Chapter III: Captain Leopold Introduces His Friend (8)

Is it not extraordinary that men of intelligence will persist in befogging themselves with phrases about “the deep sorrow” with which they view the divided condition of the flock of Christ throughout the world, and their longing for the fulfilment of the prayer of our Lord for the unity of his people? The flock of Christ is not divided; it has never been divided, and can never be divided for the reason that he not only prayed for its unity but willed its unity, and provided infallible means for the preservation of its unity.

The communion service over, Dr. Thomson, the Archbishop of York, pronounced a somewhat remarkable discourse, in which Catholic truth, Protestant error, and fanciful theory were strangely mixed, from the words of St. Paul, “But when Peter was come to Antioch I withstood him to the face, because he was to be blamed.” He exposed the fallacy of the theory that the great apostle of the gentiles and the first Supreme Pontiff were in antagonism to each other, and he did this ably; but he ended his sermon with the following absurd passage:

“More than one writer has been pleased to point out that in the
first century there were three periods, in which three
apostles—Peter, Paul, and John—predominated in succession; and they
think they can trace the same succession in the larger field of
church history, so that the Petrine period ends at the Reformation,
and the Pauline succeeds it, whilst the time of St. John is supposed
to be the beginning. There is something fanciful in this
arrangement. Yet pardon the fancy for the truth that underlies it.
And when Peter falters, impulsive, and is inconsistent with himself,
and Paul withstands him to the face, let the third apostle enter on
the scene and remind us that we can afford to use the largest
charity whilst we hold still the firmest trust. His contribution to
the eternal diapason of the church’s faith and love shall be this:
‘Whosoever shall confess that Jesus is the Son of God, God dwelleth
in him and he in God.... And this commandment have we from him, that
he who loveth God love his brother also’ (1 John iv. 15, 21).”

It will not do to set up St. Paul as the John the Baptist of Luther and Henry VIII.’s Reformation; nor will it do to assume that Peter, whose province it is to confirm the faith of his brethren, “falters and is inconsistent with himself,” or that the church has waited until now to understand the words of St. John.

But here the curtain falls upon the public proceedings of the conference. They retired from the profane sight of men, and, shut up in company with “four reporters pledged to secrecy,” and who duly gave to the journals every day accounts of all that happened, they spent a few hours of each day in discussing “not creeds,” but “modern forms of infidelity”; “the best mode of maintaining unity among the various churches of the Anglican communion”; “Voluntary Boards of Arbitration for churches to which such an arrangement may be applicable”; “the relation to each other of missionary bishops and of missionaries in various branches of the Anglican community acting in the same country”; and “the position of Anglican chaplains and chaplaincies on the Continent of Europe and elsewhere.” Nothing could be less interesting than much of this; and the prelates were no doubt glad when all was over, and when they closed their meetings by a sermon from the Bishop of Pennsylvania in St. Paul’s Cathedral.

As is plain from the comments already given by the leading organs of English opinion, the second Pan-Anglican Synod attracted even less attention and more general contempt than the first. When men come to ask themselves what has been accomplished by the twenty-five days’ session besides tea and talk, what is the only answer? It is this: the synod ended, as it began, in nothing.

NEW PUBLICATIONS.

ETHICS, OR MORAL PHILOSOPHY. By Walter H. Hill, S.J., Professor of
Philosophy in the St. Louis University, author of _Logic and
Ontology, or General Metaphysics_. Baltimore: Murphy & Co.; London:
Washbourne. 1878.

We rejoice to learn that Father Hill’s first volume of the course of philosophy has met with great success. We have been long desiring to see the second part in regular order, namely, the Special Metaphysics. This is, undoubtedly, the most difficult part to treat in a satisfactory manner, as well as the one most controverted among Catholic writers, particularly as regards cosmology. Precisely on this account we were especially curious to hear Father Hill’s exposition of the debated questions, and perhaps this is also the reason why he has postponed this part of his work, and published first his Ethics. Ethics is equally important, and even more generally necessary and useful. We are, therefore, glad to welcome the Ethics of Father Hill, hoping that he may hasten, as much as his heavy labors in the work of teaching and in that of the sacred ministry will permit, the completion of his Metaphysics.

This volume is, like the first one, an English text-book of the same grade and quality with our standard Latin text-books in philosophy. It is suited for the educated reader and for the higher classes in college. Both volumes are above the capacity of pupils of a lesser degree of intellectual development and instruction. If it is possible to bring the study of philosophy down to the level of this class of pupils without reducing the science to a merely nominal and superficial condition, the text-book fitted for this purpose still remains a _desideratum_. For the general reader and the pupil who is able to understand it this manual of ethics will prove of great service. It has always been the rule and practice of the illustrious Society of Jesus to follow in instruction the doctrine of St. Thomas, as understood by the great body of Catholic theologians and philosophers, in all those particulars in which such a common understanding exists. In ethics, happily, there does exist such a common and generally accepted doctrine in regard to all chief and important topics, and there is consequently a great degree of unity and harmony in the teaching imparted by Catholic professors to their pupils. Without doubt it is the safest and most practical method to make the text-books of theology and philosophy, and the lectures of the class-room, conform to this common doctrine. Deeper and more original and free discussions of difficult and undecided or imperfectly-elucidated questions belong to another class of works.

Father Hill’s text-book may be taken as a safe and sound exponent of the system of ethics contained in our approved Latin manuals and taught in our seminaries and colleges. In substance its doctrine is scholastic, the doctrine of Aristotle, St. Thomas, Suarez, Bellarmine, Liberatore, and the generality of similar authors of approved reputation. The great number of original texts, with translations, which are interwoven with the author’s own exposition, gives the ordinary reader a notable advantage, by making him acquainted with the great writers on ethics, and furnishing a guarantee of the fidelity with which their ideas are presented by the author.

A minute criticism of the work before us in its minor details would occupy too much space for a mere notice. We are obliged, therefore, to content ourselves with a general expression of our favorable opinion of the manual as a whole, and of the treatment given to the principal topics in its several parts, and the briefest possible notation of particular points of remark. The first chapter, on the Ultimate End of Man, presents sufficiently for a treatise of such limited compass the twofold relation of humanity by nature and by grace to God as the Final Cause. One statement (p. 21), that “it is not simply impossible for God to make a creature so perfect that intuitive vision of the divine essence would be connatural to it,” we cannot concur in, and it is contrary to the common opinion that grace elevates its subject “super omnem naturam creatam _atque creabilem_,” so admirably defended by Father Mazzella in his _De Deo Creante_. We think, also, that the author confuses the abstractive with the discursive process in the same context, and refer to Liberatore’s exposition of the nature of angelic knowledge and the similar knowledge proper to the state of separated spirits, in his work _Deli Uomo_, for our reasons of dissent from the exposition of Father Hill. The qualification of “unnatural,” used in respect to a desire of the soul to see God intuitively, on page 23, seems to us objectionable, on account of the use of a term at least ambiguous, and liable to be taken as signifying a positive opposition between nature and a final term which transcends its specific active force. The remainder of the whole division of General Ethics, comprising the following chapters: ii., Action of Man as a Rational Being; iii., Principles of Moral Goodness; iv., The Passions; v., The Virtues; vi., Law; vii., Civil Law; viii., Conscience, is in our opinion admirable, and we find nothing to criticise. We are particularly pleased to see that the author refutes a common fallacy that sin is an infinite evil, meriting an infinite punishment. It is most important at this time, when the doctrine of endless punishment is so generally and violently assailed, that the exaggerations and fallacious arguments which cling around it should be cleared away, and only that which is the real doctrine of revelation be presented, sustained by rational arguments which are solid, which has been done by Liberatore, and also by Father Hill in his section of this subject.

In the second part, on Special Ethics, four chapters are included: i., Rights and Duties; ii., Special Duties; iii., Man as a Social Being; iv., Civil Society. We are glad to see that Father Hill distinctly asserts the rights of rational creatures before God, a most important point against Calvinistic, Jansenistic, and rigoristic exaggerations of the doctrine of God—absolute dominion and divine sovereignty, which make theology odious and drive many minds toward atheism in their intellectual despair. The question of veracity, lying, and mental reservation, which Grotius said made him sweat, is too briefly treated for a satisfactory enucleation of its difficulties, especially as the author departs from the common opinion of Catholic moralists. We are rather disposed to favor his view, which has strong reasons in its support, though not prepared to express an opinion that it is altogether complete and sufficient.

In treating the great question of civil society, with the subordinate question of the origin and legitimacy of government, etc., the author has shown great judgment and discrimination. He adheres to the theory of Suarez, Bellarmine, and the great body of the ablest Catholic authors, respecting political society. Ultra-monarchical and ultra-democratic theories are equally indefensible, and both are mischievous. We trust that loyal citizens of our republic who are reasonably conservative will find evidence, in Father Hill’s calm and moderate statements, that the Catholic religion is admirably suited to give stability to our own national institutions, notwithstanding its total opposition to the European liberalism and radicalism that would fain overthrow the constitutions and governments of the Old World.

In respect to style, the main point in a work of this kind is to make its ideas clearly and distinctly intelligible. The author, in general, has succeeded in his effort to accomplish this result as well as the necessity of adhering to the phraseology of Latin authors would permit. Sometimes, however, succinctness and condensation produce ambiguity and obscurity—a defect which we suspect in some instances is partly or entirely owing to errors in printing. Again, there are some words used in a way which is not conformed to the English idiom—as, for instance, the word “avert,” used intransitively, and the phrase to “put an action.” There are many minor faults of this sort which can be easily corrected in a second edition. Let us, by all means, have the other volume as soon as possible. The whole, when complete, will serve a most important end, by extending among intelligent readers of English books a knowledge and taste for scholastic philosophy. This taste, when awakened, will demand much larger and more thorough works on the same subjects. We think, moreover, that those who write these works must break away from the trammels of an artificial Latinized style and write in idiomatic English, like Dr. Newman and the best writers in the _Dublin Review_ and _Month_. We desire to see works on Catholic philosophy which are as fine specimens of pure English idiom as those written by Liberatore in his native language are of a charming and literary Italian style.

I. A HISTORY OF THE UNITED STATES FOR THE USE OF SCHOOLS, ACADEMIES,
AND COLLEGES. By John R. G. Hassard, author of _Life of Archbishop
Hughes_, _Life of Pius IX._, etc. 1 vol. 12mo, illustrated.

II. AN INTRODUCTORY HISTORY OF THE UNITED STATES FOR THE USE OF
SCHOOLS. Arranged on the Catechetical Plan. 1 vol. 16mo,
illustrated. New York: The Catholic Publication Society Co. 1878.

In this history Mr. Hassard has performed a very rare feat. He has made a school-book which, while being in every respect a thorough school-book, is full of interest from cover to cover. There is not a dull page in it.

Of course the first thing that commends this book to Catholic teachers and students is that it is written by a Catholic, and Mr. Hassard’s eminent qualifications for the preparation of such a work are too well known to need any mention here. The part that Catholics played, not only in the discovery of this continent but in its exploration and colonization; the part borne by them in the War of Independence and in the later history of these United States, has been carefully forgotten, or slurred over, or misrepresented, or omitted altogether in the average history set in a boy’s hand at school. This is not history; and to remedy this capital defect, we take it, has been the chief object of Mr. Hassard’s book.

He has done his work thoroughly and in an excellent manner. He is nowhere aggressive; he is simply historical from first to last. Where Catholicity comes in he gives it its place; where it does not enter he never drags it in. He is concerned with facts, and he attends chiefly to them. How he has succeeded in grouping them together, in collecting the tangled threads of events that are scattered over a vast continent, where so many nations and tribes of men and forms of religion and government contended for the mastery; the patient skill with which he has woven these into a bright, clear, and picturesque whole, can only be judged by those who read the book, which, for our own part, we could not set down until we had read it through. The history begins with the discovery of the continent, and brings us down by easy yet rapid stages to our own times. The story of the Spanish colonies, the French, the English, the Dutch, are all given due prominence. The work of Catholic missionaries in exploring the continent and attempting to convert the native tribes is briefly yet fully set forth.

The long struggle for national independence is given with great skill, force, and clearness, and indeed these qualities characterize the whole work. It is very plain that the author had everything clear in his own mind before he sat down to inform others. The result is a clean-cut and complete whole, with no important omissions, no waste, and no redundancy. The narrative is invariably spirited and flowing, and to students is in itself a model of clear, strong, simple English. It is wonderful, too, to see how, with the brief space at his command, the author has contrived to throw in at the right time those little personal allusions, pictures, or reminiscences of famous men and events that lend its charm to history and so aptly illustrate the times. Indeed, the gifts here displayed by Mr. Hassard are obviously those that would lend grace, strength, and dignity to a much more ambitious, though not more useful, work than that before us. The sense of historical truth and accuracy plainly predominates in the author’s mind.

His efforts to produce a history that was much needed, yet had hitherto remained unwritten, have been ably seconded by the publishers. The text is a delight to the eye; the illustrations, though many, are unexceptionally excellent; the little maps thrown in here and there are of great use in illustrating the text; and the questions at the foot of the page are all that either student or teacher could desire. It is impossible to commend such a work too heartily. It simply stands alone.

We have often heard the just complaint that Catholics had no history of the United States which they could safely use in their schools—none, at least, which was satisfactory. That complaint can exist no longer.

The _Catechism of United States History_ is made from the larger work, and is in every way suitable for parish schools and junior classes in academies. The narrative is continuous, so that it can be read without the questions as a regular history.

LE PROGRES DU CATHOLICISME PARMI LES PEUPLES D’ORIGINE ANGLO-SAXONNE
DEPUIS L’ANNEE 1857. Par Mgr. De Haerne, Membre de la Chambre des
Representants (de la Belgique). Extrait de la _Revue Catholique de
Louvain_. Louvain: Peeters. 1878.

This pamphlet is an evidence of the awakening of a great interest in Catholic Europe in the Catholic Church existing and increasing within the dominion of the British Empire and the republic of the United States. Ample justice is done by the author to the great Celtic element which pervades the church in English countries, although the term Anglo-Saxon appears so distinctively in his designation of the territory which he has made the object of his investigations. It is almost impossible to give an account of a pamphlet so full of statistics without translating the whole bodily. The author has made it as full and correct as he could, considering the means within his reach. The defects are those of his sources of information, and his few mistakes are those which a foreigner would easily make—as, for instance, in making Seton Hall College an institute of the Jesuits, and attempting to enumerate the generals of the army of the United States who have become converts. A translation of this interesting pamphlet made by a competent hand, with the corrections and additions in respect particularly to our own country and British America which a fully-informed writer living among ourselves could make, would furnish some very valuable information both to the friends and the enemies of the Catholic religion. We owe grateful acknowledgments to the eminent Belgian prelate and statesman for his excellent and elaborate essay, and for his kindness in favoring us with a copy.

I. ANCIENT HISTORY. II. HISTORY OF ROME. III. HISTORY OF THE MIDDLE
AGES. Adapted from the French of Rev. P. F. Gazeau, S. J. New York:
The Catholic Publication Society Co. 1878.

Whoever knows the above works in their original French will be glad to see them in their present convenient, cheap, and attractive English form. The series makes delightful reading, even in a desultory sort of way. They are full of sound learning and philosophical inference; indeed, it would be hard to find books containing more wealth of research in so small a space. As might be expected, the style is concise and yet smooth, flowing, and agreeable.

Such books as these are needed. Without denying the zeal and learning of most of our teachers, it is still safe to say that few of our higher students ever finish a course of history. The difficulty lies with the text-books generally in use. They are for the most part so large and full of detail that the pupil leaves school without a fair knowledge of the events connected with the Roman Empire, the formation of the modern states of Europe, the conversion of the barbarians, the Crusades, the events that led up to the Protestant Reformation, and the important changes and revolutions that have occurred since that period, because all or most of the time available for history has been consumed in the epochs preceding the time of our Saviour.

The _Ancient History_ is a complete compendium of the history of Egypt, Assyria and Babylonia, Media and Persia, Phœnicia and Carthage, Greece, Macedonia, Alexander’s Empire and the states founded on its ruins. The _History of Rome_ treats of the Eternal City and its dominion from the time of Romulus to that of Romulus Augustulus.

The _History of the Middle Ages_, of which we have before us advance sheets, is now in press. Scholars will be surprised by its wonderful combination of learning, sagacious reflections, and convenient grouping of events. Its narrative stops with the taking of Constantinople (1453). A _Modern History_ of the same series is in preparation, and will follow as soon as possible. It will bring the series down to our own times.

The orthography of the proper names is made to conform to the practice of the best modern English and American writers. The judgment and learning of the American editor are apparent in the many wise alterations and additions which he has made. Review questions are given at the end of each chapter, except in the _Middle Ages_, where the questions will be printed at the end of the book, so as not to break the continuous appearance of its pages for the general reader. The three books may be gone through in one term of ten months without any resort to “cramming,” and we can recommend them to our high-schools, academies, and colleges as the most compact, complete, and continuous set of histories yet given to the Catholic public.

DOSIA. From the French of Henry Greville. Boston: Estes & Lauriat.
1878.

It has been hinted that Henry Greville is the _nom de plume_ of a French lady who lived for some time in Russia. The sex of the writer may be readily judged from the book itself, which is decidedly feminine both in plot and in dialogue. Its sketches of Russian society are in a measure very neutral in color; and as to the two facts that peculation is very active in Russian official circles, and that extravagance is very common among the “crack” regiments at St. Petersburg, these are so very well known that the story, if written to exhibit such phases of society, is superfluous, as that information could better be obtained by reading some standard work of travels in Russia. As a novel it is trifling and flimsy, and the authoress cannot compare with Daudet either in dramatic force or beauty of diction. The plot is feeble, but the dialogue is often amusing and the situations on certain occasions not wanting in interest.

A SAINT IN ALGERIA. By Lady Herbert. (Reprinted from the _Month_.)
London: Burns & Oates. 1878.

_A Saint in Algeria_ is the record of one of those lives ever living in the bosom of the church of God—a link in the vast unbroken chain of saints binding through all the centuries the church suffering on earth with the church triumphant in heaven.

We recommend this little memoir of Margaret Bergésio (better known as Agarithe Berger) to those who look on the past ages only as the days of faith and of a charity that faileth not. In the life of this pure mountain blossom of Piedmont, transplanted to the thick atmosphere of Lyons and finally finding its perfection among the hills of Algeria, these mournful souls may, in the midst of the seeming decay they weep, find consolation in a new name added to a saintly list that in future years may make some Kenelm Digby sigh for the earnest and active faith of the church in the nineteenth century.

And the devoted Agarithe has found in Lady Herbert a loving biographer, who writes with a fervor and simplicity worthy of the high humility of the holy heroine.

LEGENDS OF HOLY MARY. Baltimore: John Murphy & Co. 1878.

As we read the preface to this little book we feel our weapons of criticism trembling in their sheath, since, should we use them, we find ourselves well-nigh denied any seat in that kingdom whereof Holy Mary is queen; while our critic’s spoils lie out of our reach safe in her hands amid whose lilies, as once wrote St. Bernard, our earthly offerings lose their stain and wear only the whiteness of the heavenly bloom.

The writer of the present volume has gathered from ancient gardens, in the devotional spirit of old-time minnesinger, a nosegay of legends breathing the pervading presence of her who is the “mother of fair love, and of fear, and of knowledge, and of holy hope,” the ever-merciful mother of the poor children of Eve.

Few can fail to gather some sweetness from such a nosegay—one that among its blossoms counts that fair one of Provence whose perfect perfume fills one of Adelaide Procter’s most perfect poems teaching the completeness of the mercy of God:

“Only Heaven
Means _crowned_, not _vanquished_, when it says,
‘Forgiven!’”

THE YOUNG CATHOLIC.

The _Young Catholic_, published by the Catholic Publication Society Co., enters this month on its ninth year. It may be that some persons who are interested in this kind of literature have not yet seen the _Young Catholic_. For their benefit we would say that it is a monthly paper of eight pages for children and young people. It is finely illustrated and filled with original matter that is at the same time entertaining, instructive, and edifying.

As a literary work, our young people may well be proud of the _Young Catholic_. It can take its place beside the best literature of that kind in our country.

It is most suitable for Sunday-schools, convent schools, etc., and the low price at which it is published brings it within the reach of all. The following is the table of contents for September:

Thinking over the Actions of the Day; illustrated. Hero Priests. The Sparrow and her Children. Twilight Talks. Beautiful Things. The Mocking-Bird; illustrated. Heroism of a Little Girl. The Holy Rupert of Bingen. What is He? illustrated. Talk by the Fireside; illustrated. Insects of August. A Lake Asleep. The Little Cricket. Perils of Missionary Life; illustrated. Stockings. The Farmboys, Chap. III. Hymn to St. Aloysius, with music, composed by a pupil of Loretto Convent, Enniscorthy, Ireland. A Letter from “Martha from the Country.” Letters from “Uncle Ned’s Sunbeams.” Enigmas, Riddles, etc.

TERMS, PAYABLE IN ADVANCE.

5 copies, per annum, $2; 15 copies, $5; 50 copies, $16; 100 copies, $30; 250 copies, $70; 500 copies, $125. No subscription for less than five copies received, and not less than five copies sent to one address.

In sending money, a post-office order ought to be procured, and where this cannot be had the letter should be registered. Every postmaster is obliged to register a letter if required; the cost is fifteen cents extra. Large clubs can be divided into fives, tens, etc., and sent to different post offices and addresses.

Address THE CATHOLIC PUBLICATION SOCIETY CO., 9 Barclay Street, New York.

* * * * *

We need scarcely call the attention of our readers to the new serial from the pen of Miss Kathleen O’Meara, which has just begun, and which will run through our next volume. We have no doubt that _Pearl_ will prove to our readers, as it has proved to us, to be by far the finest story that this accomplished writer has yet given us.