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 is that this is impossible, that the desire to live well and to help others to live well is only a temptation of pride; that one thing is possible,—to save one’s soul for the future life. He who is not willing to take part in this miserable life may keep aloof from it; this way is open to all; but, says the doctrine of the Church, he who chooses this way can take no part in the life of the world; he ceases to live. Our masters tell us that there are only two ways,—to believe in and obey the powers that be, to participate in the organized evil about us, or to forsake the world and take refuge in convent or monastery; to take part in the offices of the Church, doing nothing for men, and declaring the doctrine of Jesus impossible to practise, accepting the iniquity of life sanctioned by the Church, or to renounce life for what is equivalent to slow suicide.

However surprising the belief that the doctrine of Jesus is excellent, but impossible of practice, there is a still more surprising tradition that he who wishes to practise this doctrine, not in word, but in deed, must retire from the world. This erroneous belief that it is better for a man to retire from the world than to expose himself to temptations, existed amongst the Hebrews of old, but is entirely foreign, not only to the spirit of Christianity, but to that of the Jewish religion. The charming and significant story of the prophet Jonah, which Jesus so loved to quote, was written in regard to this very error. The prophet Jonah, wishing to remain upright and virtuous, retires from the perverse companionship of men.