Page:Essays on Catholicism, Liberalism, and Socialism.djvu/203

individuality of the Proudhonian theory consists, on the one hand, in this principle, (which contradicts the socialist theory,) that man the redeemer does not reform society except as he reforms himself; and on the other hand, in asserting (contrary to the Catholic theory) that man did not make himself evil, but that he was imperfectly created. Setting aside what this theory possesses in conformity with the Catholic, and also with the socialist view, I shall examine it in those points wherein it differs from both, and in virtue of which it is neither socialist nor Catholic, but exclusively Proudhonian.

The peculiarity of this theory consists in its assertion that man is a sinner only because he has been created imperfect. In accordance with this supposition, Mr. Proudhon has given a striking proof of good sense and sound logic, in seeking the Redeemer apart from the Creator, because it is evident that he who has imperfectly created us could not properly redeem us. Since God, then, could not be the Redeemer, and a redeemer being necessary, the redemption must necessarily come either from man or from angels. Being doubtful of the existence of the angel, and certain of the necessity of redemption, and not knowing whom to select for this office, Mr. Proudhon has assigned it to man, who is at the same time a sinner and the expiator of his sin.

There is a fitting connection and agreement between all these propositions, and their only weak point is in the fact upon which they rest, because man has either been created perfect or imperfect. If we admit the first supposition, the theory is erroneous; and if we admit the second, the following reasoning may be deduced: If man is imperfectly formed, and is nevertheless his own redeemer, there is a manifest contradiction between his