d on the matter; he must order it and leave no
room to doubt that he means what he says. There may be disobedience
without this peremptoriness of command, but it cannot be a serious
fault. It is well also to make certain allowance for the levity and
thoughtlessness of youth, especially in matters whose importance is
beyond their comprehension.

It is generally admitted that parental authority, exercised in things
that concern good morals and the salvation of the soul, can scarcely
ever be ignored without mortal offending. This means that besides the
sin committed--if the prohibition touches matters of sin--there is a
sin specifically different and a grievous one, of disobedience; by
reason of the parental prohibition, there are two sins, instead of one.
This should be remembered by those who, against the express command of
their parents, frequent bad companions, remain on the street at night,
neglect their religious duty, etc.

Parents have nothing to say in the choice their children make of a
state in life, that is, they may suggest, but must not coerce. This is
a matter that depends on personal tastes and the inner voicings of the
spirit; having come to the age of manhood or womanhood, the party
interested knows best what walk of life will make him or her happy and
salvation easier. It is therefore for them to choose, and their choice
must be respected. In this they are not bound to obey the will of their
parents, and if disinclined to do so, should not.

CHAPTER LIX.
SHOULD WE HELP OUR PARENTS?

THERE are few things more evident to natural reason than the obligation
children are under to assist their parents when necessity knocks at
their door, and finding them unable to meet its harsh demands, presses
them with the goad of misery and want. Old age is weak and has to lean
on strength and youth for support; like childhood, it is helpless.
Accidentally, misfortune may render a parent dependent and needy. In
such contingencies, it is not for neighbors, friends or relatives to
come in and lend a helping hand; this duty devolves on the offspring,
on them first and on them alone.

Charity is not alone to prescribe this office of piety. A stronger law
than charity has a claim in the matter, and that is the law of justice.
Justice demands a "quid pro quo," it exacts a just compensation for
services rendered. Even though there be no agreement between parents
and offspring, and the former gave without a thought of re