Article 6. On the Love of Country
1st Proposition. — We must be good citizens, ready to sacrifice to our country, in case of need, all that we possess, even our very lives, when there is question of war.
If we are obliged to love all men/ and as it is true to say, that to a Christian there is no such thing as a stranger, still more reasonable is it that we should love our fellow citizens. Ail the love we have for ourselves, for our family, and for our friends, is re-united in the love we have for our country, where
(j>) Deut vii. 2, 3, 4. ( q ) Ibid, xxiii. 7. (r) 2 Kings x. 3, 4; xii. 30, 81.
(«) Rom. i.31.
Digitiz ed by V our happiness, and that of our family, and of our friends is comprised.
For which reason the seditious, who love not their country and bring division into it, are the execration of mankind. The earth cannot bear with them, but opens to swallow them up. It is thus that Core, Dathan, and Abiron perished. If these men die the common death of men, said Moses, and if they be visited with the plague, wherewith others also are wont to be visited, the Lord did not send me: But if the Lord do a new thing, and the earth opening her mouth, swallow them down, and all things that belong to them, and they go down alive into hell, you shall know that they have blasphemed the Lord. And immediately as he had made an end of speaking, the earth broke asunder under their feet: and opening her mouth, devoured them with their tents and all their substance (t).
Thus do they merit to be cut off, who cast division among the people. We must not associate with them; in approaching them, we approach the plague. Depart, said Moses to the multitude, from the tents of these wicked men, and touch nothing of theirs, lest you be involved in their sins (a).
We must not spare our goods when there is question of serviug our country. And Gideon said to the men of Soccoth: Give, I beseech you, bread to the people that is with me, for they are faint, that we may pursue Zebee, and Salmana, the Kings of Median ( v ). They refused, and Gideon justly chastised them. Whoever serves the public, serves each individual. We must even without hesitation expose our lives for our country. This sentiment is common to all nations, and above all it is apparent in the people of God.
When the wants of the State required it, every body, without exception, was obliged to go to war; and it is for this reason that their armies were so numerous.
The city of Jabes Galaad, besieged and reduced to extremity by Naas, King of the Ammonites, sends to expose the extremity of its peril to Saul, who taking both the oxen, cut them in pieces, and sent them into all the coasts of Israel, by messengers, saying.* Whosoever shall not come forth, and follow Saul and Samuel, so shall it be done to his oxen. And the fear of the Lord fell upon the people, and they went out as one man. And he numbered them in Bezec: and there were of the children of Israel three hundred thousand: and of the men of Juda thirty thousand. And they said to the messengers that came: thus shall you say to the men of Jabes Galaad: To-morrow, when the sun shall be hot, you shall have relief (w).
(0 Numb, xri 29 to S3, (m) Ibid. xvi. 26. (v) Judges viii. 5, 15, 16, 17.
(«0 1 Kings xi. 7, 8, 9.
D-igitized by-
These convocations were common; we must transcribe the whole of the history of the people of God, to relate every example.
It was a subject of complaint for those who were not called, and they took it as an affront. And the men of Ephraim said to Gideon: What is this that thou meanest to do, that thou wouldst not call us when thou wentest to fight against Madian? And they chid him sharply, and almost offered violence (x). And he appeased them by praising their valour.
They made the same complaint to Jeptha; and the matter arose even to a sedition (y); so much did they pique themselves, on the honor of being convoked on these occasions. Each one exposed his life, not only for the people, but for his single tribe. I and my people, said Jeptha, were c£t great strife with the children of Ammon: and I called you to assist me, and you would not do it And when I saw this, I put my life in my own hands (a noble mode of speaking, which signifies, that he exposed his life) and passed over against the children of Ammon (z).
It is shameful to remain in repose at home, whilst our fellow-citizens are in labour and peril for our common country. David sent Uriah to repose at home, and that good subject replied: The ark of God, and Israel and Judah dwell in tents, and my Lord Joao, and the servants of my Lord abide upon the face of the earth: and shall I go into my house, to eat and to drink, and to sleep with my wife? by thy welfare, and by the welfare of thy soul, 1 will not do this thing (a).
There is no more joy for a good citizen, when his country is ruined. Whence this discourse of Mathathias, chief of the house of the Asmoneens, to the Machabees. Wo is me, wherefore was I bom to see the ruin of my people, and the ruin of the holy city, and to dwell there, when it is given into the hands of the enemies? The holy places are come into the hands of strangers, her temple is become as a man without honour. The vessels of her glory are carried away captive; her old men are murdered in the streets, and her young men are fallen by the sword of the enemies. What nation hath not inherited her kingdom, and gotten of her spoils? All her ornaments are taken away. Ske that was free is made a slave. And behold our Sanctuary, and our beauty, and our glory is laid waste, and the Gentiles have defiled them. To what end then should we live any longer (5).
We see here, every thing that unites citizens amongst themselves and with their country: their altars and sacrifices, glory, goods, repose, and safety of life, in a word, the society of things
(x) Judges viii. 1, 2. (y) Ibid. xii. 1. (*) Ibid. 2, 3.
(a) 2 Kuigs su. 11. (6) 1 Macch, ii. 7 to 13.
E human and divine. Mathathias affected by all these things, exclaimed, that he could no longer live, seeing his fellow citizens a prey* and his country desolated. And Mathathuu and his sons rent their garments, and they covered themselves with hair-cloth, and made great lamentation (6).
Thus did Jeremies, when his people having been led into captivity and the holy city desolated, full of bitter grief he pronounced, in groanings, those lamentations which still cease not to affect those who hear them.
The same Prophet reproached Baruch, that in the ruin of his country he still thought of himself, and of his fortune. Thus saith the Lord the God of Israel to thee, Baruch • Behold, Ahem whom I have built, I do destroy: and them whom 1 have planted I do pluck up, and all this land. And dost thou seek great things for thyself? seek not: for behold I will bring evil upon all flesh, saith the Lord, but I will give thee thy life (c).
It is not enough to weep over the afflictions of our fellow-citizens, and of onr country; we must expose our lives for their service. To which object Mathathias excited, when dying, the whole of his family, saying: Note hath pride and chastisement gotten strength, and the time of destruction, and the wrath of indignation: Now therefore, O my sons, be ye zealous for the law, and give your lives for the covenant of your fathers (d).
This sentiment remained engraven in the hearts of all his children; there is nothing more common in the mouths of Judas, of Jonathan, and of Simon, than these words: Let us die for our people, and for our brethren. And Judas said: Gird yourselves and be valiant men, and be ready against the morning, that you tnay fight with these nations that are assembled against us, to destroy us and our sanctuary (e). And again, God forbid we should do this thing, and flee away from them: but if our time be come, let us die manfully for our brethren, and let us not stain our glory (/).
Scripture is full of examples which teach us what we owe to our country; but the most beautiful of all these examples, is that of Jesus Christ himself.
2nd Proposition*— Jesus Christ established by his doctrine, and by his examples, the love which citizens ought to have for their country.
The Son of God, made man, has not only accomplished* all the duties that are demanded of a man in human society, charitable towards all, and the saviour of all; and. that of a good son
(6)1 Macch. ii. 14. (c) Jar. xlv. 2, 4, 5. (d) 1 Macch. ii. 49, 50.
(0 Ibid. iii. 58, 59. (/) Ibid. ix. 10.
..Digitized byV towards his parents, to whom he was subject, but moreover those of a good citizen; acknowledging himself to have been sent to the sheep that were lost of the house of Israel (jf). He confined himselt to Judea, where he went about doing goody and healing all that were oppressed by the devil (A).
They acknowledged him to be a good citizen; and it was a powerful recommendation with him, tg love the Jewish nation. The Senators of the Jewish people to oblige him to cure the servant of the Centurion “ who was dear to him. •. • besought him earnestly, saying to him; He is worthy that thou shouldst do this for him. For he loveth our nation; and he hath built us a synagogue. And Jesus went with them (t), and cured him.”
When he thought of the calamities which so nearly menaced Jerusalem and the Jewish people, he could not restrain his tears. And when he drew near, seeing the city, he wept over it, saying: If thou also hadst known, and that in this thy day, the things that are for thy peace: but now they are hidden from thy eyes (J).
He said these words entering into Jerusalem, in the midst of the acclamations of all the people.
This solicitude, which pressed him in his triumph, did not quit him in his passion. As they led him to execution, there followed him a great multitude of people, and of women, who bewailed and lamented him. But Jesus turning to them, said: Daughters of Jerusalem, weep not over me, but weep for yourselves, and for your children. For behold the days shall come, wherein they will say: Blessed are the barren, and the wombs that have not borne, and the paps that have not given suck (A).
He did not complain of the evils they made him suffer unjustly, but of those which so iniquitous a proceeding would draw upon his people.
He had forgotten nothing to prevent them. 0 Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered together thy children, as the hen gathereth together her chickens, under her wings, and thou wouldst not 1 Behold your house shall be left to you desolate (/).
He was, during his life and at his death, an exact observer of the laws and praiseworthy customs of his country, even of those from which he knew he was the most exempt.
They complained to St. Peter, that he payed not the ordinary tribute in the Temple, and that Apostle maintained that, in effect, he owed it nothing. But Jesus prevented him, saying • What is thy opinion, Simon? The Kings of the earth, of whom do they receive tribute or custom? Of their own chU-
(g) Matt. xv. 24. (A) Acts. x. 38. (i) Luke vii. 4 to 6.
(J) Ibid. xix. 41, 42. ( k ) Ibid, xxiii. 27, 28, 29. (0 Matt xxiii. 37, 38.
dren, or of strangers? And he said: Of strangers. Jesus said to him: Then the children are free. But that we may not scandalize them, go to the sea, and cast in a hook: and that fish that shall first come up to thee, take: and when thou hast opened its mouth, thou shaltfind a stater: take that, and give it to them for thee and me(m). He ordered a tribute to bepaid which he owed not, as a son, for fear of causing the least trouble to public order.
Thus, in the desire which the Pharisees had to find him acting contrary to the law, they could never reproach him but with mere nihilities, or with miracles performed on the Sabbath day (n), as if the Sabbath ought to stop the works of God as well as man.
He was submissive in all things to public order, causing that to be given to Ocesar, which was Ccesar’s: and to God, what was Gods (o).
Never did he undertake any thing that interfered with the authority of the magistrates. And one of the multitude said to him: Master, speak to my brother that he divide the inheritance with me. But he scud to him: Man, who hath made me a judge or a divider over you (p)?
Moreover, the omnipotence he possessed, hindered him not from suffering himself to be taken without resistance. He reproved Saint Peter who had struck with his sword, and cured the wound that apostle had made (a).
He appeared before the High Priests, before Pilate, and before Herod, replying precisely to the fact proposed to him, by those who had a right to interrogate him. And the High Priest said to him: I adjure thee by the living God, that thou tell us if thou be the Christ, the Son of God. Jesus saith to him: Thou hast said it (r). He satisfied Pilate on his royalty, in which consisted all his imputed crime; assuring him at the same time, that it was not of this world (*). He said not a word to Herod, who had no command in Jerusalem, to whom also they sent him through ceremony: and who only desired to see him from mere curiosity, and after having satisfied the lawful interrogatory. Moreover, he condemned only, by his silence, the manifestly iniquitous procedure they employed against him, without complaint, without murmur, delivering himself to him that judged him unjustly (t).
Thus was he faithful and affectionate, to the end, to his ungrateful country, and to his cruel fellow-citizens, who thought
(m) Matt xvii. 24, 25, 26. (n) Luke xiii. 14. — John v. 9, 12; ix. 14, 15.
(o) Matt xxii. 21. (p) Luke xii. 13, 14. (q) Ibid, xxiii. 50, 51. —
John xviiL 11. (r) Matt xxvi. 63, 64. — Luke xxii. 70.)
(*) John xviii. 36, 37. (0 1 Pet ii. 23.
Google only of satiating themselves with his blood, with so blind a fury, that they preferred to him, a rebel and a murderer.
He knew that his death would have been the salvation of those ungrateful citizens, if they had done penance; for which reason he prayed for them in particular, even on the cross to which they had nailed him.
Caiphas having pronounced that it was necessary Jesus should die, that the whole nation might not perish, the Evangelist remarks: And this he spoke not of himself: but being the High Priest of that year, he prophesied that Jesus should die for the nation. And not only for the nation, but to gather together in one the children of God, that were dispersed (w).
Thus he shed his blood with a particular regard for his nation; and in offering up the great sacrifice, which was to effect the expiation of all the Universe, he willed, that the love of country should find a place iu it.
3rd Proposition. — The Apostles, and the first Faithful, wer^ always good citizens.
Their Master had inspired them with this sentiment. He had foretold them, that they would be persecuted by the whole earth, and said to them, at the same time: Behold, I send you as sheep in the midst of wolves (t?). That is to say, that they had only to suffer without murmuring, and without resistance.
Whilst the Jews persecuted St. Paul, with an implacable hatred, this great man takes Jesus Christ, who is the truth itself, and his conscience to witness, that, affected with an extreme and continual grief for the blindness of his brethren, he wishes to be an anathema for them. I speak the truth in Christ, I lye not, my conscience bearing me witness in the Holy Ghost, &c. (to).
In an extreme famine he made a collection for those of his nation, and brought himself, to Jerusalem, the alms he had collected for them in all Greece. I came to bring alms to my nation (x).
Neither he nor his companions ever excited sedition, nor assembled the people tumultuously (y).
Constrained, by the violence of his fellow-citizens, to appeal to the Emperor, he assembled the Jews of Rome, to declare to them: I was constrained to appeal unto Ccssar, not that I had any thing to accuse my nation of (z). He did not accuse them; but he complained of them, and never spoke but with compas-
Iti) John xi. 50, 51, 52, (v) Matt x. 16. (tv) Rom. ix. 1, 2, 3,
(*} Acts xxiv. 17. — Rom. xv. 25, 26. (y) Acts xxiv. 12, 18.
(z) Ibid, xxviii. 19.
Google sion for their obstinacy. In effect, accused before Felix, President of Judea (a), he simply defended himself against the Jews, without making any reproach to such violent persecutors.
During three hand red years of pitiless persecution, the Christians always followed the same conduct.
Never were there better citizens, nor any more useful to their country, nor who served more willingly in their armies, provided they were not obliged to become idolaters. Listen to the testimony of Tertuliian. “ You say, that the Christiana are useless: We navigate with you, we carry arms with you, we cultivate the earth, we exercise merchandize (6)/’ That is to say, we live like others, in all that regards society.
The Empire had not better soldiers; besides having fought valiantly, they obtained, by their prayers, what they could not effect by their arms. Witness the rain obtained by the fulminating legion, which miracle is attested by the letters of Marcus Aurelius.
To them it was forbidden to cause trouble, to upset idols, to do any violence, the laws of the Church permitting them only to await the stroke with patience.
The Church did not rank those as martyrs, who drew death upou themselves by their own violence, or by their false zeal. There might have been sometimes extraordinary inspirations; but these examples were not followed, as being above order.
We even see, in the acts of some martyrs, that they made a scruple at cursing the gods; they knew how to repress error, without angry words. St. Paul and his companions acted thus, which caused the Secretary of the Community of Ephesus, to say; Ye men of Ephesus,. •.yea ought to he quiet, and to do nothing rashly, For you have brought hither these men, who are neither guilty of sacrilege, nor of blasphemy against your goddess (cj. They gave no scandal, and preached the truth without, as much as was in their power, disturbing the public repose.
How submissive and peaceable the persecuted Christians were, the following words of Tertuliian admirably express (if). “ Beside the public orders by which we are pursued, how often do the people cast stones at us, and set fire to our houses, in their bacchanalian fury? They spare not the Christians even after death: they tear them from the repose of the sepulchre, and, as it were, from the asylum of death. And yet, what vengeance do you receive from people so cruelly treated? Coyld we not with a few torches set fire to the city, if amongst us it were permitted to do evil for evil? and if we would act as de-fa) Acts xxiv. 10, &c. (6) Tertull. Apol. n. 42. (c) Acts xix. 36, 37.
( d ) Tertull. Apol. n. 37.
B tized t ■ dared enemies,^ should we want troops or armies? The Moors, or the Marcomani, and the Parthians eve®, who are confined in their limits, do they find themselves in greater number than us who fill all the earth? It is but a short time since we first appeared in the world; and already we fill your cities, your isles, your castles, your assemblies, your camps, your tribes, you r decurii; the palace, the senate, the bar, the public places* We leave yon nothing but the temples. To What war would we noi be disposed, were we even in number unequal to you, we who so resolutely endure death, if it were not that our doctrine disposes us rather to be killed than to kill? We could even, without taking arms, and without rebellion, punish you in abandoning you: your solitude and the silence of the world, would fill you with horror; the cities would appear to you dead; and'you would be reduced in the midst of your empire, to seek whom to command. There would remain to you more of enemies then of citizens; for you have now less enemies, on account of the prodigious multitude of Christiaus.
“ You lose,” he continues (e), “ in losing us. You have by our means an infinite number of people, 1 say not who pray for you, for you do not believe it, but from whom you have nothing to fear.”
He gloried, and with reason, that amongst so many attempts against the sacred persons of the Emperors, there never was found a single Christian, notwithstanding the inhumanity that was practised against them all. “ And in truth,” said he ( f ), u we have no occasion for precautions against attempting any thing against them. Those whose manners God regulates, ought not only to spare the Emperors, but also all men. We are for the Emperors, such as we are for our neighbours. For it is equally forbidden for us to say, or to do, or to will evil to any one. That which is not permitted against the Emperor, is not permitted against any body: that which is not permitted against any body, is still less, without doubt, against him whom God has made so great,”
Behold, such were the Christians who were so unworthily treated!
Conclusion.
To conclude this book, and to reduce it to an abstract.
Human Society may be considered in two manners:
Either, as it comprises all mankind in one great family;
Or, as it is reduced into nations, or into peoples composed of many particular families, having each their rights.
(e) TertuM. Apol, n. 43. (/) Ibid. n. 86.
Society, considered in the latter sense, is called Civil Society:
It may be defined, according to what has been said, a society of men united together under the same government, and under the s;yne laws.
By this government and these laws, the peace and the life of all men are put, as much as may be, in safety.
Whoever, then, loves not the civil society of which he forms a part, that is to say, the State in which he was born, is an enemy to himself and to all mankind.
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