Page:Essays on Catholicism, Liberalism, and Socialism.djvu/261

The revolutions of modern times have, then, an unconquerable and destructive force which the revolutions of ancient times did not possess; and this destructive force is necessarily satanic, since it cannot be divine. Before quitting this subject, it appears to me opportune to make here an important observation, which I wish to suggest for the reflection of my readers. We have a precise account given us of two conversations of the angel of darkness: the one was held with Eve in the terrestrial paradise, and the other with the Saviour in the desert. In the first, Satan made use of the very words of God, perverting them to suit himself; in the second, he quoted Scripture, giving it his own interpretation. Is it rash to infer that as the word of God, rightly understood, has alone the power to give life, so that word, when perverted, has alone the power to cause death? If this is so, does it not fully explain why the revolutions of modern times, in which the word of God is more or less corrupted, have this destructive force?

Resuming, now, the investigation of the socialist contradictions, we contend that they cannot logically deny. a religious, domestic, and political solidarity, if, as we have just proved, they do not at the same time deny the solidarity of humanity, and with it the principles of liberty, equality, and fraternity, which have in this solidarity alone their cause and origin. But, as the rejection of all these fundamental doctrines of socialism involves the destruction of the entire edifice, it logically follows that socialism cannot be consistent if, commencing by the negation of Catholicism, it does not conclude. by its own negation. I know that, in professing the dogma of human solidarity, the socialists are far from embracing on this point the Catholic doctrine. I know