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perfect functionmg, that is, of its perfect virtue Ihus happiness is defined in terms of virtue, but of a virtue which is a mere physical or physiological excel- lence, bpencer s critics, however, have been keen to point out that the pleasure of an activity in man is not by any means a safe criterion of its healthiness or conducivene^s to enduring well-being. In the writ- ings ot the German Rationalists from Kant onwards we meet echoes of the ancient Stoicism. Usually there is too narrow a view of human nature, and at times an effort to set aside the question of happiness . phaving no real bearing on ethical problems. Kant is inclined to an over-ready acceptance of the Hedon- istic Identification of happiness with sensuous pleas- ure, and for this reason he is opposed to our workin.' lor our own happiness whilst he allows us to seek that ot others. His rigoristic exclusion of happiness from among the motives for moral action is psychologically as well as ethically unsound, and although '^Dutv for duty s sake" may be an elevating and ennobling hortatory formula, still the reflective reason of mail affirms unequivocally that unless virtue finally re- sults in happiness, that unless it be ultimately hap- pier for the man who observes the moral law tlian for him who violates it, human existence would be irra- tiona at the very core, and life not worth living. Ihis latter, mdeed, is the logical conclusion of Pessi- mism, which teaches that misery altogether outweighs happiness in the universe as a whole. From this the inevitable inference is that the supreme act of virtue would be the suicide of the entire human race

thrT^Tu'fp 'VT *°, ^^"^ teaching of St. Thomas and the Catholic Church respecthig happiness, we can better appreciate the superiority of that teaching Man IS complex in his nature and activities, sentient and rational, cognitive and appetitive. There is for him a well-being of the whole and a well-being of the parts; a relatively lirief existence here, an ever- nnl'Tt *" ^,^reafter. BeatHudo, perfect happiness, complete well-being, is to be attained not in t^iis life but m the next. Primarily, it consists in the activity ot man s highest cognitive faculty, the intellect in the contemplation of God— the infinitely Beautiful'. But this immediately results in the supreme delight of tJie will in the conscious possession of the Summum Bon.i.»i, God, the infinitely good. This blissful ac- nl% -fi^ ! '^u^""^ spiritual faculties, as the Cath- tlZ } *^°^'' '"'^ redound in some manner transcending our present experience to the felicity ot the lower powers. For man, as man, will enjoy that perfect beatitude. Further, an integral plrt ot that happiness will be the consciousness that it is absolutely secure and everlasting, an existence perfect in the tranquil and assured possession of all good— BntZuiyT' ^r^^^u"? "agregatione perfectus, as

tion n I ?-"f ;*• I^'"" ?'^*^ '"^"'^^^ self-reaiiza- tion of the highest order and perfection of the human

e^'^Ar t'^^highest degree. It thus combines Xt- ever element.s of truth are contained in the Hedonist M L „f ''"f- theories. It recognizes the possi- li'e ^nd ;t '•^'f'^^e ;■>"'!. '"complete happiness iA this lite, and its value; but it insists on the imiiortance of elf-restraint, detachment, and control of the par- ticular acuities and appetencies for the attainment ot this limited happiness and, still more, in order to

hHake'^of* '*'™f^ "^."-'^'^'"S be not sacrificed for the sake of some transitory enjoyment.

(bee also Epicureanism; Ethics; Good; Hedon- !s";^™nET'' Stoic PHILOSOPHY; Utiutari!!

^Ar:t}\,^^M°' ■P^'l'*"«' tr. JowETT (Oxford, 1892)- Gbant Aristotle s Nicomachean Ethics, I (4th ed London 1SS4V Rashdall, Aristotle's Theory of Coif (London? ioM)-^

(9th ed Loidon ^^004? * '■^'^ London, 1879) and Peters Ethics (MhfAKl'^-vV are good.— SiDGWicK, Methods of ^/1v, n7th „? w°^°'',^°^r' 190'): Io"=". History Jf ^tlncs (1/th ed., New lork and London, 1S96)- Oll*- Lapritne, Essm sur la morale d'Aristote (PaA, ilgi); ^^^^

Michael Maher.

il/orTp"&r™e%" wf '"'^^ ^^°°'^™- 1S92); Idem,

Harbor Grace, Diocese of (Portu.s Gr.a.ti.e), in Newfoundland, erected m 185G. It comprises all the northern bays-Conception, Trinity, Bonavista, Notre Dame, and W hite Bays-together with that portion of the coast of Labrador over which the Government ot Newfoundland exercises jurisdiction. Engaged in the ministerial work of the diocese are twenly-tliree priests, who minister to the Catholic population of twenty-nine thousand (29,000), consisting chiefly of sparse congregations scattered over five hundred miles of coasthne._ There are within the diocesan boundaries forty-mne churches, eighty-five .stations, fave convents, of which three are of the Order of the Presentation and two of the Order of Mercy, and one hundred Catholic schools, having an attendance of four thousand five hundred pupils. The towns of Harbor Grace and Carbonear have each an academy and m some other of the more populous settlements there are superior or high schools. The system of education IS denominational, the annual legislative grant of «24.5,. 32.3 being divided pro rata among the several religious denominations of the island Be- sides the educational institutions within the diocese there is m the city of St. John's the College of St Bonaventure conducted by the Irish Christian Broth- ers The position which tliis seat of learning occupies with regard to the whole Catholic body of the island is clearly laid down m a joint circular letter recently ad- dressed by the archbishop and bisliop of the ecclesiasti- cal province to the reverend clergy and laity. "The College, the circular states, "is the centre of our edu- cational system. It belongs not to St. John's alone, but to the whole island. It is the nursery in which are trained the youths who are, in future years to be the teachers of our boys all over the the country It IS the lyceum m which is given the Higher Educa- tion which fits our young men for the learned pro- fessions. In 1S93 the Legislature incorporated a Council of Higher Education with power to confer diplomas and scholarships, as the result of competitive examinations, upon candidates from any educational institutions in the colony.

Among the institutions that appertain to the in- ternal (religious) life of the diocese are the Priests' Eucharistic League the Sodality of the Blessed Virgin the Society of the Children of Mary, and the Lealue of the Sacred Heart. ''

Bi.sHops.— Rev. John Dalton, a native of Thurles Ireland, and for some years pastor of St. Patrick's I liurch, Carbonear, was appointed first Bishop of Harbor Grace, 20 January, 185(j, and on 12 May of the same year was consecrated by Rt. Rev. Dr. Mullock in the cathedral, St. John's. He died in May l,S(i<) having ruled the diocese thirteen years. Hi's epis- copate was peaceful and full of good works tile great achievement of his administration being the erection of the Cathedral of the Immaculate Con- ception.

Bishop Dalton was succeeded by Rt. Rev. Henry C arfagnini, an Italian friar of the Order of St. Francis He had been previously president of St. Bonaventure's U?^Wk ^*^ John's. Dr. Carfagnini was consecrated in LS70. He was a_ man of large conception, breadth of view and bold initiative. During his ten years' adininistrationhemcreasedthenumber of thedidcesan ergy from six to fourteen, encouraged the erection of churches and schools and completed and embellished the cathedral at Harbor Grace. His episcopate was