Yet the Cardinal asserts "that the change wrought by Christianity in the social, political and international relations of the world"--"that the root of this ethical change, private and public, is the Christian home." A moment afterward, this prelate insists that celibacy is far better than marriage. If the world could be induced to live in accordance with the "highest state," this generation would be the last. Why were men and women created? Why did not the Catholic God commence' with the sinless and sexless? The Cardinal ought to take the ground that to talk well is good, but that to be dumb is the highest condition; that hearing is a pleasure, but that deafness is ecstasy; and that to think, to reason, is very well, but that to be a Catholic is far better. Why should we desire the destruction of human passions? Take passions from human beings and what is left? The great object should be not to destroy passions, but to make them obedient to the intellect. To indulge passion to the utmost is one form of intemperance--to destroy passion is another. The reasonable gratification of passion under the domination of the intellect is true wisdom and perfect virtue. The goodness, the sympathy, the self-denial of the nun, of the monk, all come from the mother-instinct, the father-instinct--all were produced by human affection, by the love of man for woman, of woman for man. Love is a transfiguration. It ennobles, purifies and glorifies. In true marriage two hearts burst into flower. Two lives unite. They melt in music. Every moment is a melody. Love is a revelation, a creation. From love the world borrows its beauty and the heavens their glory. Justice, self-denial, charity and pity are the children of love. Lover, wife, mother, husband, father, child, home--these words shed light--they are the gems of human speech. Without love all glory fades, the noble falls from life, art dies, music loses meaning and becomes mere motions of the air, and virtue ceases to exist. It is asserted that this life of celibacy is above and against the tendencies of human nature; and the Cardinal then asks: "Who will ascribe this to natural causes, and, if so, why did it not appear in the first four thousand years?" If there is in a system of religion a doctrine, a dogma, or a practice against the tendencies of human nature--if this religion succeeds, then it is claimed by the Cardinal that such religion must be of divine origin. Is it "against the tendencies of human nature" for a mother to throw her child into the Ganges to please a supposed God? Yet a religion that insisted on that sacrifice succeeded, and has, to-day, more believers than the Catholic Church can boast.