consciously or unconsciously, that disposition which has been felt as a 'tinge of worldliness.' But it would be unfair to blame the Deaconess. Protestantism with irresistible consistency must produce the described disposition and half-heartedness, for it esteems married life more highly than voluntary virginity, and under all circumstances it is lawful and laudable to strive after that which is higher and better. The Catholic Church, on the other hand, while considering married life a sacred state, gives a higher rank to life-long virginity consecrated to God."
This surprising tribute to the usefulness and dignity of the religious life as practised in the Catholic Church, may be applied with equal force to the religious teachers. They, too, do nothing by halves; "their hearts are not divided."[1] "For the kingdom of heaven's sake"[2] they have renounced the joys of family life. All their affections purified, ennobled and made supernatural, are to be bestowed on those entrusted to their care. It is Christ whom they have to see in the little ones, according to the words of the Divine Master: "He that receiveth one such little child in my name receiveth me." We do not mean to imply that married men may not be excellent teachers,—thousands have been such,—nor that all religious on account of their state are good teachers. We merely wish to prove that the religious state in itself affords many advantages for the cause of education. The difficulties connected with education will be borne more patiently, sometimes even heroically, by one who has bound himself to a life of perfect obedience and self-sacrifice.
