Sermon X. Renunciation.

"And after six days, Jesus taketh unto him Peter and James and John his brother, and bringeth them up into a high mountain apart. And he was transfigured before them. And his face did shine as the sun, and his garments became white as snow." —St. Matt, xvii., 12. (From the Gospel for the Transfiguration).

A wise general, in order to excite the ardor of his soldiers, and to render them forgetful of the dangers to which they are exposed, pictures to them on the eve of battle the spoils and glory to be acquired, if they fight bravely. In like manner, our Lord, in order to cheer up and console his disciples, who began to be dismayed at the prospect of that death He was about to suffer, imparted to them a foretaste of the joys of paradise, and a "vision" of the splendor of his divinity. "He was transfigured before them. And his face did shine as the sun; and his garments became white as snow." Peter, as soon as he recovered from his ecstasy of delight, exclaimed: "Lord, It is good for us to be here."

But, to prepare His disciples for this anticipation of heaven, He brought them into a high mountain apart; indicating thereby that such privileges can only be obtained by separation from the world in solitude. This is not only true relative to these high and special favors, but equally true in order to persevere in the practice of a Christian life. Separation from the world is an indispensable duty of a Christian. This truth, so plain in Holy Writ, is nevertheless liable to be misconceived, for which reason we must make the following distinction:

There is a world we are not required as Christians to separate from. There is a world we are under the strictest obligations to separate from.

The condemnation of the world by our Lord and his apostles is too plain and frequent not to have met the eye of any one who has the slightest acquaintance with the New Testament. "You are from beneath," said the Saviour to the Jews, "I am from above. You are of this world: I am not of this world," [Footnote 51] "Love not the world," says the beloved disciple and apostle, "nor the things which are in the world. If any man love the world the charity of the Father is not in him." [Footnote 52] St. Paul, teaching the Romans, says: "Be not conformed to the world." [Footnote 53] "The friendship of the world," says St. James, "is enmity with God." [Footnote 54] "The whole world," says St. John, "is seated in wickedness." [Footnote 55]

These declarations of the sacred Scriptures are plain and to the point. To be a disciple of Christ is to have nothing to do with the world. If any further proof were needed of so plain a fact, we may find it in the baptismal service, where the catechumen is engaged by the most solemn promises to turn his back upon the world. But what this world is, that we are so strictly engaged to renounce, is not at first sight so clear.

Is it the visible world, called nature, so full of instruction and rich in beauty, that we are to turn our backs upon? Are we called upon in our character as Christians to close our eyes to the flowers, the mountains, the rivers, the glowing sunsets, and the stars of heaven? Are we bound to shut our ears to the murmuring winds, the music of the rivulet, and the songs of the birds? Are we to be counted Christians on the condition only of our shutting out from our senses that beauty, which surrounds us on all hands, of the visible world? What is there profane in nature when Holy Writ assures us that, "The Lord is holy in all his works." [Footnote 56] and that "all things serve Him?" [Footnote 57]

The royal prophet David was accustomed to open all the avenues of his soul to the beauty of nature, and, filled with admiration, he seems hardly able to contain his praise of Him by whom all things were made. "O Lord our Lord, how admirable," he exclaims, "is thy name in the whole earth." [Footnote 58] "How great are thy works, O Lord! thou hast made all things in wisdom; the earth is filled with thy riches." [Footnote 59]

Our blessed Saviour himself chose to convey the great truths of his gospel by illustrations drawn from the visible creation. He calls our attention at one time to "the birds of the air," at another, it is to the golden "harvests," and then it is to "the lilies of the fields." He seems to have looked with an attentive and friendly eye upon the attractions of nature. "Consider," He says, "the lilies of the fields, how they grow: they labor not, neither do they spin. And yet I say to you that not even Solomon in all his glory, was arrayed like one of these." [Footnote 60]

Commenting on this passage of Holy Scripture, St. John Chrysostom asks: "Wherefore did God make the lilies so beautiful? That He might display," he answers, "the wisdom and excellency of his power, that from every thing we might learn his glory." For not "the heavens only declare the glory of God." [Footnote 61] but the earth too; and this David declared when he said: "Praise the Lord, ye fruitful trees, and all the cedars." [Footnote 62]

It could be no part of the visible creation that the Gospel had in view, when it declared that the friendship of the world is enmity with God; for we hear the same voice speak to us from nature, which speaks to us in divine revelation.

What was it then? Was it the world of art, science, and literature? Have not beauty, knowledge, and genius one and the same fountain source with religion? Whence spring the noble achievements of art, science, and literature, if not from gifts, which like "every best gift, and every perfect gift, is from above, coming down from the Father of lights." [Footnote 63]

Is not the true aim of art in all its creations to aid religion in bringing men to the contemplation of the first Fair, the first True, and the first Good? Can science find a greater sphere than to show how all things are, and move, and exist in their primal cause, God? Can literature be devoted to more worthy ends than to make those virtues attractive which religion commands? True religion recognizes in art, in science, and in literature, her natural allies, while they in turn find in her bosom loftier and wider spheres to stimulate human exertion. These, then, are not of that world which Holy Writ condemns as at enmity with God.

Are we to find the world, which we as Christians are to renounce, in the ties of the family, in relationships and friends, in neighborhood and the common pursuits of life? All these conditions of life our Saviour sanctified either in his own person, or by his express approbation, or by his presence. The basis of all these relations of human life is that of marriage, and this natural tie, He not only sanctioned, but raised it up to a holy sacrament of his religion. It is a false idea of the Christian religion, and one which is most injurious, to imagine that it requires of us to stifle all natural affections, and to escape from society, in order to lead a Christian life. It teaches that the way of salvation, and the high roads to sanctity, are chiefly through the fulfilment of the common duties of every day life. "For God created all things," says Holy Writ, "that they might be: and he made the nations of the earth for health: and there is no poison of destruction in them, nor kingdom of hell upon earth." [Footnote 64]

The world made up of human relationships and the common pursuits of life, called society, is not at enmity with God. Nature art, science, human society, are not opposed to Christianity, nor contrary to Christian perfection. Many Christians have become great saints surrounded only by the scenery of nature; others while cultivating the arts and sciences; others again have reached an eminent degree of perfection while fulfilling their common every day duties. For the visible creation is good, and there is nothing in man's nature incompatible with the absolute perfections of God, as is proved in the fact that our Saviour was in all respects in his humanity a man, and at the same time truly God. "All things," says Holy Scripture, "cooperate for good to those who love God." The true Christian Church incorporates and consecrates nature and art in her worship—she appeals to the whole nature of every man, and opens a way to heaven for men of all classes, and in every condition of society.

The task was left to the sects which sprung from the religious revolution of the sixteenth century, to exclude nature and art from Christian worship, to divorce faith and science, to degrade the sacrament of matrimony to a mere civil contract, and to teach men that they were wholly depraved.

The authors of this revolution in Christianity, seemed to take delight in parcelling the realm of Christian truth into wrangling creeds, and in rendering Christian worship rigid, gloomy and repulsive. And in this they found freedom, progress, and the light of the pure gospel!

How narrow and grovelling are the minds which never rise to the contemplation of that unity which reconciles all truths, all beauties, and all goodness! Will that day ever dawn when Christianity will find a people sufficiently great to grant to its divine truths fair play with their intelligence, and a full sway to her influence over their whole lives?—when men of genius, of science and of learning will understand that the true end of all knowing, all loving and all doing is the same as that of religion, to render the souls of men more like their Creator, and to aid others in this divine work?

Where then is the world which, as Christians, we are called upon to separate from? There is a world which God made for the use of man. He made it good, and good it remains while rightly used. There is another world which man has made, and it is framed out of the abuse of the creatures of God's world.

The whole difficulty lies in the fact that men generally do not consider the things of creation rightly, or use them properly; and the great world around us consists in the main of those who thus misunderstand God's world, and live by the abuse and perversion of it, led on by their inordinate desires. This is "the world seated in wickedness," on which we must turn our backs, for to be a friend of it, is to be an enemy of God. A few illustrations will make this point plain.

How few there are who look upon nature in that light in which she was intended to be seen by her Creator. Seen in this light, the whole visible world of nature raises up our thoughts and affection to our common Creator. For nature has ever been true and loyal to her Author. The Psalmist only gives expression to the natural and spontaneous impulses of the soul when in beholding the visible world, he exclaims: "O Lord, our Lord, how admirable is thy name in the whole earth." How few in looking upon nature, raise up their thoughts to nature's God. They do not go beyond, but stop with what they see. To them, nature is the highest and most complete expression of strength, beauty, and truth. Nature is fair, but how much fairer is He who made nature what she is! They forget the King in their blind admiration of his vestments. They become the servants and slaves of nature, instead of being her master and high-priest. Their worship of nature excludes her Creator and Lord, and they become like the heathen idolaters of whom the Apostle speaks: "They worshipped the creature rather than the Creator, who is blessed for ever." [Footnote 65]

What do we find for the most part in the world of art? Do we see artists who are conscious of the great purposes of their noble vocation? Do they aim by the creations of their genius to raise less gifted minds to gaze upon the archetype of all beauty, truth, and goodness? Do they strive so to embody what is noblest and best in man's nature as to captivate his imagination, and enkindle an enthusiasm for its imitation? There are a few such; a few who are men, no less than artists, and who regard their vocation as something akin to what is sacred, and would look upon it as desecration to employ their gifts in such way us to lead men aside from the realization of the great end of their existence. But the many study to clothe with forms of borrowed beauty the expressions which spring from the lowest passions of their nature. The lessons which their productions teach, were they interpreted and expressed in words, would shock the unvitiated feelings of the heart, causing the innocent cheek to blush with shame. Quoting with sophistical blindness the text, "To the pure all things are pure," they imagine they are justified in violating every rule of Christian decency, every feeling of modesty, and every maxim of morality. Under the pretext of being true to nature, they misrepresent nature, by presenting what is lowest in man, and that in its exaggerated and depraved developments, and thereby add excitement to his already inordinate appetites and aid powerfully to his further degradation. Art, instead of being an angel pointing with its fore-finger to heaven, showing man the way to his destiny, and aiding him to its attainment, is turned into a Siren, enticing men to sin and destruction.

In the world of science and literature, the same thing takes place. It would appear that the aim of most men devoted to science is, in a great measure, to undermine the basis of religious conviction in the soul, instead of adding to its strength and support. What is more reasonable than to suppose that the sentiments of religion should increase in proportion to the acquisition of the knowledge of truth, for the end of all knowledge of truth is God. And yet, if you select from almost any branch of science, those who are pre-eminent, you will, in all probability, find that those who believe in Christianity and practise its precepts, are in the minority, a very small minority. What a strange perversion of the gift of intelligence to study the works of creation, in order to overturn the Revelation of the Creator!

Popular literature is of the same stamp. It would be high praise to say of a popular author that his writings contain nothing contrary to morals or religion. It would seem to be the aim of some to substitute vice for virtue, and so to cloak passion with the garb of innocence as to make obedience to them an act of religion. Familiarity with our popular literature would be a sad preparation for the reception of religious impressions, or for the practice of virtue. Briefly, in art, in science, and literature, there reigns for the greater part, an indifference to Christianity, the spirit of paganism, and a practical atheism.

Let us now look about ourselves in society. Here is a man possessed with the desire for distinction and places of honor. His thoughts by day, and his dreams at night, are set upon them. He is a lawyer, and aims at being at the head of the bar, or at becoming a judge. He is a politician, he seeks to be an alderman, or a state senator, or a congressman. He knows not but one day he may be the president of the United States. Does he seek these by legitimate means? Not at all. To gain popularity he sacrifices all self-respect, and bribery is connived at to obtain votes. If his religion is likely to aid his efforts, he uses it; you will find him in church, and he gives liberally about election times to its charitable institutions. Should his religion stand in his way, he ceases to practice its duties. Should it serve his purpose, he becomes a free-mason, or an odd fellow, or a member of some other secret society.

Another is driven on by an inordinate desire for riches. Not content with the rewards of an honest trade, or a respectable business, he must make money easier and faster. He starts a saloon or a liquor store, and to conceal the low and disgraceful character of his traffic, he places on his house a sign in large letters, "Bonded Warehouse," "Rectifying Distillery," "Importer of Foreign Liquors," or some other like falsehood. His foreign and domestic wines and liquors, are made of bad spirits, some coloring matter and essences, with fusil oil; and these he deals out for genuine, making from two to three hundred per cent. profit. Under the plea of providing for a family, and it may be that he has neither chick nor child, he opens in the city several such—Rectifying Distilleries!! What does this man care about the scandal which he is the occasion of to his religion, or the poverty and wretchedness he spreads abroad in his neighborhood, or the number of souls which he sends to an untimely and unprepared grave, caused by his poisonous stuffs, so that he gain wealth without effort and rapidly.

Another, a young man who is bent upon seeking pleasure. He frequents low theatres, ball-rooms, and bar-rooms. He meets companions, he gambles, and occasionally he puts his hand in the till of his employer's drawer, or he forges his paper. The effects of late hours, intoxication and debauchery, by and by, show themselves on his face, a faint picture of the corruption which these vices have produced in his heart. He ends his life as an uncurable in a public hospital; or detected, he spends his time and dies in a penitentiary.

Here is a girl whose mind and imagination are filled with parties of pleasure, and forbidden friendships, gathered for the most part from reading popular literature and infectious novels. Her prayers are forgotten, the sacraments neglected, and she dreams of amusements and romantic attachments. Dress, tone of voice, every step and movement of her person betray the inordinate passions which have taken possession, and reign now in her bosom. To fill up the sketch, all that is now needed is time and opportunity, to complete her ruin, and make her a public shame.

From these illustrations it is easily seen which world it is that, as followers of Christ, we are to separate from. It is this world fabricated of error, of the abuse of created things, and engendered of inordinate desires. This is the world of which the Apostle speaks when he says: "Love not the world, nor the things which are in the world. If any man love the world the charity of the Father is not in him: for all that is in the world, is the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life, which is not of the Father but of the world." [Footnote 66]

There is then a world which is formed of the things which God has made, and the right use of these things by us; and this is an innocent and righteous world, of which it is said: "God was in Christ, reconciling the world to himself." [Footnote 67]

There is a world which is made up of error, and the abuse men make of created things; and this is the wicked and ungodly world condemned in Holy Scripture. On the one let us look with interest and delight, and from the other let us separate and stand far apart, as did our blessed Lord and his Saints, giving heed to the advice of St. Augustine: "Let the spirit of God be in thee," he says, "that thou mayest see that all these created things are good; but woe to thee if thou love the things made, and forsake the Maker of them! Fair are they to thee; but how much fairer He that formed them!"