Bøger af Brother Hermenegild Tosf

Italy is still preeminently a land of faith and fervour. Invasions, secret societies, revolutions, and persecutions have done their worst to make it otherwise during the past hundred years. Writers of books of travel, newspaper correspondents, and others who cater for the prevailing anti-Catholic prejudices of the majority of those who speak the English language, generally represent it as having grown at least indifferent, if not worse, under these trials. But the truth is that at no past period of its Christian history were the mass of the inhabitants of the country more attached to their religion, more firmly fixed in its principles, or more devoted to its practices than at the present moment. The writer of the following pages upon one of the most beautiful and useful manifestations of the faith of Italy, has had ample opportunity of witnessing what he here asserts. He visited that country for the first time early in the spring of the past year; and he confesses, he was prepared to see everywhere a great decay of religion in a nation where the Church had been universally plundered, where the Supreme Pontiff was dethroned and imprisoned, where the religious orders were suppressed, where the public observance of the Lord's Day and of many Christian practices had been legally abolished, where the recognition of Catholicity by the State was made a cruel farce, and where, in fine, the most formidable atheism the world has ever seen was, with supreme political power in its hands, astutely planning the eradication of Christianity from the social, political, and even individual life of the people.

THE contents of this volume appeared originally in The Catholic Transcript, of Hartford, Connecticut, in weekly installments, from February, 1901, to February, 1903. During the course of their publication, it became evident that the form of instruction adopted was appreciated by a large number of readers in varied conditions of life-this appreciation being evinced, among other ways, by a frequent and widespread demand for back-numbers of the publishing journal. The management, finding itself unable to meet this demand, suggested the bringing out of the entire series in book-form; and thus, with very few corrections, we offer the II Briefs" to all desirous of a better acquaintance with Catholic Morals. This work considers the seven deadly sins or capital vices. It also discusses what and why we believe. There is a discussion on how faith is lost. The three vows of religion, poverty, chastity and obedience also receive a discussion. There are many other good points made on Catholic Morals.

The convent of St. Joseph at Avila having been inaugurated on August 24, 1562, and the storms occasioned by its foundation having sOlnewhat subsided, St. Teresa received perrnission, from the Provincial, Fray Angel de Salazar, to leave the Monastery of the Incarnation and join her new conununity; she crossed the threshold of that 'Paradise', as our Lord vouchsafed to call it, about Mid-Lent, 1563, never to leave the enclosure again-as she fervently hoped. She did not know then that God had destined her to more arduous work which would compel her to sally forth and establish convent after convent in distant parts of Spain. Her sojourn at St. Joseph's only lasted four and a half years, but, as she says, it was the happiest time of her life. The convent was small and poor, the observance as stria: as human nature, strengthened by grace, can bear, but she enjoyed to the full the peace which, after the many struggles graphically described in the Life, had at length been granted her. The visitor who has the privilege of penetrating into the hallowed enclosure will have to reconstruct in his mind the convent as it was in St. Teresa's time. The handsome church was not yet begun, and what is now called the primitive chapel was in reality built at a later period, though undoubtedly on the original lines. For even now it is only about twelve paces long and eight paces wide, and the sanctuary, the sacristy, and the nuns' choir are of diminutive proportions. The main building of the convent, in the shape of a quadrangle, is likewise a later addition: in the Saint's tinle a few old and small houses served for a convent, and the kitchen, the refectory, and other dependencies being on a lower level than the surrounding land, were both dark and damp. There were then no lay sisters to do the house-work. The few choir nuns took it in turns to see to the washing, the scrubbing, the service in the kitchen and scullery, and Teresa, who had been nominated Prioress by the Bishop, and retained that office until her death (employing a Vicaress during her prolonged absences), took her share, and more than her share, in the common work. Never was the convent so scrupulously clean as when it was her turn to do the scrubbing. Never was the food so tasty as when she did the kitchen, though she might have been seen in an ecstasy, saucepan in hand. The Divine Office was performed with a devotion and a refinement which were at once a source of edification for the faithful and a revelation to the clerics who came to assist at it.

The revived interest in Scholastic philosophy, which received such a powerful impetus from the publication of the "Aeterni Patris" by Leo XIII, in 1879, far from abating, continues to increase. In ecclesiastical circles the works of Saint Thomas are of prime importance, especially since Pope Pius X. in his Letter against Modernism (1907) and in the "Doctoris Angelici" (1914), decreed that Scholastic philosophy according to the mind and method of St. Thomas should be the basis for the theological studies which are to be a safeguard and bulwark against modernistic errors and tendencies. The new Code of Canon Law imposes on all professors of philosophy and theology the obligation of adhering religiously to the doctrine and principles of St. Thomas. The Angelic Doctor was the greatest of many men who cultivated reason and used it in the defence and explanation of Christian truth. Many volumes would be required to give a comprehensive review of thirteenth century conditions and of his influence on medieval thought, and the following pages do not pretend to give such a complete and comprehensive review. It is hoped, however, that they will serve to explain, in a brief and summary manner, the influence of St. Thomas on medieval philosophy, thereby creating a desire for deeper study of that important period. For those who intend to pursue ecclesiastical studies some knowledge of conditions prevailing in the Scholastic period is essential, since without this knowledge they will find it impossible properly to appreciate the work of the great Scholastic doctors. All cannot be told in one book, but even a short history of that period, with mention of the principal errors which the Scholastics were called upon to combat, will add to our gratitude for the services rendered by those enlightened and valiant defenders of the Faith. The matter is treated in a popular way, so that from the sketches given even the ordinary reader can form a fairly accurate conception of the position that St. Thomas holds in the history of medieval philosophy. For the benefit of those who may wish to make a deeper study of this subject there is added a bibliography, which will be found especially helpful to beginners.

The promulgation of the New Code of Canon Law has not only revolutionized ecclesiastical discipline but has become an epoch-making factor of far-reaching consequences. By codifying its laws the Church has simplified, facilitated, and stabilized the study of a very important ecclesiastical science, and has afforded an access to a permanent and authentic source which, besides serving as a guide, will constitute the basis of Church government. The systematic presentation of the various canons contained in the New Code is of signal assistance to the student, but the terseness of the language in which they are couched and the scientific and technical terminology employed, must of necessity give rise to some difficulties. These difficulties have been anticipated by the Supreme Legislator and a remedy was applied by establishing a Sacred Congregation, or rather Commission, whose exclusive purpose is to render authentic decisions in doubts arising in connection with the interpretation of the various canons. This Commission has already exercised its function by promulgating authentic declarations and interpretations in doubts submitted for solution. Some of these decisions concern the subject which forms the burden of this work. The subject of matrimony, as viewed in the light of the New Code of Canon Law, has undergone many changes, some of them fundamental, others again less significant. With regard to its importance the subject cannot be overemphasized. Its comprehensiveness is admitted by all who are engaged in the sacred ministry. The principles directly or indirectly connected with it are many, their application is very consequential. Some of the 133 canons, within whose compass the main discipline of the Church on this subject (exclusive of some specific dispensations, and matrimonial trials) is comprised, embody a discipline entirely new, others again either implicitly or explicitly modify or abrogate the former law. To explain the canons mentioned above all the available sources on which the author could draw were limited to the former discipline of the Church as reflected in the Corpus Juris, in the numerous decisions of the various Sacred Congregations, in the works of accepted and approved authors, and to the mere wording in which the matrimonial legislation is couched. This limitation is due to the fact that the present law is of very recent origin, the interpretations thus far suggested fragmentary, hastily compiled and necessarily inadequate, and the times unfavorable to serious and extensive research, to publication, and to the procuring of works, if there be any, on the subject treated in this book. These facts will explain why the author was not in a position to advance authorities for some of his statements regarding certain opinions he has espoused in the interpretation of canons containing a law either entirely new or modified when compared with the former discipline. Though the author guarded his statements as much as possible, the seeming obscurity and indefiniteness prevailing in some canons constrain him to say that some of his opinions in this, what may be styled a pioneer-work, are only tentative and provisional.

This was written to his sister, Elizabeth, to console her in the trying times of the Protestant revolt in England. Saint John Fisher begins: "SISTER Elizabeth, nothing doth more help effectually to get a good and a virtuous life than if a soul, when it is dull and unlusty without devotion, neither disposed to prayer nor to any other good work, may be stirred or quickened again by fruitful meditation. I have therefore devised unto you this meditation that fol1oweth, praying you for my sake and for the weal of your own soul, to read it at such times as you shall feel yourself most heavy and slothful to do any good work. It is a manner of lamentation and sorrowful complaining made in the person of one that was hastily prevented by death (as I assure you every creature may be): none other surety we have, living in this world here." Also included is an instruction on the ways to perfect religion, and a sermon on the prophet Ezechial, Lamentations, song and woe.

Saint Vincent de Paul began a work of charity for men and women, the latter being the Sisters of Charity. His spiritual doctrine and method of preaching is a subject well worth studying for all sincere Catholics. Saint Vincent de Paul had his little method of bringing about conversions: "First show the reasons for loving goodness and hating evil; second, show what virtue is; third, show how it is attained." This work lays all of this out for the use of the preacher and the edification of the faithful.

Anyone who truly wishes to appreciate the Latin Mass and its origin in the Mass Jesus said at the Last Supper should read this book. It also becomes clear that the Jews of Jesus' time had every reason to convert, when one sees how the Mass fulfills prophecy so well. We are extremely happy to bring this excellent book back into print. WORLDLY people look with wonder at the Mass, and often say: "what is the meaning of this form of divine worship? Where did these ceremonies come from? Why are candles lighted during daytime? Why do the priests wear such peculiar robes? "Why don't they say the service in a language the people can understand?" The Catholic sometimes says to himself: "The Mass came from the Last Supper. But did Christ or the apostles say Mass as priest or bishop of our time? Did Christ that night follow any form of worship? If he did, where is it found? From ancient days the Church used the Ordinary of the Mass, but we do not know its origin." Many questions rise in people's minds to which they find no answer. A common opinion holds that Christ said the First Mass at the Last Supper according to a short form of blessing and prayer, then consecrated the bread and wine, gave the apostles Communion, and preached the sermon John's Gospel gives. When the apostles said Mass, they recited some Psalms, read the Scriptures, preached a sermon, consecrated the bread and wine, recited the Lord's Prayer and then gave Communion. In the apostolic age the saints added other prayers and ceremonies. Afterwards Popes and councils still more developed the rites, composed new prayers, and that during the Middle Ages the Mass grew and expanded into the elaborate Liturgy and Ceremonial of our day. But these opinions are wrong. From the beginning the Mass was said according to a long Liturgy and with ceremonies differing little from those of our time. No substantial addition was made after the apostolic age what the early Popes did was of minor importance-revisions and corrections. Little addition was made to the Ordinary of the Mass handed down from the days of Peter, founder of our Latin Liturgy.

THAT a community of women should offer to the English Church a new book of Offices, appears presumptuous as well as unnecessary, unless some explanation be given of the causes which led to the attempt. S. Margaret's Sisterhood, founded by the Rev. J. M. Neale, in 1854, was early provided with a MS. Translation, abridged and simplified, of the shorter Sarum Hours, and with various other Offices, selected from Roman or Gallican uses, where Sarum was insufficient or apparently unsatisfactory. For although Dr. Neale considered the Sarum book as that of whieh the adoption was generally binding upon us, he preferred a degree of eclecticism to a servile following of the old English use, when better Offices were to be found elsewhere. Other persons, aware of our possessing many MSS., asked us to prepare a book which should supply Offices yet wanting in existing manuals, and provide abundance of materials for devotion from which they might select portions suitable for use. We have thus endeavoured to respond to their request, and the present volume is the careful, but very imperfect result of our labours, containing-, besides much supplementary matter, the Breviary Offices from Prime to Compline inclusive, Matins being already in course of publication separately. "In this compilation, our founder's plan has been retained: i.e. Sarum has been followed wherever possible. The Psalter, and Proper of Seasons exactly reproduce Sarum, with a few abbreviations and simplifications; except a few alterations mentioned below. If it be asked why the Roman books would not suffice us, and why we should try to resuscitate a use long dead, we answer that the Gallican breviaries present us with rich and varied treasures of Scriptural applications and mystical interpretations, which might be sought vainly in the Roman forms; and that Sarum far surpasses Rome in the dignity and variety of its daily office; in its absence of unseemly haste (as when Rome continually replaces longer Psalms by Ps. cxvii.) and in its sedulous and hearty use of continual intercession for living and dead. With such words the first edition of the Diurnal Breviary Offices was offered for the use of the Church. It proved acceptable beyond expectation, and a new impression was soon called for. Several men versed in the subject had now become interested in this book, and it was pointed out by them that certain alterations, bringing it into still closer accordance with the Sarum Breviary, would render it more valuable, trustworthy, and suitable for English use. The Offices for the Proper and Common of Saints had mostly been translated from French uses. Further study revealed merits in the equivalent Sarum Offices, which had preyiously been unperceived, and it was decided to remodel these portions of the book. The preface to the concluding volume of the Night Hours (that volume having been arranged in accordance with these Diurnal Offices) contains a list of the divergencies from Sarum, still retained: which also may be clearly seen by comparison with the new Latin edition of the Great Breviary of 1531, now in course of publication at Cambridge. It should be added that the Office for the Dead is indicated for monthly recitation, according to the modern Roman practice, as its daily usc after the old English manner would probably be deemed excessive; and that the Commendatory Office is Gallican and Benedictine. The Prefatory Notes to the Kalendar explain the principle on which a number of new names have been added to it. Owing to illness and absence, the original compiler was unable to finish her work. The publication of this edition has therefore been greatly delayed. We now once more send out our book, with many thanks to the kind and learned persons who have assisted us (particularly the Revs. II. G. Morse, A. T. Chapman, V. J. Blew, and and with the humble prayer that our Lord may be pleased to let it contribute in its small measure to Ilis honour and glory.

Meditation is essential to the Catholic Way of life and this work will help accomplish this solemn task: THE parable of the lost sheep is a picture of man's helplessness when separated from God. The. image of a sheep dependent upon its shepherd portrays the deep truth of man's need for God. The sheep out of the fold is a striking type of abject helplessness. Wandering perhaps in quest of richer pasture it loses itself-then the night comes on and the frightened animal gives utterance to its fear with a cry for help. It cannot help itself. It cannot know that with each step it is advancing deeper into the desert. It cannot tell for whom it is bleating. Its instinct urges it to seek the other sheep, whereas in this predicament only the shepherd can be of service. So is it with the history of man's soul. Entangled in the mazes of evil there must come to him a better moment when he knows that of himself he is helpless. He may not realize this at once. He may for a time blindly seek aid from men-as the blind instinct of the lost sheep sought the sheep and not the shepherd -but at last he awakens to the consciousness that when lost in the wilderness there is no relief found in himself or men, hut in God. Now, if man's help is from God alone, man becomes an occasion of God's accidental glory, and in a restricted sense we can say that God needs man. By the divine right of ownership we are the sheep of His fold. He will not-He cannot of His own nature let us perish if we cry for help-no more than the good shepherd could endure the plight of the sheep straying upon the moors. Although the calm, impassable being of God cannot be perturbed, there is in Him, nevertheless, something analogous to the human passions of grief and pity. The feeling of compassion and possession in God is represented in the shepherd seeking out his lost sheep. Man seeks God naturally, but nature having been corrupted, it is difficult for him to direct His mind and will to God. This arises not from malice, but from weakness or thoughtlessness. We are wont to regard the sheep as a type of innocence and stupidity. How often is it true with man that he wanders away from the fold of the Church and the vigilance of the Shepherd, Christ, without malice hut with indifference or ignorance. Not in scorn or rebellion, but in thoughtlessness he has gradually felt himself waxing out of temper withecclesiastical discipline, with the restraint of the moral law and with the requirements of the Sacraments. It was not so with him in the beginning, but he has wandered on and on and alone and a shock has come-he has committed a grave sin and in his weakness and blindness he cries for help. May the Great Shepherd grant us the grace to learn these three lessons from the parable of the lost sheep: first, that we need Him to keep us within the fold; second, that He needs us to keep His fold complete; and third that we need Him when we have strayed away from the fold.

THE discourses of our Lord after the Last Supper, His prayer to His Father before entering Gethsemani, have an extraordinary attraction for those souls with whom the reading of the Gospels is a familiar practice. This attraction is explained by the unique character of these words transmitted to us by St. John, by the hour in which they were pronounced, and by the ineffable splendour of the realities they reveal. With a few rare exceptions, the Evangelists relate nothing to us beyond the public teachings of the Divine Master. Here, on the contrary, alone with his Apostles, in an intimacy in which He suffers all His tenderness to appear, He speaks to them as His friends, as His brethren. And these discourses are the last that in His mortal life He will hold with them, the words they will hear are the last that will fall from His lips, in these last peaceful moments He is spending with them before the hoter He has on many occasions announced to them: this hour, now so near, when He will deliver Himself up to His enemies, to be judged, condemned, and crucified. Undoubtedly, after His resurrection, and in order to convince them by apparitions which shall dissipate all their doubts, He will come back sometimes into their midst, but soon the final separation will come. Then what will be their condition here below? What will they do? Upon whom and upon what can they count to fulfil their mission? Mark well, these questions will force themselves upon every one of the disciples of the Saviour in the ages to come; they force themselves upon each one of us, as painfully as upon the Apostles: what they suggest it is as important for us as it was for them to know. This is precisely what Jesus has sought to teach, to them and to us all, in His discourses and in His prayer, for He takes special care to let us know that while He is speaking to His Apostles, we are present to Him as truly as they are, and that we all have the right and the duty to take to ourselves His teaching and His prayer.

The doctrine of hell is one of the four last things. Father Schouppe gives a terrifying presentation of this doctrine that will inspire people to avoid this horrible place and to save their soul. We need to study this truth carefully so that we realize just how important it is to become a Saint. Let us consider this story: The following incident happened in 1837. A young under-lieutenant, being in Paris, entered the Church of the Assumption, near the Toilers, and saw a priest kneeling near a confessional. As he made religion the habitual subject of his jokes, he wished to go to confession to while away the time, and went into the confessional. "Monsieur l'abbé," he said, "would you be good enough to hear my confession?" "Willingly my son; confess unrestrained." "But I must first say that I am a rather unique kind of a sinner." "No matter; the sacrament of penance has been instituted for all sinners." "But I am not very much of a believer in religious matters." "You believe more than you think." "Believe? I? I am a regular scoffer." The confessor saw with whom he had to deal, and that there was some mystification. He replied, smiling: "You are a regular scoffer? Are you then making fun of me too?" The pretended penitent smiled in like manner. "Listen," the priest went on, "what you have just done here is not serious. Let us leave confession aside; and, if you please, have a little chat. I like military people greatly; and, then, you have the appearance of a good, amiable youth. Tell me, what is your rank?" "Under-lieutenant." "Will you remain an under-lieutenant long?" "Two, three, perhaps four years." "And after?" "I shall hope to become a lieutenant?" "And after?" "I hope to become a captain." "And after?" "Lieutenant-colonel?" "How old will you be then?" "Forty to forty-five years." "And after that?" "I shall become a brigadier general." "And after?" "If I rise higher, I shall be general of a division." "And after?" "After! there is nothing more except the Marshal's baton; but my pretensions do not reach so high." "Well and good. But do you intend to get married?" "Yes, when I shall be a superior officer." "Well! There you are married; a superior officer, a general, perhaps even a French marshal, who knows? And after?" "After? Upon my word, I do not know what will be after." "See, how strange it is!" said the abbé. Then, in a tone of voice that grew more sober: "You know all that shall happen up to that point, and you do not know what will be after. Well, I know, and I am going to tell you, After, you shall die, be judged, and, if you continue to live as you do, you shall be damned, you shall go and burn in hell; that is what will be after." As the under-lieutenant, dispirited at this conclusion, seemed anxious to steal away: "One moment, sir," said the abbé. "You are a man of honor. So am I. Agree that you have offended me, and owe me an apology. It will be simple. For eight days, before retiring to rest, you will say: 'One day I shall die; but I laugh at the idea. After my death I shall be judged; but I laugh at the idea. After my judgment, I shall be damned; but I laugh at the idea. I shall burn forever in hell; but I laugh at the idea!' That is all. But you are going to give me your word of honor not to neglect it, eh?" More and more wearied, and wishing, at any price, to extricate himself from this false step, the under-lieutenant made the promise. In the evening, his word being given, he began to carry out his promise. "I shall die," he says. "I shall be judged." He had not the courage to add: "I laugh at the idea." The week had not passed before he returned to the Church of the Assumption, made his confession seriously, and came out of the confessional his face bathed with tears, and with joy in his heart.

When we read in the New Testament how our beloved Lord Jesus Christ "went about doing good" in the land of Judea, preaching heavenly truths, imparting saying grace to men of good will, and infusing peace into the hearts of all, we are apt to indulge in feelings of regret that we too did not live in those happy days, that we were not permitted to enjoy his sacred presence and to hearken to his voice. Let us therefore examine and study carefully the plan adopted by our Saviour whereby he continues still to dwell on earth, forwarding the work of salvation in all lands and during all time. What method has Christ followed in order to effect this object? He delegated his threefold office and character-namely. His teaching office, his priesthood, and his kingly authority to a manner of chosen men, in union with whom he continues to act as Teacher, Priest, and King to the end of time.

This book commences: Q. What is a vocation? A. A call from God to some state of life. Q. Which are the principal states of life? A. Matrimony, virginity, the religious state, and the priesthood. Q. Has every person a vocation? A. Yes; God gives a special vocation to each person. Q. How is this doctrine proved? A. St. Paul says: "Every one hath his proper gift from God; one after this manner, and another after that. . . . As the Lord hath distributed to every one, as God hath called every one, so let him walk." [*] [*] The references are given in the larger catechism entitled "Questions on Vocations." Q. Is it not beneath God's notice to give a particular vocation to each person? A. Not at all; for even the birds of the air are objects of the providence of God: "Yea, the very hairs of your head are all numbered. Fear not, therefore; you are of more value than many sparrows." Q. What do Father Faber and St. Alphonsus say on this subject? A. Father Faber says: "Every man has a distinct vocation." St. Alphonsus says: "We must embrace that state to which God calls us." Q. What does St. Augustine teach concerning special vocations? A. St. Augustine says: "He who does little, but in a state to which God calls him, does more than he who labors much, but in a state which he has thoughtlessly chosen: a cripple limping in the right way is better than a racer out of it."

The four books of Dialogues of Saint Gregory the Great, "concerning the life and miracles of the Italian Fathers and the eternity of souls," were written in 593, three years after his elevation to the papacy, at the request of certain monks of his household. "My brethren who dwell familiarly with me," writes Gregory to Maximianus, Bishop of Syracuse, "would have me by all means write something in brief fashion concerning the miracles of the Fathers, which we have heard wrought in Italy. For this purpose I earnestly need the help of your charity, that you should briefly inform me of all those which come back to your memory, or which you have happened yourself to know. For I remember that you related certain things, which I have forgotten, concerning the lord abbot Nonnosus, who lived near the lord Anastasius de Pentumis. I beseech you, therefore, to put down this, and whatever others there are, in your letters, and forward them to me with speed, unless you yourself are coming to me shortly." There is no other book that gives us so vivid a picture of religious life in Italy during the sixth century: the century that witnessed the brief epoch of Gothic domination the restoration of the imperial Byzantine power and finally the invasion of the Lombards, that "barbarous and cruel nation," writes Gregory, which, "drawn as a sword out of a sheath," wrought such unutterable havoc and devastation in the peninsula that many, with Bishop Redemptus, held verily that" the end of all flesh was come." It is the century that closed the period of classical civilisation, and ushered in that dreariest epoch in the history of mankind known as the Dark Ages. Inevitably, men turned from the spectacle of a world "fraught with so many miseries and divers afflictions," to prepare in the solitude of the cloister for the end which they deemed fast approaching, if it were not already come. They naturally sought eagerly to grasp such phenomena as seemed to them miraculous, as visible signs that God had not utterly abandoned His creation, and to find proofs that the soul, at least, was immortal, and might look forward to a better life hereafter by forgiveness of injuries, and by offering herself up before death as a sacrifice to Him that had made her. It is this that gives pathos even to the apparent triviality of some of the miracles that Gregory records, and deeper significance to the note on which the work ends. Three great figures illumine the general darkness of the sixth century in Italy: Boethius, the last philosopher of the classical world; Benedict, the organiser of western monasticism; and Gregory himself, the chief agent in the building up of the medieval ideal of the papacy.

This work begins: "There are two spheres of knowledge in which every one who is endeavouring after any growth in the spiritual life must be making some advance. The knowledge of God and the knowledge of self. We can all readily perceive the necessity of growth in the knowledge of God as essential to any development of the spiritual life. The connection is obvious. "This," said our Lord, " is life eternal, that they might know Thee, the only true God, and Jesus Christ Whom Thou hast sent." A certain moral sympathy is absolutely necessary as a condition of friendship, and holiness consists in friendship with God. If we would be in any sense the friends of God, we must have at least that desire for holiness without which such friendship would be impossible, the growth in the knowledge of God is the deepening of this friendship. " If we say that we have fellowship with Him and walk in darkness, we lie and do not the truth."" And let us consider self-discipline: "Whatever we may be able to learn from the study of Nature, whether of art or science, all that we know of good and evil, and of the great moral struggle, we know through our own nature alone. So imbued are our minds with moral ideas that we seem to see them reflected in the world of Nature, but it is only that extraordinary responsiveness with which she always meets man. It is a strange thing when we come to analyse it, that so much light and shade, so many lines and curves, so much inanimate matter, should be able in such an extraordinary way to reflect the mind of man, that we even transfer to it our own moral ideas and struggles. Who has not felt that not only can the skies and the earth and the winds rejoice with us in our joys and sorrow with our sorrows, but that they echo our stormy passions, and reflect our wrath and rebellion and cruelty, and melt with us into tears of penitence and sing with us our Te Deums." Here is a salient point: "Self-knowledge apart from God can indeed only lead to despair. For he who has sunk to earth knows well he can find no lever on ear.h or within himself to raise him. How can he? How can anything within himself raise him above himself? How can anything on earth raise him above the earth? Like the piece of silver, in the Parable, that has fallen to the earth, he needs the Hand of Another to raise him."

After a brief discussion of the process of canonization we come to the various people's causes presented. These people are Blessed Clare of Montefalco Canonized December 8, 1881, Rome by Pope Leo XIII Venerable Francis de Ghizone Venerable Stephen Bellesini Venerable Francis Xavier Bianchi Canonized October 21, 1951, Rome, Italy, by Pope Pius XII Anna Maria Taigi Beatified 1920 by Pope Benedict XV Venerable Louis Grignon de Montfort canonized 1947 Venerable Louis Mary Chanel canonized in 1954 by Pope Pius XII Martyrs of Korea Beatified July 5, 1925, by Pope Pius XI THE following narratives have been compiled from the acts of the Congregation of Rites. All, except the account of the life of Anna Maria Taigi, bear on them the mark of apostolic sanction, as the decrees which have been promu1gated have received the approbation of the holy see. Her case, not having been as yet presented to the congregation of rites, rests upon its merits, and is an account of what will be proved when the process respecting her will be completed. The object which the writer has in view in committing this book to the press is to give a plain staternent of the various circumstances connected with those saintly characters, which might prove, at the same time, both interesting and instructive. If the reader expects to find beauty of style, or elegance of diction, he will be mistaken, for the simpler the manner in which a mere statement of facts is made the more likely is it to make an impression.

In every age men have struggled incessantly against suffering, and striven to solve the deep mystery that it presents, but, apart from the solution given by Christianity, no satisfactory explanation of it has ever been discovered. Some deny the very existence of pain, although it is folly to do so, and such a denial is due to pride, wounded by its own inability to understand and account for the suffering that presents itself on every side. Others-and they are more numerous - try to avoid suffering, and do all in their power to escape it; but they never succeed, and only add fresh burdens to those already laid upon them. Others, again, have recourse to all possible distractions, hoping thus to forget their troubles, yet, sooner or later, they are forced to acknowledge the futility of all their efforts. The key to the mystery is supplied by Christianity alone, which does not deny the existence of suffering, but reveals the purpose that it is intended to serve, so that pain, when stripped of all that might mislead or deceive us, is transformed in our sight, and we realize the sublime dignity conferred upon the sufferer, and, having come to regard sorrow as a messenger sent by God in His mercy, we welcome it and even love it. For nearly two thousand years a countless multitude have not only accepted suffering with willingness, but have sought it and prayed for it, as the reward for their labours in God's service. Those who are unfamiliar with the practice of our religion are astonished that anyone can desire to suffer, and regard this desire as a mark of fanaticism or folly. From their own point of view they are right, for only souls inspired with the folly of the Cross are capable of loving a thing that is absolutely opposed to the legitimate tendencies of our nature. How sublime is the folly of the Cross! It is the outcome not of human, but of supernatural wisdom, for God alone can give men courage to resist and triumph over their natural instincts. Suffering is in itself distasteful to man, and those who do not understand the teaching of faith inevitably think of it as an enemy to be avoided, for, as the Psalmist says, "they have set their eyes bowing down to the earth" (Ps. xvi. 11). They cannot do otherwise until their thoughts are turned away from this world to what lies beyond the grave, and then what now fills them with repugnance will appear desirable. This book was written with a view to proving the truth of this statement, and to reminding any reader who is anxious for his true welfare, that" that which is at present momentary and light of our tribulation worketh for us above measure exceedingly an eternal weight of glory" (2 Cor. iv. 17). If we really understand these words, they will be sources of light and hope to us, entirely altering our outlook upon life. We shall perceive that pain, sickness, death, and all the sorrows that fill us with horror, and cause even the bravest to quail, are really momentary in comparison with the eternity that lies before us, and this thought will enable us to face them fearlessly and without dismay, believing that the burdens which crush us to-day are, in truth, light and easy to bear. We shall soon be delivered from them, for our human life is but a breath; we are here to-day and to-morrow our place will know us no more. If we are only convinced that all our troubles will quickly pass away, they will not make us give way to sadness when they come upon us.

THE book, which is here presented to the English speaking public, is one of those works which possess a merit of their own. The general favor with which it has been received throughout Europe, Rnd the high commendations bestowed upon it, leave no room for doubt that it will be equally welcomed in America, where it was originally com- posed. The circumstances, under which it was begun, are incidentally alluded to by the author, in the Epilogue. If care, study and meditation are indispensable in the production of a solid work, the author has added to these even more than the advice of the Roman Bard: "nonumque prematur in annum," since it was finished so long ago as 1846. No wonder, then, if it is a Book of rare merit, and worthy of keeping company with the immortal "Following of Christ," of the venerable a Kempis. This work it resembles in teaching the highest practical truths, but it differs from the same, in that it is more regular in plan; more complete, actual, definite. To appreciate the "Imitation of the Sacred Heart of Jesus," it should not merely be read once and again: it should be used as a constant and cherished guide to point out to us how, in every circumstance of life, we may learn to avail ourselves of God's favors and dispensations, to lay up treasures in heaven. To understand this we need only refer to the general design of the work. It takes a person at the beginning, lays down before him the groundwork of the interior, the spiritual life; and proceeds methodically to lead him, step by step, through its mysterious pathways, until it bring him to the very summit of Christian perfection. Nor is this done by simply inculcating abstract theories and sublime teachings: our Lord is, throughout, introduced, placing before us the living example of His Heart, and applying, practically and in detail, His own lessons. The very soul, so to speak, of the work, is the love of the Heart of Jesus. Other virtues form, as it were, the body. Certain leading principles, like so many veins pervading all, complete the whole. These leading principles are the main spring of the spiritual life. The chief among them may be said to be: a great purity of heart and horror of sin-avoiding, however, a false delicacy, or scrupulousness of conscience, -an unfeigned esteem of genuine virtue, a generous spirit of self-denial, an ardent affection for prayer, a perfect resignation to the divine Will, a true idea and appreciation of the Church and her mission upon earth, and, consequently, a sincere, a childlike devotion to her; in fine, a real zeal for the salvation of others and for all the interests of Jesus, with whom the soul has, in some manner, become identified. But, in order to realize all this, the reader should give proper attention to the Directory, placed before each of the four Books. This is an essential portion of the work, and exceedingly well adapted to enable us to. reap from it the intended spiritual profit. Whence it appears that the work possesses no ordinary solidity; and, in truth, for directors of souls, for religious, yea, for every Christian who desires to make progress in virtue and perfection it should become an inseparable companion

Wherever the standard of the Cross has been carried, there divine Providence has chosen heroic souls to imitate the sacrifices and charity of the Crucified. For centuries these elect of God were banded together in Institutes called Orders which demanded of their members the profession of Solemn vows and generally also the observance of the Cloister. With the changed conditions of society it frequently became very difficult, and in some countries even impossible, to adhere to this ancient and approved mode of Religious life and still render to society that multifarious service which Christian charity inspires. Hence divine Providence. As the Holy Father tells us, came to the rescue by providing Institutes which were adapted to our times and necessities. For a long time, however, the Church was extremely' reluctant to recognize officially some of the new Institutes that had sprung up in the various parts of the Christian world. She ever appreciated the good they performed and repeatedly confirmed their rule of life as well adapted to the purpose of their Institutes. But it was only after years of probation that She gradually placed Her official approval on single Communities and their mode of living. Especially was this Her attitude towards Institutes of women. But it remained for the celebrated Pontiff, Leo XIII. By his decree "Conditae a Christo." to give the Congregations a pennanent and specific standing in the Common law of the Church. A consistent policy of reforming and generalizing the laws for Religious Congregations was carried on throughout his entire pontificate. These regulations and generalizations. however, extended chiefly to the external relations of Congregations. Some important modifications and new laws were made for the internal regime, but even these have frequently a more or less dose connection with external conditions. Many valuable works have been written in the Latin, German, French. and Italian languages on Religious Congregations. Frequently their authors wrote before a definite and common status had been assigned to Religious Institutes. Then. too, large parts of their works are often devoted to the "Normae" drafted and used by the Holy See in approving new Institutes. But the Holy See has never imposed these "Normae" on an Congregations as laws. Still it must be said that no better foundation could be laid for their writings, for they express the mind of the Holy See. Finally, the new discipline demands a reconstruction of many of the works on Religious Congregations. These different circumstances and the fact that Religious Societics occupy such an important place in Religious Iife and ecclesiastical legislation, have led us to believe that Religious Congregations afforded a valuable subject for a canonical study. The present study, however, excludes particular and internal regulations and privileges. It aims solely at investigating the legislation of the Church in regard to the external relations of Religious Congregations in general. For this purpose it has seemed necessary to review the origin and development of Religious Congregations. to give the laws governing a new foundation and its approval. the conditions requisite for entrance, the regulations regarding dismissal. and the external government, With this brief foreword we introduce the reader to the following eight chapters of "Religious Congregations in Their External Relations,"' hoping some day to perfect and supply what is wanting in them. We deplore the fact that European conditions prevented us from investigating some valuable works having direct bearing on our subject. Some Canonists have written commentaries on many of the new decrees used in this treatise. But at present it is very difficult and in some cases impossible, as we experienced. to obtain them. No doubt these experienced minds throw considerable light on many points of the new regulations.

Whoever reads the life of Anne Catherine Emmerich, and her book, will be satisfied that no fault can be found in any of these respects either with herself or with her revelations. Her book resembles in many points the writings of a great number of saints, and her life also bears the most striking similitude to theirs. To be convinced of this fact, we need but study the writings or what is related of Saints Francis of Assisi, Bernard, Bridget, Hildegard, Catherine of Genoa, Catherine of Sienna, Ignatius, John of the Cross, Teresa, and an immense number of other holy persons who are less known. So much being conceded, it is clear that in considering Sister Emmerich to have been inspired by God's Holy Spirit, we are not ascribing more merit to her book than is allowed by the Church to all those of the same class. They are all edifying, and may serve to promote piety, which is their sole object. We must not exaggerate their importance by holding as an absolute fact that they proceed from divine inspiration, a favour so great that its existence in any particular case should not be credited save with the utmost circumspection. With regard, however, to our present publication, it may be urged that, considering the superior talents of the transcriber of Sister Emmerich's narrations, the language and expressions which he has made use of may not always have been identical with those which she employed. We have no hesitation whatever in allowing the force of this argument. Most fully do we believe in the entire sincerity of M. Clement Brentano, because we both know and love him, and, besides, his exemplary piety and the retired life which he leads, secluded from a world in which it would depend but on himself to hold the highest place, are guarantees amply sufficient to satisfy any impartial mind of his sincerity. A poem such as he might publish, if he only pleased, would cause him to be ranked at once among the most eminent of the German poets, whereas the office which he has taken upon himself of secretary to a poor visionary has brought him nothing but contemptuous raillery. Nevertheless, we have no intention to assert that in giving the conversations and discourses of Sister Emmerich that order and coherency in which they were greatly wanting, and writing them down in his own way, he may not unwittingly have arranged, explained, and embellished them. But this would not have the effect of destroying the originality of the recital, or impugning either the sincerity of the nun, or that of the writer. About half way through an interesting fact about the relationship between Jesus, Mary and his Apostles is set forth. It is put forward that Jesus is cousin to three of His Apostles.

This book was compiled from four lectures given by Henry Cardinal Manning in 1861 on the present crisis of the Catholic Church. He correctly saw that a grave crisis was approaching and described the theological basis of the Great Apostasy and the more common speculations of the Fathers and Doctors of the Church on this most important subject. Further in several places he cites the Universal Agreement of the Fathers of the Church, which we know to be an infallible guide in discerning the truth in doctrinal matters. This book is even more appropriate today, when many of these prophecies appear to be being fulfilled. This book is even more important today, when many fear the advent of Antichrist. Saint Pius X said: "Who can fail to see that society is at the present time, more than in any past age, suffering from a terrible and deep-rooted malady which, developing every day and eating into its inmost being, is dragging it to destruction? You understand, Venerable Brethren, what this disease is-apostasy from God... When all this is considered there is good reason to fear lest this great perversity may be as it were a foretaste, and perhaps the beginning of those evils which are reserved for the last days; and that there may be already in the world the "Son of Perdition" of whom the Apostle speaks." (E Supremi, Encyclical On the Restoration of All Things in Christ, n. 3, 5; October 4th, 1903) However, there is hope as Saint John Eudes tells us: "All the holy Fathers agree that after the death of antichrist the whole world will be converted, and although some of them assert that the world will last but a few days after his death, while others say a few months, some authorities insist that it will continue to exist many years after. St. Catherine of Sienna, St. Vincent Ferrer, St. Francis of Paula, and a number of other saints have predicted this ultimate universal conversion." A small chapter has been added on the authority of the Fathers, when they are in unanimous agreement, as Manning cites them thusly on several occasions. Cardinal Manning says: "Next, the Fathers believed that Antichrist will be of the Jewish race. Such was the opinion of St. Irenaeus, St. Jerome, and of the author of the work De Consummatione Mundi, ascribed to St. Hippolytus, and of a writer of a Commentary on the Epistle to the Thessalonians, ascribed to St. Ambrose, of many others, who add, that he will be of the tribe of Dan: as, for instance, St. Gregory the Great, Theodoret, Aretas of Caesarea, and many more. Such also is the opinion of Bellarmine, who calls it certain. Lessius affirms that the Fathers, with unanimous consent, teach as undoubted, that Antichrist will be a Jew." And further on: "The holy Fathers who have written upon the subject of Antichrist, and of these prophecies of Daniel, without a single exception, as far as I know, and they are the Fathers both of the East and of the West, the Greek and the Latin Church-all of them unanimously, -say that in the latter end of the world, during the reign of Antichrist, the holy sacrifice of the altar will cease. In the work on the end of the world, ascribed to St. Hippolytus, after a long description of the afflictions of the last days, we read as follows: "The Churches shall lament with a great lamentation, for there shall be offered no more oblation, nor incense, nor worship acceptable to God. The sacred buildings of the churches shall be as hovels; and the precious body and blood of Christ shall not be manifest in those days; the Liturgy shall be extinct; the chanting of psalms shall cease; the reading of Holy Scripture shall be heard no more.""

MENTION of the Saints of the Catholic Church very frequently occurs both in general reading and as having given their names to churches, towns, villages and topographical features. The object of this compilation is to enable the personage referred to readily to be identified. Nothing more is attempted in this volume. Of a certain number of the Saints detailed Lives have been published in English. Of many more full accounts in other languages, particularly in French and Italian, are easily accessible. Again, there are several good and reliable Series of Lives of the more prominent Saints. The best known of these to Englishspeaking people is Alban Butler's Lives of the Saints, an eighteenth century work which has been many times reprinted. In no language, however, does there exist any exhaustive work of the kind; nor in the nature of things can there be. The nearest approach thereto we have is the Latin " Acta Sanctorum " of the Bollandists, a body of Jesuit Fathers gathered together in Belgium for the special purpose of carefully sifting and reproducing all documents bearing historically on the life and cultus after death of each individual Saint. Of their work, begun in the seventeenth century by a certain Father Bolland, nearly seventy huge folio volumes have appeared. It is still far from complete, and on account of the results of modern historical research in many places needs development and extensive revision. Moreover, of no small number of canonised Saints no record at all now remains. We have to be content with proof that in bygone times they were popularly honoured as Saints, and by the Church formally recognised as such. Nor is it even possible to estimate the number of God's servants whom the Church has at one place or another venerated as Saints. In the first Ages of Christianity canonisation was effected in each country by the joint act of one or more Bishops and their people. Of this act they left as a rule sufficient testimony by dedicating a church in honour of the new Saint, whose name it thenceforth bore, and by instituting an annual festival in his honour. From about the eleventh century the procedure began to be systemised and centralised, with the result that canonising is now reserved exclusively to the Holy See. The legislation of Pope Alexander III in the twelfth century and of Urban VIII in the seventeenth has firmly established this principle. The present process of Canonisation is exceedingly complex. It consists in the first place of a thorough investigation into all the particulars that can be ascertained of the life and death of the alleged Saint, all facts connected with whose career, both public and private, together with all his utterances and writings, are tested in every way. He must be shown to have been God-fearing, pious, just in his dealings, patient, self-denying, charitable, and so on, far above the average of ordinary good men. In this, as in all subsequent stages of the procedure, every witness is examined under oath and in the presence of a trained Church lawyer, who is obliged to urge all the objections he can think of, and who is at liberty not only to cross-examine the witnesses put forward but to call any number of others he pleases in order to rebut their testimony. Supposing the judgment of the Court of First Instance to be favourable, the case goes for retrial to a higher tribunal. In these proceedings not only are witnesses called to testify to individual facts, but particular stress is put upon the popular verdict concerning the alleged Saint, that is, upon thc reputc in which he was held by those who may have had dealings with him or had opportunities of forming an opinion about him. Depositions of all kinds must be gathered together with as little delay as possible, and duly sworn to; but in order to guard against mere enthusiasm playing any part in the matter, at one stage of the proceedings a surcease of at least ten years is enjoined.

The first section is on the Sacrifice of Jesus Christ. The next section is on visits to the Blessed Sacrament and to the Blessed Virgin Mary. This includes an instruction on Spiritual Communion. There are eight meditations for the Feast and Octave of Corpus Christi. This is followed by a Novena to the Sacred Heart. Over 200 pages are devoted to meditations on charity, commenting on Saint Paul's First Epistle to the Corinthians, chapter 13: "Charity is..." This is followed by ten meditations on Charity. This work closes with a pious exercise to obtain the Seven Gifts of the Holy Ghost. Saint Alphonsus writes on Spiritual Communion: "As in all the following visits to the Most Blessed Sacrament a spiritual Communion is recommended, it will be well to explain what it is, and the great advantages which result from its practice. A spiritual Communion, according to St. Thomas, consists in an ardent desire to receive Jesus in the Most Holy Sacrament, and in lovingly embracing Him as if we had actually received Him. "How pleasing these spiritual Communions are to God, and the many graces which He bestows through their means, was manifested by our Lord Himself to Sister Paula Maresca, the foundress of the convent of St. Catharine of Sienna in Naples, when (as it is related in her life) He showed her two precious vessels, the one of gold, the other of silver. He then told her that in the gold vessel was preserved her sacramental Commuinions, and in the silver one her spiritual Communions. He also told Blessed Jane of the Cross that each time that she communicated spiritually she received a grace of the same kind as the one that she received when she really communicated. Above all, it will suffice for us to know that the holy Council of Trent greatly praises spiritual Communions, and encourages the faithful to practice them. "Hence all devout souls are accustomed often to practice this holy exercise of spiritual Communion. Blessed Agatha of the Cross did so two hundred times a day. And Father Peter Faber, the first companion of St. Ignatius, used to say that it was of the highest utility to make spiritual Communions, in order to receive the sacramental Communion well. All those who desire to advance in the love of Jesus Christ are exhorted to make a spiritual Communion at least once in every visit that they pay to the Most Blessed Sacrament, and at every Mass that they that they hear; and it would even be better on these occasions to repeat the Communions three times, that is to say, at the beginning, in the middle, and at the end. This devotion is far more profitable than some suppose, and at the same time nothing can be easier to practice. The above-named Blessed Jane of the Cross used to say, that a spiritual Communion can be made without any one remaking it, without being fasting, without the permission of our director, and that we can make it at any time we please: an act of love does all."

The author writes: "I have often looked upon the rows of religious at prayer or at instruction in their stalls, devoutly thoughtful, and sometimes with that sight arose the image of a grand instrument of musical harp, or better, an organ-uttering sweet harmony through the silent spheres, caught up by angelic choirs in heaven and sending back its charming echoes to the whole communion of saints on earth. "And so in truth it is. A religious community, if it be as God designed it, resembles a grand instrument of music, a harp of which the individual members are the strings, or an organ of which they represent the separate keys which are touched by the Divine Hand, to give forth sweet harmony of a heavenly music, according to the will of God, who is the master artist controlling the instrument. The melodious chords of His play vary as He expresses His pleasure, caressing the grateful and docile soul, or manifesting His glory, or sweetly attracting with loving invitation the wayward heart in danger of straying. Let those of my readers who have chosen to be members of a religious institute which He has fashioned into an instrument whose melodies might soothe and attract souls unto Himself, enter briefly into this view of the religious life."

Writings of Saint Louis de Montfort Containing The Secret of Mary, Secret of the Rosary, Friends of the Cross, Love of Eternal Wisdom. Also containing the Total Consecration to Jesus Through Mary excerpted from 'A Treatise On The True Devotion To The Blessed Virgin'. And a prayer of Saint Louis de Montofrt's that begins: "They have transgressed Thy divine law; abandoned Thy gospel; evil floods the earth and sweeps along with it even those who call themselves Thy servants; the world is desolate; impiety reigns; Thy sanctuary is profaned and the abomination of desolation is to be found even in Thy holy places. O just Lord, avenging God, wilt Thou leave all to perish? Are we to see another Sodom and Gomorrah? Wilt Thou ever keep silence? Wilt Thou ever suffer? Must not Thy will be done on earth as it is in Heaven that Thy kingdom may come? Hast Thou not foretold to some of Thy loved ones that in the future Thy Church should be renewed? Shall not the Jew be converted to Thy truth? Is not this what the Church is waiting for? Do not all the saints in Heaven cry to Thee: 'Justice! Avenge!' Do not all the just upon the earth say: 'Amen, Come, Lord Jesus.' All, even the least sensitive, groan beneath the weight of the innumerable sins of Babylon and long for Thy coming to make all things new. 'All creation groans. Priests free in Thee, detached from all ties according to the flesh, from friends according to the world, from all worldly cares and even from their own will. Slaves of Thy love and Thy will; men after Thy own heart who without that self-will which mars and checks, shall do Thy will and overthrow Thy enemies even as David did, and the Cross shall be their staff and the Rosary their sling. Souls above earthly things upon whom the heavenly dew has fallen and who unhindered pass hither and thither as the Spirit moves them. They are of those whom the Prophets foreknew when they asked: 'Who are these that fly like clouds?' Men ever ready to Thy hand, ever ready to obey Thee and their superiors like Samuel: 'I am ready, ' ever ready to hasten and suffer with Thee and for Thee, even as were the Apostles: "Let us go, too, that we may die with Him."

If Americans are ever hostile to religion in general, or to the Catholic Church in particular, they are poor specimens of what America stands for. If Catholics living in this country are ever apathetic, or even secretly hostile, to American ideals, they are poor specimens of Catholicism. The clashes between non-representative cliques such as these ought never to be confused with the normal relations existing between the Catholic Church and the American Republic. The American national genius has much in common with the Catholic religious spirit, which, in its turn, is uniquely useful in supporting certain American ideals. These things will be apparent to the thoughtful and fair-minded who are at pains to discover the relevant facts. In a study of Americanism and Catholicism, it might seem normal to reverse the order here followed, to consider the universal religion first, and then proceed to the particular nation. Abstractly, and in many concrete instances, that would be plainly right. The present writer, however, was an American fifty years before he became a Catholic, and has written along lines of his own experience, having chiefly in mind as possible readers those whose point of view and natural mode of approach would be similar to his own. He has also wished to interpret the typical American temper to those who have had scant opportunities to experience its fairness and kindliness. The book has been written under handicaps of a hermit, dependent for many things in the outer world on the assistance of friends. And here is an important point: "There are two assumptions commonly made which Catholicism does not share and seeks to dispel, namely, that religious certitude is impossible, and that one religion is as good as another. The prevalent temper and tendency is agnostic, and claims the right to dominate the age by calling itself moderism. Catholicism is opposed to modernism in all its forms and aspects, proclaiming the authenticity and authority of a Divine revelation. Moreover, it proclaims one faith as absolutely true, against the common notion of many religions, all partially true and relatively useful. It postulates the existence of positive truth and error in opposition to the common conception of trutli in fragments, and error as mere misnomer for partial apprehension. Analogous to its intellectual are its moral assumptions; that there is a positive Divine law for man, that obedience to this is possible, and that disobedience is sin, entailing punishment."

America is my home! I have no other country. After my God and my religion, my country is the dearest object of my life! I love my country as dearly as anyone else call. It is this love that makes my heart bleed when I call to mind the actual state of society in our country, and the principles that prevail everywhere. It is indeed but too true that we live in a most anti-Christian age; principles are disregarded, and iniquity is held in veneration. We see nothing but confusion in religion, in government, in the family circle. Sects spring up and swarm like locusts, destroying not our revealed religion, out rejecting even the law of nature. Fraud, theft, and robbery are practised almost as a common trade. The press justifies rebellion, secret societies, and plots for the overthrow of established governments. The civil law, by granting divorce, has broken the family tie. Children arc allowed to grow up in ignorance of true religious principles, and thereby become regardless of their parents. The number of apostates from Christianity is on the increase, at least in the rising generation. Current literature is penetrated with the spirit of licentiousness, from the pretentious quarterly to the arrogant and flippant daily newspaper, and the weekly and monthly publications are mostly heathen or maudlin. They express and inculcate, on the one hand, stoical, cold, and polished pride of mere intellect, or on the other, empty and wretched sentimentality. Some employ the skill of the engraver to caricature the institutions and offices of the Christian religion, and others to exhibit the grossest forms of vice, and the most distressing scenes of crime and suffering. The illustrated press has become to us what the amphitheatre was to the Romans when men were slain, women were outraged, and Christians given to the lions to please a degenerate populace. The number of the most unnatural crimes is beyond computation. A wide-spread and deep-seated dishonesty and corruption has, like some poisonous virus, inoculated the great body of our public men in national, state, and municipal positions, so much so that rascality seems to be tile rule, and honesty the exception. Real statesmanship has departed from amongst us; neither the men nor the principles of the olden time exist any longer. If neglect to comply with the law of God and of His Church, neglect to receive the sacraments at certain times, and under certain circumstances, is a mortal sin, is it much less a sin to neglect the proper education of our youth, upon which, to a great extent, their entire future depends? And if the sacraments are refused to persons persisting in sin, should not a sin of this great character be also considered in the conditions requisite for the worthy reception of the sacrsments? I hesitate not to pronounce this matter of education a matter of conscience, and it should be treated accordingly by those who have the charge of souls. We see ecclesiastical edifices of great magnitude splendor, and expense, erected everywhere by Catholics, but for what purpose? To attract non-Catholics? Bosh! A Catholic can hear Mass in caverns, in catacombs, or under hedges, as they have often been obliged to do, but if we lose our children there will be none to hear it anywhere, nor any to offer the Holy Sacrifice, even in our most gorgeous cathedrals. Where will be our Catholics? Scandal and disgrace will be the order of the day.

These beautiful prayers of the Catholic Church for the holiest week of the year should be studied by all Catholics. THE week before Easter has been called by several names, from the great mysteries and various ceremonies celebrated and performed in it. The Greeks and Latins anciently called it the Great Week, the Holy Week - sometimes the Painful Week-that is, the Week of Austerities; also, the Week of Sorrows, the days of the Cross or of sufferings. "We call it the Great Week," says S. Chrysostom, on Ps. 145, "not that it consists of a greater number of days, or that the days in it are longer;- but on account of the great things which God has wrought in it; for on these days was the tyranny of the devil overthrown, death disarmed, sin and its curse taken away, heaven opened and made accessible, and men made fellows with the angels." The chief object of the Church in this week is to celebrate the memory of the passion and death of her Redeemer. Every part of the sacred liturgy is directed to this end; the Church's offices, more solemn and more multiplied in this week than in any other during the whole year, are most especially adapted to excite in the hearts of the Faithful those various sentiments of love and gratitude, of compassion for the sufferings of our Lord, of sorrow and detestation for sin, which every Christian ought to cherish in this holy time. It is with the sincere desire of exciting pious sentiments in the hearts of the faithful that the whole liturgy of the Church for Holy Week has been collected in this volume, and is presented to the public, both in the Latin and English languages. Thus, while the pious Christian unites his voice with that of die priest and of the choir, he may also penetrate the sense of the divine office, and sanction by the fervor of his heart what he pronounces with his tongue. For this reason, the editor flatters himself that this book will not fail to please all those who still entertain a due sense of piety and religion; and may profit even those who, through a want of instruction, seldom or never reflect on the great mysteries which the Church commemorates during Holy Week. The very reading of this most pious and affecting part of the Church's liturgy is capable of exciting in their hearts a true and solid devotion.

his work commences: "THE Mass, in whatever right we consider it, is the most solemn act of religion. It is the most acceptable offering we ever made to God-the most adorable Sacrifice in which Christ himself is both priest and victim-our daily homage, by which we adore the Almighty -the indispensable rite, without which we cannot sanctify the Sunday."