such a one did
it, or invited us to do it." We get over a good many old-fashioned
notions concerning modesty and purity, after listening to the
experiences of others; we forget to be ashamed in the presence of the
brazen, the unabashed and the impudent. We feel partially justified in
doing what we see done by One to whom we are accustomed to look up. "If
he acts thus," we say, "how can it be so very wrong in me; and if
everybody--and everybody sometimes means a very few--if everybody does
so, it cannot be so bad as I first imagined." Thus may be seen the
workings of scandal in the mind and soul of its victim. Remembering our
natural proneness to carnal indulgence, it is not surprising that the
victims of scandal are so many. But this cannot be taken as an apology
for the scandal-giver; rather the contrary, since the malice of his sin
has possibilities so unbounded.

Scandal supposes an inducement to commit sin, which is not the case
when the receiver is already all disposed to sin and is as bad as the
giver. Nor can scandal be said properly to be given when those who
receive it are in all probability immune against the evil. Some people
say they are scandalized when they are only shocked; if what shocked
them has nothing in it to induce them into sinning, then their received
scandal is only imaginative, nor has any been given. Then, the number
of persons scandalized must be considered as an aggravating
circumstance. Finally, the guilt of scandal is greater or less
according to the helplessness of the victim or intended victim, and to
the sacredness of his or her right to immunity from temptation,
children being most sacred in this respect.

Of course God is merciful and forgives us our offenses however great
'they may be. We may undo a deal of wrong committed by us in this life,
and die in the state of grace, even after the most abominable crimes.
Theologically, therefore, the idea has little to commend itself, but it
must have occurred to more than one: how does one feel in heaven,
knowing that there is in hell, at that moment, one or many through his
or her agency! How mysterious is the justice of God to suffer such a
state of affairs! And although theoretically possible, how can anyone
count on such a contingency in his or her particular case! If the
scandalous would reflect seriously on this, they would be less willing
to take the chances offered by a possibility of this nature.

CHAPTER LXXXII.
NOT GOOD TO