world clings most closely, and which it considers the true ethical values, are not realised in convents, but in the family; respect for the human person, sexual fidelity and devotion to the weak, constitute the elements of morality of which all high-minded men are proud; morality, even, is very often made to consist of these alone.
When we examine in a critical spirit the numerous writings which treat, to-day, of marriage, we see that the reformers who are in earnest propose to improve family relations in such a way as to assure the better realisation of these ethical values; thus, they demand that the scandals of conjugal life shall not be exposed in the law courts, that unions shall not be maintained when fidelity no longer exists, and that the authority of the head of the family shall not be diverted from its moral purpose to become mere exploitation, etc.
On the other hand, it is curious to observe to what extent the modern Church misunderstands the values that classico-Christian civilisation has produced. It sees in marriage, above all, a contract directed by financial and worldly interests; it is unwilling to allow of the union being dissolved when the household is a hell, and takes no account of the duty of devotion.[1] The priests are wonderfully skilful in procuring rich dowries for impoverished nobles, so much so, indeed, that the Church has been accused of considering marriage as a mating of noblemen living as "bullies" with middle-class women reduced to the rôle of the women who support such men. When it is heavily recompensed, the Church finds unexpected reasons for divorce, and finds means of annulling inconvenient unions for ridiculous motives. Proudhon asks ironically: "Is it possible for a responsible man of a serious turn of mind and a true Christian to care for the love of his wife? … If the husband seeking divorce, or the wife seeking separation, alleges the refusal of the
- ↑ Epistle to the Ephesians, v. 25–31.
