GOOD TEMPLARS AND ROMAN CATHOLICS.

New Zealand Tablet, Volume II, Issue 62, 4 July 1874, Page 8

GOOD TEMPLARS AND ROMAN CATHOLICS.

It is stated in one of the Auckland daily newspapers that the Good Templars are' about to apply to the Pope, through Archbishop Manmng, requesting His Holiness to sanction Roman Catholics becoming members of tlw Order of Good Templars. It is not stated on what authority this rumour rests. Supposing the report true, it indicates a very kindly feeling on the part of the Good Templars towards their Catholic brethren, and a very becoming respect for the Pope's spiritual authority— rather unusual with Protestants in general. It is to be feared, however, that there would be insuperable objections to Catholics entering the Order of G. T., even though it were not a " Secret Society"—its object the suppression of intemperance, or rather the suppression of the common sale of intoxicating liquor, is a tbing good in itself, and most desirable. Still the Society is partly religious and partly political in its nature. Roman Catholics, therefore, however friendly disposed they may be to Good Templars, and however desirous they may be to see them succeed in the attainment of their main object, could n^t consequently amalgamate with them. At least such is my own opinion as a layman. Whatever be the issue of the advance made by tha Good Templars to a fraternization with the Koman Catholics, even supposing it fail, good must come out of it. The Good Templars are a very numerous and a very respectable and influential Protestant public body, and|the bare fact of ;their showing an anxiety to amalgamate with their Roman Catholic friends is honorable to both parties. When the objections to such a union are officially made known by the Pope through Archbishop Manning ta the Good Templars, this no doubt will lead them to consider more fully than many of them may yet have done the nature of Catholi< principles — religious, moral, and political. Archbishop Manning will thus be made tbe medium of bringing the well-disposed Protestant* mto communion with tbeir Catholic brethren, and ultimately conducting many Protestante into the Catholic Churoh. English Protestants trust him j they confide in his judgment and sincerity. The very fact of tha Good Templars having made him the medium of their communication with the Holy See is a proof of this. I have always an impression that this Good Templar Order, if its members had only the grace of perseverance, would lead to important results of some kind—though X feared with many that, being without any sufficient ecclesiastical control and direction it inigh; issue in evil. The longing after union with Catholics now exhibited by the Order impresses" me still further with tho conviction that there is possibly a great futura before it, in some way. The very name " Templar" is redolent of antiquity and Catholicity. This is an inquisitive as well as a rapid age. The Good Templars are generally well educated, reflecting, and > well disposed men. They see the necessity of strict subordination and religious influence in their Society if it is to stand and flourish. Theyknow that strict order, obedience, and permanent religious power are nowhere to be found apart from the Catholic Church. Every association, every order, establisked for great and beneficial purposes, more especially for purposes of a religious kind, if it is to be permanent and powerful, must be framed and worked on Catholic principles. An association formed on any other principles except Catholic, contains within itseJf the elements of decay and deafli. The Order of Good Templars is in a certain sense a religious order ; and the very instinct of its members, the instinct of self-preservation, as a society, one may say, w leading them to iong afte? union with Catholics, and therefore a ter the adoption of Catholic feejinga and principles.

If this good leaven work for a few years, it will leaven the whole Order of Good Templars, and prepare many of the members for a reconciliation with the Catholic Church. Ike Order of Good Templars will break up soon, or it will become a Catholic Order, under Catholic direction and influence. In that view it stands very much in the position of the Anglican Church itself. Ik seems impossible that Catholics can, consistently, enter any association which is not under Catholic ecclesiastical authority, if such society be established for religious ends. According to Catholic views morality -cannot be separated from Teligion, or, mother words, from the Catholic religion. Rilgious Orders, Good Templar Orders, Father Matthew Societies, and the like, may be good, but the Church can do without them. They cannot do without the Church ; — without her they cwa have no permanent life or power in them. Whether the G,od Templars be doing any great amount of good may be doubted. There can be no •question, however, but the publicans have a wholesome fear of their influence. They would never -otherwise kave gone to the expense of publishing in advertisement form, as they lately have done, a long phamplet, intended to show that the Order of Good Templars was an Order, as the Catholics would say, n dangerous to faith and morals." It is something new and refreshing to see the Publican Order come fotore the public as guardians «f faith and good morals. But so it has been recently seen in Auckland. Until the revenue returns show a noticeable decrease in the quantity of liquor consumed, the Good Templars will not be able to prove their power. Under present circumstances it is vain to hope that the legislature will pass any law tending to reduce the consumption of liquor. The temperance cause, therefore, has nothing to hope from Parliament. If popular societies, such as the Good Templars, and the influence of; the ministers of religion, do not check intemperance, the case is hopeless. The uational vice must go on to the bitter end.