Donahoe's Magazine, Volume 15, No. 1, January 1886. VariousЧитать онлайн книгу.
Wherefore, it is evident there is just cause for Catholics to undertake the conduct of public affairs; for they do not assume these responsibilities in order to approve of what is not lawful in the methods of government at this time; but in order that they may turn these very methods, as far as may be, to the unmixed and true public good, holding this purpose in their minds, to infuse into all the veins of the commonwealth the wisdom and virtue of the Catholic religion—the most healthy sap and blood, as it were. It was scarcely done otherwise in the first ages of the Church. For the manners and desires of the heathen were divergent as widely as possible from the manners and desires of the Gospel; for the Christians had to separate themselves incorrupt in the midst of superstition, and always true to themselves, most cheerfully to enter every walk in life which was open to them. Models of fidelity to their princes, obedient, where lawful, to the sovereign power, they established a wonderful splendor of holiness everywhere; they sought the advantage of their neighbor, and to all others to the wisdom of Christ; bravely prepared to retire from public life, and even to die if they could not retain honors, nor the magistracy, nor the supreme command with unsullied virtue. For which reason Christian customs soon found their way, not only into private houses, but into the camps, into the senate, even into the imperial palace. "We are of yesterday and we fill your everything, cities, islands, castles, municipalities, councils, the very camps, the rank and file of the army, the officerships, the palace, the senate, the forum," (Tertullian Apol., n. 37), so that the Christian faith, when it was unlawful publicly to profess the Gospel, was not like a child crying in his cradle, but grown up and already sufficiently firm, was manifest in a great part of the State.
Now, indeed, in these days it is as well to renew these examples of our forefathers. For Catholics indeed, as many as are worthy of the name, before all things it is necessary to be, and to be willing to be, regarded as most loving sons of the Church; whatsoever is inconsistent with this good report, without hesitation to reject; to use popular institutions as far as honestly can be to the advantage of truth and justice; to labor, that liberty of action shall not transgress the bounds ordained by the law of nature and of God; so to work that the whole of public life shall be transformed into that, as we have called it, a Christian image and likeness. The means to seek these ends can scarcely be laid down upon one uniform plan, since they must suit places and times very different from each other. Nevertheless, in the first place, let concord of wills be preserved, and a likeness of things to be done sought for. And each will be attained the best, if all shall consider the admonitions of the Apostolic See, a law of conduct, and shall obey the Bishops whom "the Spirit of God has placed to rule the Church of God." (Acts xx. 28). The defence of the Catholic name, indeed of necessity demands that in the profession of doctrines which are handed down by the Church the opinion of all shall be one, and the most perfect constancy, and from this point of view take care that no one connives in any degree at false opinions, or resists with greater gentleness than truth will allow. Concerning those things which are matters of opinion, it will be lawful, with moderation and with a desire of investigating the truth, without injurious suspicions and mutual incriminations. For which purpose, lest the agreement of minds be broken by temerity of accusation, let all understand: that the integrity of the Catholic profession can by no means be reconciled with opinions approaching towards naturalism or rationalism, of which the sum total is to uproot Christian institutions altogether, and to establish the supremacy of man, Almighty God being pushed to one side. Likewise, it is unlawful to follow one line of duty in private and another in public, so that the authority of the Church shall be observed in private, and spurned in public. For this would be to join together things honest and disgraceful, and to make a man fight a battle with himself, when, on the contrary, he ought always to be consistent with himself, and never, in any the least thing or manner of living, decline from Christian virtue. But, if inquiry is made about principles, merely political, concerning the best form of government, of civil regulations of one kind or another, concerning these things, of course, there is room for disagreement without harm. Those whose piety, therefore, is known on other accounts, and whose minds are ready to accept the decrees of the Apostolic See, justice will not allow accounted evil because they differ on these subjects; and much greater is the injury if they are charged with the crime of having violated the Catholic faith, or are suspected, a thing we deplore done, not once only. And let all hold this precept absolutely, who are wont to commit their thoughts to writing, especially the editors of newspapers. In this contention about the highest things, nothing is to be left to intestine conflicts, or the greed of parties, but let all, uniting together, seek the common object of all, to preserve religion and the State.
If, therefore, there have been dissensions, it is right to obliterate them in a certain voluntary forgetfulness; if there has been anything rash, anything injurious, to whomsoever this fault belongs let compensation be made by mutual charity, and especially in obedience to the Apostolic See. In this way Catholics will obtain two things most excellent; one that they will make themselves helps to the Church in preserving and propagating Christian knowledge; the other that they will benefit civil society; of which the safety is gravely compromised by reason of evil doctrines and inordinate desires.
These things, therefore, Venerable Brethren, concerning the Christian constitution of States and the duties of individual citizens, we have dwelt upon; we shall transmit them to all the nations of the Catholic world.
But it behooves us to implore, with most earnest prayers, the heavenly protection, and to beg of Almighty God these things which we desire and strive after for His glory and the salvation of the human race, whose alone it is to illumine the minds and to quicken the wills of men and Himself to lead on to the wished for end. As a pledge of the Divine favors, and in witness of our paternal benevolence to you, Venerable Brethren, to the Clergy, and to all the people committed to your faith and vigilance, we lovingly bestow in the Lord the Apostolic Benediction.
Given in Rome, at St. Peter's, on the first day of November, in the year of Our Lord mdccclxxxv., of Our Pontificate the Eighth.
Venerable Bede records: "It was customary for the English of all ranks to retire for study and devotion to Ireland, where they were hospitably received, and supplied gratuitously with food, books and instruction."
His Eminence John Cardinal McCloskey
ARCHBISHOP OF NEW YORK, CARDINAL PRIEST OF THE TITLE OF SANCTA MARIA SUPRA MINERVAM
The waning days of the year 1885 witnessed the peaceful decline, and the happy Christian death, of one of the most remarkable men of the Irish race in this country. His glorious obsequies in the magnificent Cathedral which he completed and dedicated, produced a deep impression on all classes, nor was there ever witnessed a greater and more unanimous concord than pervaded the tributes of respect from the press and pulpit of the land to this prince of the Catholic Church.
In a modest dwelling on Fort Greene, Brooklyn, fronting the road that led to Newtown Turnpike, John McCloskey was born on the 10th of March, 1810, while deep snow covered the fields far and wide, and ice choked the rapid current of the East River. His father, George McCloskey, had emigrated to this country from the county Derry, some years before, with his wife, and by industry, thrift and uprightness was increasing the little store of means which he had brought to the New World. The boy was not endowed with a rugged frame, and few could promise either mother or child length of days. Yet she lived to behold him a bishop.
Brooklyn was then but a suburb of the little city of New York; it did not number five thousand inhabitants, and the scanty flock of Catholics had neither priest nor shrine. The child of George McCloskey, was taken to St. Peter's Church, New York, to be baptized, by the venerable Jesuit Father Anthony Kohlmann. As he grew up he crossed the East River on Sundays with his parents to attend that same church, then the only one in New York; it has just celebrated the centenary of its organization, as a congregation, and the life of the great Cardinal, which faded away just before that event, covers three quarters of its century.
George McCloskey was one of the few energetic Catholics, who, about 1820, started the movement which led to the erection of St. James on Jay Street, and gave Brooklyn its first Catholic Church and future Cathedral. Meanwhile, his son carefully trained at home, was sent to school at an early age; gentle and delicate, he had neither strength nor inclination for the rough sports of his schoolmates; but was always cheerful and popular,