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I. The Cardinal virtue of Justice consists in rendering to each and all their rightful due; so that it has a much wider scope than regulating business transactions, punishing crimes, and granting political rights; it enters into all our relations with God and our neighbours, and becomes a constituent part of many virtues. The first of these virtues is Filial piety; for on the second table of the law, which deals with the relations of men amongst themselves, the first commandment is "Honour thy father and thy mother." The family is the earliest community and is the unit of human society; its duties are the basis of all other social duties, and the observance of them brings with it a train of temporal benefits. The consequence of filial piety is "that it may be well with thee in the land which the Lord thy God will give thee" (Deut. v. 16). Filial piety is not fitting, admirable and beautiful only, but it is a debt of natural justice due to parents in return for the gift of life, and for their cares in supporting and educating. It includes love, respect, obedience, and when occasion arises, temporal assistance. Men owe a duty of the same kind to their country. The words fatherland, mother-country, patriotism, indicate that our native country bears something of a parental relation towards us, and is entitled to love, respect and service accordingly. Esteem this virtue, practise it, and promote its observance.
II. Next to filial piety comes Respect for authority. Parents are not our only superiors nor the only representatives of the ruling power of God. Every man differs from every other, as in physical features, so in mental gifts and powers. Hence the necessary inequalities which are at the root of variety and harmony, and which are the foundation of an ordered hierarchy of beings. Any personal excellence of goodness or talent is a manifestation of divine perfections, and is therefore deserving of admiration and respect. This excellence often results in creating some pre-eminence of position, or in giving some authority or power over other men. The good order of society requires that men should admit these inequalities, and show respect to any superiority in others. Some men have come in the course of events to be the representatives of God in the civil order and others in the religious order. Some have a natural force of character, and have made themselves a high position, or have been elected to it by others. Some have the authority of genius and knowledge, others of good deeds and holiness; and many others merit respect for their grey hairs, or their misfortunes, or their poverty. Take care to render to all their due meed of respect, for such is the will of God.
II. Next to filial piety comes Respect for authority. Parents are not our only superiors nor the only representatives of the ruling power of God. Every man differs from every other, as in physical features, so in mental gifts and powers. Hence the necessary inequalities which are at the root of variety and harmony, and which are the foundation of an ordered hierarchy of beings. Any personal excellence of goodness or talent is a manifestation of divine perfections, and is therefore deserving of admiration and respect. This excellence often results in creating some pre-eminence of position, or in giving some authority or power over other men. The good order of society requires that men should admit these inequalities, and show respect to any superiority in others. Some men have come in the course of events to be the representatives of God in the civil order and others in the religious order. Some have a natural force of character, and have made themselves a high position, or have been elected to it by others. Some have the authority of genius and knowledge, others of good deeds and holiness; and many others merit respect for their grey hairs, or their misfortunes, or their poverty. Take care to render to all their due meed of respect, for such is the will of God.
III. Obedience is the practical form in which respect for authority shows itself. There is no combination of action without direction from some authority and obedience from the many. The authority of God implies command and obedience; and it is the same with the authority which God has delegated to men. Obedience is necessary for social order and progress: without it, communities of men would be like hordes of wild beasts. There is no one in any position who does not owe obedience in some form to persons or laws; and there is no one who has not at some time a claim to the obedience of others. It is the interest of all to obey. The submission of each one to authority is the confirmation of his own authority. No one is qualified to rule except those who have learnt to obey. The submission of obedience is not a sacrifice of freedom and dignity, if we obey as free beings, willingly and from a sense of principle. Such is the obedience of the Christian to his Church. This is the true independence of mind, and not that which obeys only from fear of punishment, and which scoffs at all authority that does not bear the sword. Imitate the mirror of all justice, Jesus Christ, who was obedient even unto death.
All for Jesus, all for Mary.
Such shall be our password gentle reader.
Til next time.
