right to the object; and the right is good, whether he is in possession or not thereof. Justice respects this right, respects the just claims and t.i.tles of the owner, and forbids every act injurious thereto.
All this pre-supposes the idea of G.o.d, and without that idea, there can be no justice and no rights, properly so-called. Justice is based on the conformity of all things with the will of G.o.d. The will of G.o.d is that we attain to everlasting happiness in the next world through the means of an established order of things in this life. This world is so ruled, and our nature is such, that certain means are either absolutely or relatively necessary for the attaining of that end; for example, life, reputation, liberty, the pursuit of happiness in the measure of our lawful capacity. The obligation therefore to reach that end gives us the right to use these means; and G.o.d places in every soul the virtue of justice so that this right may be respected.
But it must be understood that the rights of G.o.d towards us transcend all other rights that we may have towards our fellow-men; ours we enjoy under the high dominion of Him who grants all rights. Consequently, in the pursuit of justice for ourselves, our rights cease the moment they come into antagonism with the superior rights of G.o.d as found in His Law. No man has a right to do what is evil, not even to preserve that most inalienable and sacred of all rights, his right to life. To deny this is to destroy the very notion of justice; the restrictions of our rights are more sacred than those rights themselves.
Violation of rights among equals is called injustice. This sin has a triple malice; it attacks the liberty of fellow-men and destroys it; it attacks the order of the world and the basis of society; it attacks the decree and mandate of the Almighty who wills that this world shall be run on the plan of justice. Injustice is therefore directly a sin against man, and indirectly a crime against G.o.d.
So jealous is G.o.d of the rights of His creatures that He never remains satisfied until full justice is done for every act of injustice.
Charity may be wounded, and the fault condoned; but only reparation in kind will satisfy justice. Whatever is mine is mine, and mine it will ever remain, wherever in this world another may have betaken himself with it. As long as it exists it will appeal to me as to its master and owner; if justice is not done in this world, then it will appeal to the justice of Heaven for vengeance.
The six last commandments treat of the rights of man and condemn injustice. We are told to respect the life, the virtue, the goods and the reputation of our fellow-men; we are commanded to do so not only in act, but also in thought and desire. Life is protected by the fifth, virtue by the sixth and ninth, property by the seventh and tenth, and reputation by the eighth. To sin against any of these commandments is to sin against justice in one form or another.
The claims, however, of violated justice are not such as to exact the impossible in order to repair an injury done. A dead man cannot be brought back to life, a penniless thief cannot make rest.i.tution unless he steals from somebody else, etc., etc. But he who finds himself thus physically incapable of undoing the wrongs committed must have at least the will and intention of so doing: to revoke such intention would be to commit a fresh sin of injustice. The alternative is to do penance, either willingly in this life, or forcibly in the purging flames of the suffering Church in the next. In that way, some time or other, justice, according to the plan of G.o.d, will be done; but He will never be satisfied until it is done.
CHAPTER LXVIII.
HOMICIDE.
TO kill is to take life, human or animal. It was once thought by a sect of crazy fanatics, that the Fifth Commandment applied to the killing of animals as well as of men. When a man slays a man, he slays an equal; when he kills an animal, he kills a creature made to serve him and to be his food; and raw meat is not always palatable, and to cook is to kill. "Everything that moves and lives," says Holy Writ, "shall be unto you as food."
The killing therefore herein question is the taking of human life, or homicide. There can be no doubt but that life is man"s best and most precious possession, and that he has an inborn right to live as long as nature"s laws operate in his favor. But man is not master of that gift of life, either in himself or in others. G.o.d, who alone can give, alone may take it away. Sole master of life, He deals it out to His creatures as it pleases Him; and whoever tampers with human life intrudes upon the domain of the Divinity, violating at the some time the first right of his fellow-man.
We have an instinctive horror of blood, human blood. For the ordinary individual the Mosaic enactment that forbids murder is almost superfluous, so deeply has nature graven on our hearts the letter of that law. Murder is abominable, for the very reason that life is precious; and no reasonable being, civilized or savage, dealing death unjustly unto a fellow-man, can have any other conviction in his soul than that he is committing a crime and incurring the almighty wrath of the Deity. If such killing is done by a responsible agent, and against the right of the victim, the crime committed is murder or unjustifiable homicide.
Which supposes that there is a kind of homicide that is justifiable, in seeming contradiction of the general law of G.o.d and nature, which specifies no exception. But there is a question here less of exception than of distinction. The law is a general one, of vast comprehension.
Is all killing prohibited? Evidently no. It is limited to human beings, in the first place; to responsible agents, in the next; and thirdly, it involves a question of injustice. What is forbidden is the voluntary and unjust killing of a human being. Having thus specified according to the rules of right reasoning, we find we have a considerable margin left for the taking of life that is justifiable. And the records of Divine revelation will approve the findings of right reason.
We find G.o.d in the Old Law, while upholding His fifth precept, commanding capital punishment and sanctioning the slaughter of war; He not only approved the slaying of certain persons, but there are instances of His giving authority to kill. By so doing He delegated His supreme right over life to His creatures. "Whoever sheds human blood, let his blood be shed." In the New Testament the officer of the law is called the minister of G.o.d and is said not without cause to carry the sword; and the sword is the symbol of the power to inflict death.
The presence of such laws as that of capital punishment, of war and of self-defense, in all the written codes of civilized peoples, as well as in the unwritten codes of savage tribes, can be accounted for only by a direct or indirect commission from the Deity. A legal tradition so universal and so constant is a natural law, and consequently a divine law. In a matter of such importance all mankind could not have erred; if it has, it is perfectly safe to be with it in its error.
These exceptions, if we may call them exceptions, suppose the victim to have forfeited his right to live, to have placed himself in a position of unjust aggression, which aggression gives to the party attacked the right to repel it, to protect his own life even at the cost of the life of the unjust aggressor. This is an individual privilege in only one instance, that of self-defence; in all others it is invested in the body politic or society which alone can declare war and inflict death on a capital offender.
Of course it may be said that in moral matters, like does not cure like, that to permit killing is a strange manner of discouraging the same. But this measure acts as a deterrent; it is not a cure for the offender, or rather it is, and a radical one; it is intended to instil a salutary dread into the hearts of those who may be inclined to play too freely with human life. This is the only argument a.s.sa.s.sins understand; it is therefore the only one we can use against them.
CHAPTER LXIX.
IS SUICIDE A SIN?
MOST people no doubt remember how, a short time previous to his death, Col. Robert Ingersoli, the agnostic lecturer, gave out a thesis with the above t.i.tle, offering a negative conclusion. Some discussion ensued in public print; the question was debated hotly, and whole columns of pros and cons were inflicted on the suffering public by the theologues who had taken the matter seriously.
We recall, too, how, in the height of the discussion, a poor devil of an unfortunate was found in one of the parks of the Metropolis with an empty pistol in his clinched fist, a bullet in his head and in his pocket a copy of the thesis: Is suicide a sin?
To a Christian, this theorizing and speculation was laughable enough; but when one was brought face to face with the reality of the thing, a grim humor was added to the situation. Comedy is dangerous that leads to tragedy.
The witty part of the matter was this: Ingersoli spoke of sin. Now, what kind of an intelligible thing could sin be in the mind of a blasphemous agnostic? What meaning could it have for any man who professes not to know, or to care, who or what G.o.d is?
If there is no Legislator, there is no Law; if no Law, then no violation of the Law. If G.o.d does not exist, there can be no offending Him. Eliminate the notion of G.o.d, and there is no such thing as sin.
Sin, therefore, had no meaning for Ingersoli; his thesis had no meaning, nothing he said had any meaning. Yet, people took him seriously! And at least one poor wretch was willing to test the truth of the a.s.sertion and run his chances.
Some people, less speculative, contend that the fact of suicide is sufficient evidence of irresponsibility, as no man in his right senses would take his own life. This position is both charitable and consoling; unfortunately, certain facts of premeditation and clear mindedness militate so strongly against such a general theory that one can easily afford to doubt its soundness. That this is true in many cases, perhaps in the majority of cases, all will admit; in all cases, few will admit it. However, the question here is one of principle, and not of fact.
The prime evil at the bottom of all killing is that of injustice; but in self-destruction where the culprit and the victim are one and the same person, there can be no question of injustice. Akin to, and a subst.i.tute for, the law of justice is that of charity, by which we are bound to love ourselves and do ourselves no harm or injury. The saying "charity begins at home" means that we ourselves are the first objects of our charity. If therefore we must respect the life of our neighbor, the obligation is still greater to respect our own.
Then there is the supreme law of justice that reposes in G.o.d. We should remember that G.o.d is the supreme and sole Master of life. Man has a lease of life, but it does not belong to him to destroy at his own will. He did not give it to himself; and he cannot take it away.
Destruction supposes an authority and dominion that does not belong to any man where life is concerned. And he who a.s.sumes such a prerogative commits an act of unquestionable injustice against Him whose authority is usurped.
By indirect killing we mean the placing of an act, good or at least morally indifferent, from which may result a benefit that is intended, but also an evil--death--which is not intended but simply suffered to occur. In this event there is no sin, provided there be sufficient reason for permitting said evil effect. The act may be an operation, the benefit intended, a cure; the evil risked, death. The misery of ill health is a sufficient reason for risking the evil of death in the hope of regaining strength and health. To escape sure death, to escape from grave danger or ills, to preserve one"s virtue, to save another"s life, to a.s.sure a great public benefit, etc., these are reasons proportionate to the evil of risking life; and in these and similar cases, if death results, it is indirect suicide, and is in nowise criminal.
The same cannot be said of death that results from abuses or excesses of any kind, such as dissipation or debauchery; from risks that are taken in a spirit of bravado or with a view to winning fame or lucre.