Laying of the Convent Cornerstone
Discourse by Bishop Grace on June 28, 1879
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The motive in the method of life is personal sanctification by observing the gospel counsels, and greater efficiency in works of charity and religion though co operative (sic) efforts. Communites of this kind date from a very early age of the church.
The rules of constitutions which form the basis of all religious orders in the church, both ancient and modern, are that of St. Basil of the 4th century, which is followed throughout the Eastern churches and the Greco-Russian church; that of St. Augustine, also of the 4th century, and that of St. Benedict, of the 6th century, which are observed throughout the Western Church. But the elementary principles of these religious communities are found in the gospel itself, and are embodied in the practice of the first Christians. We read in the Acts of the Apostles that "the multitude of believers had one heart and one soul; neither did any one say that aught (sic) of the things he possessed was his own." And we have our Lord's own words: "Every one who hath left house and kindred and lands for my name's sake shall receive a hundred fold and possess life everlasting." "He that loveth father or mother more than me is not worthy of me." "Seek not the things of the world." "Be not solicitous about what you shall eat or wherewith you shall be clothed." And St. Paul warneth us that "The time is short; it remaineth that they who have wives be as if they had them not, and those first ages exemplified strictly in their lives this spirit of the gospel - a spirit of unwordiness (sic); of detachment from the things of earth; of self denial and mortification; of charity for each other and for all men; of prayer and continued union of the soul with God.
That this is the ideal of the true Christian according to the gospel of Jesus Christ cannot be denied. Texts might be gathered from almost every page of the New Testament to show this; and these can be met by no other texts to the contrary. The only question touching this matter is, how far it is incumbent upon Christians of our times, and of all times, to conform to the spirit of the gospel as exhibited in these texts and in the lives of the first Christians. Times, it is said, have changed. Yes, unhappily; pride and luxury and the lust for gain have revived the spirit of olden paganism among professing Christians. But the gospel of Jesus Christ has not changed. The sermon on the mount has not become obsolete or out of date. If those words of the gospel are not intended for every one, nor addressed to every one, it is not, therefore, to be concluded that they are intended for no one, and addressed to no one. Many of the things in the gospel, we grant, are not binding or incumbent upon all Christians indiscriminately; yet it is certain that as in the first age so in every age of the church of Christ, this spirit of the gospel in the strict sense we have indicated has been exemplified among her children, and the model of a perfect Christian has had faithful imitators. Where? Among the poor and lowly of her flock, and especially, and in the highest degree, in those holy retreats of religion to the purpose of which we have this day dedicated the house here to be erected.
The circumstances that rendered difficult or rather precluded the observance of the evangelical counsels in the early times of the church after the first fervor of Christian piety had to a great extent become cool, and which forced those who sought in earnestness the kingdom of God in their souls, to retire from the world into desert places, either to live solitary lives in communion with God only, or to form themselves into communities animated with the same one mind and spirit - these circumstances exist now. And the same obedience to the interior calls of God, and aspirations to a higher spirituality leads souls now into convents and monasteries as they led them of old away from the cares, the passions, the dangers and the corruptions of the world.
In becoming a member of a religious order, after a certain term of probation to make sure that the call to such a life is from God, the member makes a total renunciation of himself, of his own will and of all claim to property, by the three bows of poverty, chastity and obedience. Every sacrifice is freely and joyfully made in view of the end proposed.
We call the substance of these vows the evangelical counsels, for the reason that poverty, virginity, and the giving up of our own will are recommended in the holy scriptures, not commanded. With regard to earthly possessions, we have seen already how our Lord advises to a disregard and contempt for those things even to their renunciation. Speaking of virginity, Saint Paul says: "I have not commandment of the Lord; but I give counsel because I think it is good for a man so to be." And again, "I speak this by indulgence, no by commandment; for I would that all mem were even as myself." And our Lord declares there are men who, for the sake of the kingdom of heaven, can devote themselves to a life of virginity. "But, he said, not all men receive this word, but they to whom it is given." Obedience is everywhere commended as a cardinal virtue. It is through the principle of obedience that members of religious orders are directed in their respective work, whether it be as preachers of the gospel to the poor, as missionaries to foreign lands and among savage tribes; as nurses amid disease and contagion in the hospital and the lazar-house; as ministers of religion and humanity to the plague-stricken and in the wake of pestilence; or else in the more quiet work of instructing young and training the young heart in habits of virtue and piety.
This whole subject is strikingly illustrated by an incident which is related in the gospeel (sic) of St. Mattew (sic). A young man accosted our Lord and asked him what he must do to have eternal life. "Keep the commandments," was the reply of the Saviour." "Keep the commandments." Here is the law; here is what is strictly required of every man who will attain to eternal life. "But," said the young man, "all these commandment I have kept from my youth; what is still wanting to me?" Jesus said to him: "If thou wilt be perfect, go sell what thou hast and give to the poor and come, follow me." "If thou wilt be perfect." There is then a higher spiritual life than that which consists in fulfilling only what is of command. It is this higher spiritual life to which this convent is to be devoted, and to which its future inmates have already devoted themselves by obeying the counsel given by the Saviour to the young man in the gospel.
This discourse was concluded by congratulating the people upon the establishment of the Dominican order in their city, and the hope and confidence expressed that the reverend fathers would be faithful to their holy vocation, and that the fruits of their labors, of their example and of their prayers would be manifest and abundant.
Northwestern Chronicle
June 28, 1879, p. 4