Chapter XXIV: “celui-La Fait Le Crime a Qui Le Crime Sert.” (8)

But be cautious. In order that your reasoning be consistent, a belief in Providence appertains not to priests alone, but to whoever professes the Christian faith; consequently, if priests are to be banished from the schools because they teach that emasculating dogma, then all Christians must be kept out as well, and henceforward you must exact from every teacher and every professor not to believe in Providence.

Avow, sir, that seldom have calumnies and absurdities been mixed up together with greater facility than you have done in these words of yours.

Nevertheless, you manage to go on still further, and you attempt to create a division between the _higher clergy_, whom you traduce, and those whom you call the lower clergy, whom you flatter, by endeavoring to excite them to envy. You labor in vain, sir; and, besides, I do not recognize any lower clergy as such. The rank of the priesthood is the highest to which we can attain; no bishop, not even the Pope himself, has a sacerdotal character different from that of the most humble priest. All ecclesiastical dignities are, in one sense, beneath the title of priest, which leads to the highest offices and dignities of the church. So that, in this regard, it may be said that no institution is so democratic as the church. Sprung from the people as we nearly all of us are, educated together and fed together on the words of him who died for the people, we will suffer ourselves to be neither divided nor deceived.

Our fraternity is of the right sort. Our God is the true God, and you are without any. Be sincere, sir: come out of this mere talk, and answer me plainly and without oratorical precaution, whether, yes or no, _the free thought_ in which you are a believer, and _human science, which, according to you, has nothing to equal it_, recognize the existence of a personal and living God? Candor leaves you no alternative but to reply. Either dare to declare to your friends that you do believe, or dare to proclaim to our land that you do not believe, in God.

If indeed your sham science denies God, I pity you, sir; but you must 856 admit that it hardly becomes you to talk about religion, and to endeavor to beguile and divide priests who have consecrated their lives to him. You assert that, if they dared to disclose their convictions, they would own themselves democrats. Do you know what our village priests would tell you if they were to make disclosures to you? They would inform you that in every hamlet is to be found a handful of petty rhetoricians, tavern orators, fellows who lead municipal councils, who drive away the Christian Brothers and Sisters of Charity, and do their best to deprive the curate of the small pittance without which he cannot subsist, who forbid teachers to take children to Mass, refuse to have churches repaired that need it most, recommend mutual-guarantee-association marriages and burials, and know no better way of serving a republic than by hating priests and by persevering in a low and silly infidelity. Now, in every village these very rhetoricians are your friends.

It is with their assistance that you contemplate establishing that education, “national and truly modern,” in which, in order to teach children “their duties as citizens, to excite in them ideas of sacrifice, of devotion to country, to make out of them an unemasculated race,” you will have not only to avoid speaking to them of God and of _Providence_, but besides to combat and root out of their minds the idea of _Providence_, and, in fine, to force upon French youth a _teaching without religion_, and a moral instruction without God.

Well, would you have me tell you what such education will turn out for you? Instead of rearing men, it will give us monsters, and a learned barbarism, armed with abundant means of destruction, barbarism in the heart and in manner--in a word, just what we have witnessed during the reign of the Commune; young men and girls from eighteen to twenty-three years old ruling Paris and destroying it by incendiarism; and, lo, it is after having witnessed such scenes of horror and the lessons which they teach, that you have nevertheless ventured to deliver the address to which I am replying, and your audience went so far as to applaud your words!

In my view, this latter fact is an indication of the disorder in which at this very moment we still are. No, the end of France’s afflictions is not yet!

But I have said enough, sir. I have sought, as the only reply to your harangue, to put facts in opposition to words. I have sought, while replying to you, to defend the church; and I think I have at the same time defended public peace. In theory, as against this or that government, neither my faith, my reason, nor my patriotism would raise great objections, were it not that I have seen your party at work, and that my sight is still filled with those sombre scenes, and my memory with the recollection of your deeds. In vain do you try to cover them over with clever words and honeyed insinuations. My knowledge of the preacher spoils the effect of the sermon on me. And my recollection of the whilom dictator puts me on my guard against the impressiveness of the candidate who is aspiring not to establish liberty, as he pretends, but to destroy religion and to get into power. You are not an apostle, you are a pretender. _The republic is I!_--that is your programme and the sole object of your discourse. Well! depend upon it, France has a republican government now, the need of a change to another, even though accompanied with the advantage of having you for its 857 president, is not at all felt.

Please accept, sir, with the expression of my regret to be compelled to thus combat you, that of the sentiments of respect which, as your colleague, I have the honor to offer you.

FELIX, Bishop of Orleans,
Deputy at the National Assembly for the
Department of Loiret.

[162] The Hôtel de Ville is the seat of head municipal
authority for the city of Paris; the _mairies_ are the
subordinate seats of local authority for the arrondissements
into which Paris is divided.--TRANSLATOR.

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NEW PUBLICATIONS.

THE ARIANS OF THE FOURTH CENTURY. By John Henry Newman, formerly
Fellow of Oriel College. Third Edition. London: E. Lumley. For
sale by The Catholic Publication Society, New York.

This work was written in 1832, and saw the light in the following year. The author had already made his mark in Oxford as a keen and deep thinker, as a scholar of wide and accurate erudition, and as a clear and vigorous writer. He was a prominent leader in the Oxford or Puseyite movement, and was, as we know from his _Apologia_, a stanch Anglican. The work, looked for at the time with interest, was received as fully equal to the high reputation of the author. Its singularly lucid treatment of a subject involving the most abstruse questions of ancient theological controversy, as well as the intricate and shifting phases of a very eventful period of ecclesiastical history, was a valuable addition to English theological literature. The author had evidently thrown his soul into the work. The history he was treating seemed to him to present many points of parallelism to their own living struggle in the Anglican Church. The Anomœans and kindred Arian sects were representatives of the Socinianism which had reached even the highest dignities, and the rationalism and humanitarianism which were beginning to spread among the clergy and the laity of its fold. The Semiarians with their compromises and varying phrases and formulas of faith, which might mean much or little, as each one chose to understand them, were equally good representatives of the modern Broad Church compromisers. The Eusebians, ever seeking to bask in the imperial favor, and to guide or to wield the civil power for their own interests, were the type of the modern Erastians, who look for nothing higher than an act of parliament or an exercise of the royal supremacy. And the continual assumption of ecclesiastical authority by the Arian and Semiarian emperors in the fourth century, and their often tyrannical action towards faithful bishops and clergy, who would not give to Cæsar the things that are God’s, made the Puseyites think of the enthralled condition of their “own branch,” in which the sovereign claims and exercises the exclusive right of appointing the archbishops and bishops, and of deciding finally all questions of doctrine, discipline, or church law, and without whose sanction convocations cannot meet, nor synods be held or pass decrees. In the fourth century, the church, though long and sorely pressed, ever struggled on, and finally succeeded in vindicating her own liberty, and casting the heresy out of her fold. It was hoped that the example might teach them how their English Church might similarly struggle and eventually triumph.

A few years sufficed to convince Dr. Newman that such hopes were futile, 858 and that his position was false. He and others sought refuge in the fold of the true church. Meanwhile, within the Anglican Church, the successive decisions in the Gorham case and in several other cases that have since come before the Privy Council, show that the evils he lamented and feared have increased in strength, while the power of opposing them has grown gradually weaker.

The present is a third edition of the work under the care of the author; we can scarcely say, revised by him. German professors, in publishing successive editions of their works on any subject to which they devote continuous study, have no scruple in retracting, cancelling, or directly confuting what they had previously published, as often as they may be led to change their opinions on material points, so much so that you must be sure you have the right edition before you can quote it. We turned to this edition to see if Dr. Newman had followed such a course. He has not. With him, _litera scripta manet_. The book is the same now as when it first appeared. In a few instances he changes the structure of a sentence, that his thought may stand out more clearly. He has added a few more references in the foot-notes, scrupulously indicating such additions by enclosing them in brackets. He has enlarged the table of contents at the beginning and the chronological table at the end of the volume. No change has been made affecting the opinions, sentiments, or speculations of the original edition. There are expressions which now, of course, displease him as a Catholic; but he lets them hold their place. He has cast out only two sentences, as needlessly put in originally, and even these he has, in signal humility, pilloried, as it were, in a page by themselves at the end of the appendix. This appendix, at the close of the volume, is mostly made up of extracts from subsequent works of his own, and are intended to throw further light on several points touched on in the original work.

The volume presents an admirable critical, theological, and historical summary of the whole Arian controversy in the fourth century, and was a turning-point in English Protestant literature on the subject. Dr. Newman was the first to establish what has since been generally accepted, that Arianism was connected, historically and intellectually, with the Judaic Aristotelic schools of thought prevailing at Antioch and through Asia Minor, and not, as had been previously held by many, with the Platonic schools of Alexandria.

The work deserves and will amply reward a careful study. The Catholic reader will, of course, find himself in something of a Protestant atmosphere. The authority and action of the Roman Pontiffs is scarcely glanced at. Twice or thrice reference is made to the important support which the Roman See gave to St. Athanasius, and to the determined resistance which honorably distinguishes the primitive Roman Church in its dealing with heresy, and the ground is taken that the acute and sophistical training of the Eastern intellects led them to indulge in abstruse distinctions and discussions which the calmer and more practical minds of the Western Church entered into with difficulty, and could scarcely express in their Latin tongue, so much less pliable than the Greek. Theologically speaking, as well as historically, the controversy in the fourth century was Eastern, rather than Latin. Still, we are sure that, were Dr. Newman to write afresh this history, now that he is a Catholic, the important part acted by the Roman Pontiffs would be more strongly set forth. Writing as a Protestant, he was sufficiently emphatic on the case of Liberius--so much so that he has added a footnote to say that there is a difference among writers 859 which was the Sirmian formula that Liberius subscribed; and the appendix further shows that there is also a discrepancy as to the number and the chronological order of the various formulas, and that in some cases alterations and additions were subsequently made in the original text. It might also be added that there are grave reasons for doubting the fact of any such subscription by Liberius, inasmuch as the charge seems to have been first put forth by heated controversialists long after his death, and is scarcely reconcilable with the undoubted facts of his life after the date of the alleged subscription.

Here and there the Catholic will meet phrases implying or stating some special Anglican view or Protestant principle. To all these Dr. Newman’s present position is a practical and sufficient refutation. In the clear and lucid arrangement of the topics, in accurate and subtile tracing of the various and varying forms of the Arian heresy, and in the vivid portraying of that greatest and most earnest battle in the early life of the church, the work is worthy of Dr. Newman, and claims a place in every theological library.

MEMOIR OF ULRIC DAHLGREN. By his Father, Rear-Admiral Dahlgren.
Philadelphia: J. B. Lippincott & Co. 1872.

Though war, in whatever light we may view it, cannot but be considered a national calamity, it must be admitted that it has a tendency to generate certain mental and social qualities which are unknown or of slow growth in civil life. Personal courage, disinterested friendship, and patient self-sacrifice, no mean qualities in themselves, are doubly valuable when enlisted in the cause of one’s country on the side of law and justice, and hence we consider the soldier, no matter what may be his rank, who bravely and intelligently risks and loses his life in defence of his nation’s integrity, deserving of a high meed of praise. Young Dahlgren, the subject of this memoir, was one of this character, and though he had scarcely attained the years of manhood at the time of his death, in his attempt to liberate the Union prisoners in Richmond, in 1864, he had risen from civil life to the rank of colonel, and had repeatedly distinguished himself for his skill, tact, and heroism. The account of his short but eventful career was written by his father, the late Admiral Dahlgren, and is now published under the auspices of his stepmother, the gifted widow of that naval hero. It is very minute in details, and composed with a richness of coloring and a warmth of affection such as might be anticipated of a fond and gallant father in describing the deeds of a son in every way worthy of him. During his short military career, Colonel Dahlgren made many friends, some of whom survive him, who will be glad to be put in possession of the particulars of his brilliant and edifying career.

THE INTERNATIONALE--COMMUNISM. A Lecture by Rev. F. P. Garesche,
S.J., of St. Louis University. St. Louis: P. Fox. 1872.

This is a lecture both logical and eloquent. The learned Jesuit traces Communism to Protestantism through materialism and false civilization. He shows its horrid and dangerous nature, and administers a well-merited castigation to that arch-agitator and firebrand of mischief, Wendell Phillips, who has made himself its apologist. All persons ought to read this, and especially those who pretend to call themselves Catholics, and yet, by joining Masonic or other condemned societies, have renounced their allegiance to the church and become accomplices in the conspiracy against religion and society. Every good Catholic who reads it will have his horror deepened against this conspiracy in all its forms, and will learn what estimate is to be placed on those who seek to palliate and extenuate doctrines and acts 860 which have been condemned by the Holy See.

LENTEN SERMONS. By Paul Segneri, of the Society of Jesus. Vol. I.
12mo, pp. 361. New York: The Catholic Publication House,
9 Warren St.

This is a translation of a portion of the celebrated _Quaresimale_, or course of forty sermons for Lent, of Father Paul Segneri, S.J., who was one of the most remarkable missionaries that the church has produced, and also a man of great sanctity and austerity of life. These discourses are models of eloquence, and lose but little of their original force by the translation, which is a very good one. They are fourteen in number; but it is intended that the remaining ones shall be published, should the present volume meet with sufficient encouragement. They are admirable examples of what sermons for Lent, or for a mission, should be, and will be of great assistance to clergymen. They are now for the first time made easily accessible to the American public. The volume is of a convenient size, and well printed, and such as we can in every way commend to the attention of our readers.

THE SPOUSE OF CHRIST: Her Privileges and Her Duties. Vol. I. By the
author of _St. Francis and the Franciscans_, etc., etc. Boston:
Patrick Donahoe. 1872.

This is a volume of spiritual conferences or reading, specially intended for female religious. The piety and talent of its authoress are well known to the Catholic world. The present work has the _imprimatur_ of the Bishop of Kerry, accompanied by a handsome tribute to the writer.

THE VESSELS OF THE SANCTUARY: A Tale of Normandy.--THE
INHERITANCE. New York: D. & J. Sadlier & Co. 1872.

Two charming little stories, translated from the French. We can heartily recommend them as affording pleasant and instructive reading for children.

“The Catholic Publication Society” has just published in _Tract_ form the _Pastoral Letter_ of the Archbishops and Bishops of Ireland on the School Question. The price of this document is $3 00 per 100 copies. The same Society will also publish in pamphlet form _Several Calumnies Refuted, or Executive Document No. 37_. This will also be sold at $3 00 per 100. No less than 100 copies of either of these pamphlets will be sold at any one time.

“The Catholic Publication Society” has just issued a list of new books to be published by the Society this spring. It comprises fifteen books altogether. These are: _Lenten Lectures_, by Father Segneri; _The Liquefaction of the Blood of St. Januarius_; _Sermons on Ecclesiastical Subjects_, Vols. II. and III., by Archbishop Manning; _French Eggs, in an English Basket_; _Little Pierre, the Pedlar of Alsace_, illustrated by twenty-seven first class woodcuts; _Maggie’s Rosary_; _Constance Sherwood_, by Lady Fullerton, illustrated; _The House of Yorke_, with illustrations; _The Eighth Series of Sunday-School Libraries_, illustrated; _The Life and Letters of St. Francis Xavier_, by Rev. H. J. Coleridge, S.J.; _Madame de Chantal and Her Family_; _St. Jerome and his Correspondents_; _Bibliographia Catholica Americana_, by Rev. J. M. Finotti--this book is published by subscription; and _The Men and Women of the Protestant Reformation in England_. All these books, as soon as ready, will be announced in our _Literary Bulletin_, as well as all other new Catholic books published in this country or in England.

Mr. P. O’shea, New York, announces as in press, _Lectures on the Church_, by Rev. D. W. Merrick, S.J., of St. Francis Xavier’s Church, New York.

Received: _Landreth’s Rural Register and Almanac_--1872. Published for gratuitious distribution. David Landreth & Son, 21 South Sixth St., Philadelphia, Pa.

Transcriber’s Note:

Volume 14 contains six monthly issues of the publication. At the bottom of the first page of each issue is a notice that it was entered into the Library of Congress. This notice was moved to follow the issue number and date.

Page numbers are displayed in the right margin. Footnotes and anchors were renumbered sequentially. The footnotes were moved to the end of the article, poem, or item. There are three anchors for Footnote 113. Words and phrases in italics are surrounded by underscores, _like this_.

A column header key was added before the table on page 513 so that the display of the table would fit many e-reader screens.

Unprinted punctuation and accents, missing spaces between words, and missing letters were added where appropriate. Duplicate letters and words, where text continued from one line to the next, were removed. On page 404, ‘Pharao’ was changed to ‘Pharaoh’ for consistency with other instances in the article. In the Contents, under the entry of ‘Catholicity and Pantheism’ the page number was changed from 829 to 830. On page 504, the anchor for Footnote [110] is missing; it was added where it may likely have belonged. On page 530, italic markup was twice added to ‘aqua fortis’ for consistency with the remaining text. Obsolete, archaic, and other misspelled words were not changed.