Socialism, and it puts an end to morality because it destroys all personal freedom and responsibility.

In the early days the Christian Church vindicated the inherent rights of conscience against the unholy tyranny of pagan Rome, which claimed authority to dictate the belief and control the religious practices of its subjects. Socialism would sacrifice the rights which the Church has won and must continue to defend, and proposes to erect a State, with unlimited power in the civil and ecclesiastical spheres.

In the view of the Socialist the State does not exist to furnish opportunities for personal development or defend our rights. In that State the individual must exist only for the sake of society, and his principal function is to promote the temporal well-being of the governing section. To this conception of man's nature they attempt to give a scientific authority.

They borrow from biology the idea of an organism and then, passing over the essential differences, they apply it in an unqualified sense to the State. Thus we are not surprised to read that "the relations of individuals to the social organism are on a par with the relation of cells to an animal organism." This monstrous doctrine implies that man is not a person, a free moral agent, with God-given rights and duties independent of the State.

It is Gronlund who says of rights: "There are none save what the State gives," and he adds "this conception of the State, as an organism, consigns the rights of man to obscurity." It certainly reduces man to a condition of physical and moral slavery.

Could it be established Socialism would thus prove a more frightful despotism than any pagan government of the past. Not a remnant of freedom would be left. The nature of our work, its place, time and reward would be fixed for us. The State could dispose at pleasure of our persons, our families and our property. It would lay its hands upon the family to destroy its unity and stability.

The masses of mankind would be placed completely at the disposal of a small and closely centralized body of politicians whose judgments would have the force of infallibility and who would be armed with irresistible power to enforce their ideals and to compel the observance of their laws.

The Socialists continually assert that religion in their system will be a private affair and no concern of the State. But they also take it for granted that once Socialism is realized religious belief must vanish. Indeed, it is impossible that Church and State, which both claim to be supreme and conflicting directors of mind and conscience, should co-exist.

An omnipotent collectivism would not long bear with a spiritual authority which speaks in God's name, which necessarily disputes its jurisdiction and the truth and justice of its fundamental principles, and which is therefore a constant menace to its stability. In order to save itself such a State would naturally try to suppress and destroy the Church.

In the face of such a proposed revival of pagan society, it becomes more and more necessary to insist upon the doctrine of man's spiritual dignity and moral freedom, and the unassailable basis upon which they rest. A personal God, whose essence is absolutely moral, is the fundamental truth, which alone can safeguard our rights from unjust attack.

The obligation to obey the laws which God has imposed upon our conscience carries with it the power and the right to obey. Our rights thus are not given and cannot be taken away by such a State. They have their origin and authority in the supreme Author of our being. Their validity is bound up with the sovereign rights of God, and are therefore, absolute and inalienable. It is in this Divine right that we find the broad and strong foundation of our freedom and of all the rights of man.

Thus Socialism is antagonistic to human liberty. Inseparably bound up with it is a materialistic philosophy. In the name of science—a word more abused than liberty—its adherents claim the right to revise and revalue all standards of morality. Experience shows that it thrives and propagates best in the soil of materialism. Its natural allies are the Secularists. Its irreconcilable foe, and the most formidable obstacle to its progress, is the Catholic Church.

It is, in fact, not merely a party for social reform, but a wing of the irreligious army, operating among the working classes, doing its utmost to sow mistrust and hatred of religion and to excite the hope and belief that the amelioration of the condition of labor depends upon the success of materialism.

While thus a warning is in order to those who are led by its utterances, its greatest danger lies in the fact that it may do much mischief in spreading an irreligious spirit, and weakening the foundations of belief among men whom it may not capture to its economic heresies, but who permit themselves to be influenced by what it might term its philosophic doctrines.