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to them, as when from the moral sanction of private property in the things produced by labor you infer some- thing entirely different and utterly opposed, a similar right of property in the land created by God.
Private property is not of one species, and moral sanc- tion can no more be asserted universally of it than of ( marriage. That proper marriage conforms to the law of God does not justify the polygamic or polyandric or incestuous marriages that are in some countries permitted by the civil law. And as there may be immoral marriage so may there be immoral private property. Private prop- erty is that which may be held in ownership by an indi- vidual, or that which may be held in ownership by an individual with the sanction of the state. The mere lawyer, the mere servant of the state, may rest here, refusing to distinguish between what the state holds equally lawful. Your Holiness, however, is not a servant of the state, but a servant of God, a guardian of morals. You know, as said by St. Thomas of Aquin, that- Human law is law only in virtue of its accordance with right reason and it is thus manifest that it flows from the eternal law. And in so far as it deviates from right reason it is called an unjust law. In such case it is not law at all, but rather a species of violence.
Thus, that any species of property is permitted by the state does not of itself give it moral sanction. The state has often made things property that are not justly property, but involve violence and robbery. For instance, the things of religion, the dignity and authority of offices of the church, the power of administering her sacraments and controlling her temporalities, have often by profligate princes been given as salable property to courtiers and concubines. At this very day in England an atheist or a heathen may buy in open market, and hold as legal property, to be sold, given or bequeathed
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