* First， vows of chastity， poverty and obedience， that is to say， the steady and voluntary repression of the most powerful animal instinct and of the strongest worldly appetites；* Next， unceasing prayer， especially prayer in common， where the emotion of the prostrate soul increases through the emotion of the souls that surround it； in the same degree， active piety， meaning by this the doing of good works， education and charity， especially the accomplishment of repulsive tasks， such as attending the sick， the infirm， the incurable， idiots， maniacs and repentant prostitutes；* Finally， the strict daily rule which， a sort of rigorous and minute countersign， enjoining and compelling the repetition of the same acts at the same hours， renders habit the auxiliary of will， adds mechanical enthusiasm to a serious determination， and ends in making the task easy.
Hence， communities of men and of women， congregations and convents， these likewise， the same as the sacraments， the priesthood and the hierarchy， form a body along with belief and thus constitute the inseparable organs of faith.
Before 1789， the ignorant or indifferent Catholic， the peasant at his plow， the artisan at his work-bench， the good wife attending to her household， were unconscious of this innermost suture. Thanks to the Revolution， they have acquired the sentiment of it and even the physical sensation. They had never asked themselves in what respect orthodoxy differed from schism， nor how positive religion was opposed to natural religion； it is the civil organization of the clergy which has led them to distinguish the difference between the unsworn curéand the interloper， between the right mass and the wrong mass； it is the prohibition of the mass which has led them to comprehend its importance； it is the revolutionary government which has transformed them into theologians and canonists.[79] Compelled， under the Reign of Terror， to sing and dance before the goddess Reason， and next， in the temple of the "étre Supreme，" subjected， under the Directory， to the new-fangled republican calendar， and to the insipidity of the decade festivals， they have measured， with their own eyes， the distance which separates a present， personal， incarnate deity， redeemer and savior， from a deity without form or substance， or， in any event， absent； a living， revealed， and time-honored religion， and an abstract， manufactured， improvised religion； their spontaneous worship， which is an act of faith， and a worship imposed on them which is only frigid parade； their priest， in a surplice， sworn to continence， delegated from on high to open out to them the infinite perspectives of heaven or hell beyond the grave， and the republican substitute， officiating in a municipal scarf， Peter or Paul， a lay-man like themselves， more or less married and convivialist， sent from Paris to preach a course of Jacobin morality.[80] -Their attachment to their clergy， to the entire body regular and secular， is due to this contrast. Previously， they were not always well-disposed to it； the peasantry， nowhere， were content to pay tithes， and the artisan， as well as the peasant， regarded the idle， well-endowed， meditative monks as but little more than so many fat drones. The man of the people in France， by virtue of being a Gaul， has a dry， limited imagination； he is not inclined to veneration， but is rather mocking， critical and insubordinate at the powers above him， with a hereditary undertone of distrust and envy at every man who wears a cloth suit and who eats and drinks without doing manual labor. - At this time， his clergy do not excite his envy， but his pity； monks and nuns， cure's and prelates， roofless， without bread， imprisoned， transported， guillotined， or， at best， fugitives， hunted down and more unfortunate than wild beasts - it is he who， during the persecutions of the years II， IV and VI， harbors them， conceals them， lodges them and feeds them. He sees them suffering for their faith， which is his faith， and， before their constancy， equal to that of the legendary martyrs， his indifference changes into respect and next into zeal. From the year IV，[81] the orthodox priests have again recovered their place and ascendancy in his soul which the creed assigns to them； they have again become his serviceable guides， his accepted directors， the only warranted interpreters of Christian truth， the only authorized dispensers and ministers of divine grace.