Communism in Religious Orders, by By Victor Cathrein 1892
It has been advanced in favor of socialism that in the religious orders of the Catholic Church perfect communism reigns. Why, then, should it not be practicable in entire nations? There is, however, between the Catholic religious orders and socialism an impassable gulf. Socialism aims at the universal introduction of a system which, of its very nature, demands the greatest detachment from earthly things and an earnest struggle for perfection, and which, consequently, in the present order of things is suited only for the few. True, where men who have renounced all earthly goods and have devoted themselves to the service of God and of their neighbor voluntarily unite in common life, there may be community of goods without discord and contention; nay, such a system in that case will prove most beneficial, as it will relieve the individuals of the care of providing for their earthly wants. But as men generally are, few are able to rise to such a height of self-denial, and to devote themselves entirely to the pursuit of self-perfection and to the divine service. It is, therefore, a vain and unreasonable attempt to force men generally to renounce all private property and to endeavor violently to weld them together into a mechanical organization for the purpose of production.
Socialists, it is true, plead that they demand not the renunciation of property—that they only desire to establish property upon the basis of justice. These are fair words, but without meaning. He who wishes to abolish private property in all the materials of labor substantially abolishes private ownership. Property in mere articles of use must of its very nature be limited and is not sufficient to secure to man the necessary freedom of action and movement. If man is deprived of private property in the materials of labor he is thereby made an integral part of the great public industrial machine, and thus loses all independence of action. Of this fact we believe every one who has carefully followed our exposition will be convinced.
Moreover, the analogy can afford no argument for this reason—because in religious orders communism is based upon celibacy. Perfect poverty or the renouncement of all temporal goods is incompatible with married life and with the duties which married life entails. It is utterly irreconcilable with family life in the present state of humanity.
It has been advanced in favor of socialism that in the religious orders of the Catholic Church perfect communism reigns. Why, then, should it not be practicable in entire nations? There is, however, between the Catholic religious orders and socialism an impassable gulf. Socialism aims at the universal introduction of a system which, of its very nature, demands the greatest detachment from earthly things and an earnest struggle for perfection, and which, consequently, in the present order of things is suited only for the few. True, where men who have renounced all earthly goods and have devoted themselves to the service of God and of their neighbor voluntarily unite in common life, there may be community of goods without discord and contention; nay, such a system in that case will prove most beneficial, as it will relieve the individuals of the care of providing for their earthly wants. But as men generally are, few are able to rise to such a height of self-denial, and to devote themselves entirely to the pursuit of self-perfection and to the divine service. It is, therefore, a vain and unreasonable attempt to force men generally to renounce all private property and to endeavor violently to weld them together into a mechanical organization for the purpose of production.
Socialists, it is true, plead that they demand not the renunciation of property—that they only desire to establish property upon the basis of justice. These are fair words, but without meaning. He who wishes to abolish private property in all the materials of labor substantially abolishes private ownership. Property in mere articles of use must of its very nature be limited and is not sufficient to secure to man the necessary freedom of action and movement. If man is deprived of private property in the materials of labor he is thereby made an integral part of the great public industrial machine, and thus loses all independence of action. Of this fact we believe every one who has carefully followed our exposition will be convinced.
Moreover, the analogy can afford no argument for this reason—because in religious orders communism is based upon celibacy. Perfect poverty or the renouncement of all temporal goods is incompatible with married life and with the duties which married life entails. It is utterly irreconcilable with family life in the present state of humanity.
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