“To you,” said the brave priest, “to you whose soul is a great one, I owe other words than those I ought to give to my humble parishioners. You, whose mind and spirit are so cultivated, you can rise to the sense divine of the Catholic religion, expressed by images and words to the poor and childlike. Listen to me attentively, for what I am about to say concerns you; no matter how extensive is the point of view at which I place myself for a moment, the case is yours. _Law_, invented to protect society, is based on equality. Society, which is nothing but an assemblage of acts, is based on inequality. There is therefore lack of harmony between act and law. Ought society to march on favored or repressed by law? In other words, ought law to be in opposition to the interior social movement for the maintenance of society, or should it be based on that movement in order to guide it? All legislators have contented themselves with analyzing acts, indicating those that seemed to them blamable or criminal, and attaching punishments to such or rewards to others. That is human law; it has neither the means to prevent sin, nor the means to prevent the return to sinfulness of those it punishes. Philanthropy is a sublime error; it tortures the body uselessly, it produces no balm to heal the soul. Philanthropy gives birth to projects, emits ideas, confides the execution of them to man, to silence, to labor, to rules, to things mute and powerless. Religion is above these imperfections, for it extends man’s life beyond this world. Regarding us all as degraded from our high estate, religion has opened to us an inexhaustible treasure of indulgence. We are all more or less advanced toward our complete regeneration; no one is sinless; the Church expects wrong-doing, even crime. Where society sees a criminal to be expelled from its bosom, the Church sees a soul to save. More, far more than that! Inspired by God, whom she studies and contemplates, the Church admits the inequalities of strength, she allows for the disproportion of burdens. If she finds us unequal in heart, in body, in mind, in aptitude, and value, she makes us all equal by repentance. Hence equality is no longer a vain word, for we can be, we are, all equal through feeling. From the formless fetichism of savages to the graceful inventions of Greece, or the profound and metaphysical doctrines of Egypt and India, whether taught in cheerful or in terrifying worship, there is a conviction in the soul of man--that of his fall, that of his sin--from which comes everywhere the idea of sacrifice and redemption. The death of the Redeemer of the human race is an image of what we have to do for ourselves,--redeem our faults, redeem our errors, redeem our crimes! All is redeemable; Catholicism itself is in that word; hence its adorable sacraments, which help the triumph of grace and sustain the sinner. To weep, to moan like Magdalen in the desert, is but the beginning; the end is Action. Monasteries wept and