We shall later see that there are other works, called common, which require activity of the mind and of the body in about an equal measure or which enter into the common necessities of life. These are not forbidden in themselves, although in certain contingencies they may be adjudged unlawful; but, in the matter of servile works, nothing but necessity, the greater glory of G.o.d, or the good of the neighbor, can allow us to consider the law non-binding. To break it is a sin, slight or grievous, according to the nature of the offense.

CHAPTER LIII.

SERVILE WORKS.

BUT, if servile works are prohibited on the Lord's day, it must be remembered that "the Sabbath was made for man, and not man for the Sabbath," that, for certain good and sufficient reasons, the law ceases to oblige; and, in these circ.u.mstances, works of a purely servile nature are no longer unlawful. This is a truth Christ made very clear to the straight-laced Pharisees of the old dispensation who interpreted too rigorously the divine prohibition; and certain Pharisees of the new dispensation, who are supposed a.s.siduously to read the Bible, should jog their memories on the point in order to save themselves from the ridicule that surrounds the memory of their ancestors of Blue-Law fame.

The Church enters into the spirit of her divine Founder and recognizes cases in which labor on Sunday may be, and is, more agreeable to G.o.d, and more meritorious to ourselves, than rest from labor.

The law certainly does not intend to forbid a kind of works, specifically servile in themselves, connected with divine worship, required by the necessities of public religion, or needed to give to that worship all the solemnity and pomp which it deserves; provided, of course, such things could not well be done on another day. All G.o.d's laws are for His greater glory, and to a.s.sert that works necessary for the honoring of G.o.d are forbidden by His law is to be guilty of a contradiction in terms. All things therefore needed for the preparation and becoming celebration of the rites of religion, even though of a servile nature, are lawful and do not come under the head of this prohibition.

The law ceases likewise to bind when its observance would prevent an act of charity towards the neighbor in distress, necessity, or pressing need. If the necessity is real and true charity demands it, in matters not what work, not intrinsically evil, is to be done, on what day or for how long a time it is to be done; charity overrides every law, for it is itself the first law of G.o.d. Thus, if the neighbor is in danger of suffering, or actually suffers, any injury, damage or ill, G.o.d requires that we give our services to that neighbor rather than to Himself. As a matter of fact, in thus serving the neighbor, we serve G.o.d in the best possible way.

Finally, necessity, public as well as personal, dispenses from obligation to the law. In time of war, all things required for its carrying on are licit. It is lawful to fight the elements when they threaten destruction, to save crops in an interval of fine weather when delay would mean a risk; to cater to public conveniences which custom adjudges necessary,--and by custom we mean that which has at least the implicit sanction of authority,--such as public conveyances, pharmacies, hotels, etc. Certain industries run by steam power require that their fires should not be put out altogether, and the labor necessary to keep them going is not considered illicit. In general, all servile work that is necessary to insure against serious loss is lawful.

As for the individual, it is easier to allow him to toil on Sunday, that is, a less serious reason is required, if he a.s.sists at divine worship, than in the contrary event. One can be justified in omitting both obligations only in the event of inability otherwise to provide for self and family. He whose occupation demands Sunday labor need not consider himself guilty so long as he is unable to secure a position with something like the same emoluments; but it is his duty to regret the necessity that prevents him from fulfiling the law, and to make efforts to better his condition from a spiritual point of view, even if the change does not to any appreciable extent better it financially; a pursuit equally available should be preferred. Neglect in seeking out such an amelioration of situation would cause the necessity of it to cease and make the delinquent responsible for habitual breach of the law.

If it is always a sin to engage without necessity in servile works on Sunday, it is not equally sinful to labor little or labor much. Common sense tells us that all our failings are not in the same measure offensive to G.o.d, for they do not all contain the same amount of malice and contempt of authority. A person who resolves to break the law and persists in working all day long, is of a certainty more guilty than he who after attending divine service fails so far as to labor an hour.

The question therefore is, how long must one work on Sunday to be guilty of a mortal sin.

The answer to this question is: a notable time; but that does not throw a very great abundance of light on the subject. But surely a fourth of the whole is a notable part. Now, considering that a day's work is, not twenty-four hours, but ten hours, very rarely twelve, frequently only eight, it will be seen to follow that two hours' work would be considered a notable breach of the law of rest. And this is the decision of competent authority. Not but that less might make us grievously guilty, but we may take it as certain that he who works during two full hours, at a labor considered servile, without sufficient reason, commits a mortal sin.

CHAPTER LIV.

COMMON WORKS.

THERE is a third sort of works to be considered in relation to Sunday observance, which, being of their nature neither liberal nor servile, go by the specific name of common works. This cla.s.s embraces works of two kinds, viz., those which enter into the common, daily, inevitable necessities of life, and those in which the mind and body are exerted in an equal measure.

The former are not considered servile because they are necessary, not in certain circ.u.mstances, but at all times, for all persons, in all conditions of life. Activity of this kind, so universally and imperiously demanded, does not require dispensation from the law, as in the case of necessary servile works properly so-called; but it stands outside all legislation and is a law unto itself.

These works are usually domestic occupations, as cooking and the preparation of victuals, the keeping of the house in becoming tidiness, the proper care of children, of beasts of burden and domestic animals.

People must eat, the body must be fed, life requires attention on Sunday as well as on the other six days; and in no circ.u.mstances can this labor be dispensed with. Sometimes eatables for Sunday consumption may be prepared on the previous day; if this is not done, whether through forgetfulness, neglect or indifference, it is lawful on Sunday to prepare a good table, even one more sumptuous than on ordinary days.

For Sunday is a day of festival, and without enthusing over the fact, we must concede that the words feast and festival are synonymous in human language, that the ordinary and favorite place for human rejoicing is the table, and in this man differs not from the other animals of creation. This may not be aesthetic but it is true.

In walking, riding, games, etc., the physical and mental forces of man are called into play in about equal proportion, or at least, these occupations can be called neither liberal arts nor manual labor; all manners of persons engage therein without respect to condition or profession. These are also called common works; and to them may be added hunting and fishing, when custom, rightly understood, does not forbid them, and in this region custom most uniformly does so forbid.

These occupations are looked upon as innocent pastime, affording relief to the body and mind, and in this respect should be likened to the taking of food. For it is certain that sanitary conditions often as imperiously demand recreation as nourishment. Especially is this the case with persons given to sedentary pursuits, confined during the week to shops, factories and stores, and whose only opportunity this is to shake off the dull monotony of work and to give the bodies and minds necessary relaxation and distraction. It is not physical rest that such people require so much as healthy movement of a pleasing kind, and activity that will draw their attention from habitual channels and thus break the strain that fatigues them. Under these conditions, common works are not only allowed, but they are to be encouraged.

But it must not be lost sight of that these pursuits are permitted as long as they remain common works, that is, as long as they do not accidentally become servile works, or go contrary to the end for which they are allowed. This may occur in three different manners, and when it does occur, the works known as common are forbidden as servile works.

1. They must not expose us to the danger of omitting divine service.

The obligation to positively sanctify the day remains intact. Sin may be committed, slight or grievous, according as the danger to which we expose ourselves, by indulging in these pursuits, of missing public worship, is more or less remote, more or less probable.

2. These works become illicit when they are excessive, when too much time is given to them, when the body receives too large a share of the exercise, when accompanied by overmuch application, show or fatigue. In these cases, the purpose of the law is defeated, the works are considered no longer common and fall under the veto that affects servile works. An aggravating circ.u.mstance is that of working for the sole purpose of gain, as in the case of professional baseball, etc.

3. Lastly, there are exterior circ.u.mstances that make these occupations a desecration of the Lord's day, and as such evidently they cannot be tolerated. They must not be boisterous to the extent of disturbing the neighbor's rest and quiet, or detracting from the reverence due the Sabbath; they must not entice others away from a respectful observance of the Lord's day or offer an opportunity or occasion for sin, cursing, blasphemy and foul language, contention and drunkenness; they must not be a scandal for the community. Outside these contingencies of disorder, the Sabbath rest is not broken by indulgence in works cla.s.sified as common works. Such activity, in all common sense and reason, is compatible with the reverence that G.o.d claims as His due on His day.

CHAPTER LV.

PARENTAL DIGNITY.

WE have done with the three commandments that refer directly to G.o.d.

The second Table of the Law contains seven precepts that concern themselves with our relations to G.o.d, indirectly, through the creature; they treat of our duties and obligations toward the neighbor. As G.o.d may be honored, so He may be dishonored, through the works of His hand; one may offend as effectively by disregard for the law that binds us to G.o.d's creatures as for that which binds us to the Creator Himself.

Since parents are those of G.o.d's creatures that stand nearest to us, the Fourth Commandment immediately orders us to honor them as the authors of our being and the representatives of divine authority, and it prescribes the homage we owe them in their capacity of parents. But that which applies to fathers and mothers, applies in a certain degree to all who have any right or authority to command; consequently, this law also regulates the duties of superiors and inferiors in general to one another.

The honor we owe to our parents consists in four things: respect for their dignity, love for their beneficence, obedience to their authority and a.s.sistance in their needs. Whoever fails in one of these requirements, breaks the law, offends G.o.d and sins. His sin may be mortal, if the quality of the offense and the malice of the offender be such as to const.i.tute I serious breach of the law.

'Tis the great fault of our age to underrate parental dignity. In the easy-going world, preference is given to profligate celibacy over honorable wedlock; marriage itself is degraded to the level of a purely natural contract, its bond has lost its character of indissolubility and its obligations are shirked to meet the demands of fashion and convenience. When parents, unworthy ones, do not appreciate their own dignity, how will others, their children, appreciate it? And parenthood will never be esteemed while its true nature and sanct.i.ty are ignored and contemned; there is no dignity where the idea of G.o.d is excluded.

After G.o.d had created man, He left him to work out his destiny in a natural way; and immediately man a.s.sumed towards his offspring the relation that G.o.d first held towards himself--he a.s.sumed the prerogatives of paternity and of authority. All paternity belongs to G.o.d, and to Him alone; yet man is delegated to that lofty, quasi-divine function. G.o.d alone can create; yet so near does the parental office approach to the power of creation that we call it pro-creation.

Tis true, this privilege man holds in common with the rest of animated nature, but with this difference: that the fruit of his loins is a child of G.o.d, with an immortal soul, an heir to heaven where its destiny is to glorify the Eternal during all eternity. And thus, man, in his function of parent, is as far differentiated from the rest of animal nature as the act by which G.o.d created man is superior to all His other creative acts.

If the tempter, when working out his plan for the fall of our first parents, had simply and unconditionally said: "Ye shall be as G.o.ds,"

his utterance would have in it more truth than he intended, for the mantle of parenthood that was soon to fall upon them made them like unto G.o.d. The children that romped around them, looked up to them even, almost, as they were accustomed to look up to the Creator. And little the wonder, since to their parents they owed their very existence.

As depositaries of authority, there is no human station, however exalted, comparable to theirs. Children are not merely subjects, they belong to their parents. Church and State, under G.o.d, may see to it that that authority is not abused; but within the bounds of right, they are held to respect it; and their acts that go contrary to the exercise of parental authority are, by the fact of such opposition, null and void. Before the State or Church, the family was; its natural rights transcend theirs, and this bowing, as it were, of all const.i.tuted human authority before the dominion of parents is evidence enough of their dignity.

"G.o.d could not be everywhere, therefore he made parents--fathers and mothers"--that is how the pagans used to put it. However theologically unsound this proposition may appear, it is a beautiful attempt at a great truth, viz., that parents towards us stand in G.o.d's stead. In consequence of this eminent dignity that is theirs, they deserve our respect. They not only deserve it, but G.o.d so ordains it.

CHAPTER LVI.

FILIAL RESPECT.

WORTHY of honor are they whom the Lord sees fit to honor. In the exalted station to which they have been called and in the express command made by the Lord to honor them, we see evidence of the dignity of parents; and the honor we owe them for this dignity is the honor of respect. By respect, we mean the recognition of their superiority, the reverence, veneration and awe all well-born men instinctively feel for natural worth that transcends their own, the deference in tone, manner and deportment that naturally belongs to such worth.

It is much easier to say in what respect does not consist than to define the term itself. If it really exists in the heart--and there it must exist, to be at all--it will find expression in a thousand different ways, and will never be at a loss to express itself. Books will give you the laws of etiquette and will tell you how to be polite; but the laws that govern respect are graven on the heart, and he whose heart is in the right place never fails to read and interpret them correctly. Towards all, at all times and in all places, he will conform the details of his life with the suggestions of his inner consciousness--this is respect.

Respect has no subst.i.tute; neither a.s.sistance nor obedience nor love can supply it or take its place It may happen that children are no longer obliged to help their parents; they may be justified in not obeying them; the circ.u.mstances may be such that they no longer have love or affection for them; but respect can never be wanting without serious guilt. The reason is simple: because it is due in justice, because it is founded on natural rights that can never be forfeited, even when parents themselves lose the sense of their own dignity.

Sinful, wicked and scandalous parents there have been, are, and will be. But just as they do not owe the excellence to any deed of their own, but to the free choice of the Almighty, so it depends not on themselves to forfeit it. G.o.d made them parents without respect for their personal worth. He is the custodian of their dignity. Good or bad, they are parents and remain parents. Woe unto those who despise the authors of their days!

Respect overlooks an innocent joke at the expense of a parent, when absolutely no malice is intended, when on both sides it is looked upon as a matter of good-natured pleasantry. It brooks humor. Not all familiarity breeds contempt.

But contempt, which is directly opposed to respect, is a sin that is never anything but mortal. It refuses honor, belittles dignity and considers parents beneath esteem. It is contempt to laugh at, to mock, to gibe and insult parents; it is contempt to call them vile, opprobrious names, to tell of their faults; it is contempt, and the height of contempt, to defy them, to curse them or to strike them. It is bad enough when this sort of thing is directed against an equal; but when parents are made the objects of contempt, it acquires a dignity that is infernal.

The malediction of Heaven, the almighty wrath of G.o.d follows him or her who despises a parent. We are repeatedly told in Holy Writ that such offenders "shall die the death." Scorn of parents is looked upon as a crime almost on a par with hatred of G.o.d. Pagans frequently punished it with death. Among Christians it is left to the avenging wrath of G.o.d who is pledged to defend the dignity of His delegated paternity.

It is not a rare occurrence to see just retribution visited upon parents who in their day were undutiful, unworthy and unnatural children. The justice of Heaven often permits it to be done unto us as we do unto others. Our children will treat us as we shall have treated our parents; their hands will be raised against us and will smite us on the cheek to avenge the grandsire's dishonor and tears, and to make us atone in shame for our sins against our parents. If we respect others, they will respect us; if we respect our parents, our children will respect us.

CHAPTER LVII.

FILIAL LOVE.