I. A peasant betook himself to a priest in Rome, and laid before him the following extraordinary doubt. "Your Reverence," he said, " I can scarcely believe that I have a soul!" It may readily be imagined that this unexpected statement caused the priest no slight astonishment. It cost him an effort to discover how he could, in a brief and clear manner, convince the foolish man that he really had a soul. The Spirit of God taught him what to say.
He questioned the doubter thus: "Now, my good man, why can not you believe that you have a soul?" "Because I can not see it!" "Well, then think of whatever you like" ; and after the lapse of a few minutes he inquired: "Have you really thought of something?" "Yes, I have done as your Reverence bade me." "But," continued the priest, "I can not believe why not, may I ask?" "Because I can not see your thought." In this convincing manner was the man freed from his doubt.
For, indeed, it would be unreasonable to doubt that we are able to think, will and remember. On this account it would be equally unreasonable to refuse to believe in the presence within us of a should endowed with reason.
II. Thus the power of thought is a proof of the existence within us of an independent and retinal soul. But stop! We have reckoned without our host, that is, without the modern unbelieving scientists! They think scornfully of our old-fashioned ideas, and exclaim: "O you silly people! Thought is nothing more than an act of the brain! In order to do this there is no need of a soul; that is to say, no need of a spiritual and independent being."
But pause awhile, you wiseacres, and allow us to ask you a question. From a neighboring house the sound of a masterly performance on the piano reaches our ears. Do you mean to assert that the music is nothing more than an act of the piano, that the instrument plays of itself? Every child would say of you, "these people are too clever by half." Therefore, good gentlemen, we continue to believe that thought is the music of the soul; and that where thoughts exist, there must be a soul capable of thought, just as, where there is the sound of music from a piano, there must be also a performer.
III. What now is the case of animals, especially those which are most highly trained, as for instance the dog, the horse, or the monkey? Have not they likewise a soul? Certainly the animal possesses sensible impressions, feelings, impulses, a memory, and as far as this goes, one may speak of a soul. But the soul of the animal is essentially and immeasurably removed from the soul of man, because it is not possessed of reason. Even, to use a common phrase, the most intelligent animal is destitute of self-consciousness and reason or understanding. Every child knows that "two and two make four," but no animal could comprehend the fact, though it were to try to do so for a century or more.
IV. Upon us, however, there shines not merely the light of natural reason, but also the sun of faith. The rays of this sun enable us to see that our soul is like unto God, an image of God. Holy Scripture expressly teaches us this, for in the beginning of it we read that God solemnly pronounced theses words of vast import: "Let us make man to our image and likeness." Thus if man is like God, who is a pure spirit, this likeness can certainly not consist in anything physical or material, but in the possession of a soul, which is a spirit also, made in God's image, simple as God is, living as God is, immortal as God is. Wherefore, lay well to heart the following verse:
O man, to God's own image made,
Destined that God to see in light arrayed,
Keep thou His law, unto thy ways take heed;
Let love of Him rule every word and deed."
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