assertions are, is evident from the usage and doctrine of the Church, which has always given the highest approval to religious life. And surely not undeservedly. For those who, not content with the common duties of the precepts, enter of their own accord upon the evangelical counsels, in obedience to a divine vocation, present themselves to Christ as His prompt and valiant soldiers. Are we to consider this a mark of weak minds? In the more perfect manner of life is it unprofitable or hurtful? Those who bind themselves by the vows of religion are so far from throwing away their liberty that they enjoy a nobler and fuller one—that, namely, by which Christ has set us free.[1]
What they add to this—namely, that religious life helps the Church not at all or very little—apart from being injurious to religious orders, will be admitted by no one who has read the history of the Church. Did not your own United States receive from the members of religious orders the beginning of its faith and civilization? For one of them recently, and it redounds to your credit, you have decreed that a statue should be publicly erected. And at this very time, with what alacrity and success are these religious orders doing their work wherever we find them! How many of them hasten to impart to new lands the life of the Gospel and to extend the boundaries of civilization with the greatest earnestness of soul and amid the greatest dangers! From them no less than from the rest of the clergy the Christian people obtain preachers of the Word of God, directors of conscience, instructors of youth, and the entire Church examples of holy lives. Nor is there any distinction of praise between those who lead an active life and those who, attracted by seclusion, give themselves up to prayer and mortification of the body. How gloriously they have merited from human society, and do still merit, they should be aware who are not ignorant of how the continual prayer of a just
- ↑ Galat. iv. 31.
