T h e Catholic Church F r o m W i t h o u t C I R C U L A T E T H I S BOOK THIS Little Book is sold practically at cost. Retail 10c a copy, postage paid; whole- sale Sc a copy with postage. Exp re s s or f r e i g h t e x t r a . Wholesale lots, are ten or more. One Hundred for Five Dollars. Fifty for Two Dollars and a Half. Addriti T H E C A T H O L I C C H U R C H EXTENSION SOCIETY OF AMERICA m SO. MICHIGAN AVE. CHICAGO, ILL. C | e Catfjoltc Cfjurcfj f rom t^ i t f jout BY R E V . JAMES A . CAREY Member of the Maine Catholic Historical Society With a Preface by t h e ' VERY REV. FRANCIS C. KELLEY, D . D . , L L . D . , President of the Catholic Church Extension Society of the U. S. A. fPfiPi! " Fas est et ab hoste doceri." — Ovid, M e t a m . I V - 4 2 3 S S E C O N D E D I T I O N One Hundred and Twenty-f i f th Thousand THE CATHOLIC CHURCH EXTENSION SOCIETY OF THE UNITED STATES OF AMERICA Chicago, 111. 1913 NIHIL OBSTAT: DENIS J. O'BRIEN, Ccttsor Deputatus. Feb. 10, 1912. IMPRIMATUR: LO UIS S.'' WALSH, D.D. Bishop of Portland. TO THE PLAIN MAN OF GOOD WILL, WHO EAENESTLY SEEKS HIS , SOUL'S SALVATION AND WOULD WIN IT AT ANY COST; WHO SEES WITH DISMAY, IN THE DISSOLUTION OF THE SECTS, THE FALL OF THE HOUSE WHICH THE FOOLISH MAN BUILT UPON THE SANDS, FROM WHOM THE MIST OF PREJUDICE HAS HERETOFORE HIDDEN THE FAIR ¡VISION OF THE CHURCH OF THE LIVING GOD, WHICH THE WISE MASTER CHRIST BUILT UPON THE ROCK OF PETER, THIS LITTLE BOOK IS RESPECTFULLY AND PRAYERFULLY INSCRIBED. P v t f a t t Ruskin, in his study .of Gothic architecture, insists that perfection is the death of true art, because perfec- tion necessarily calls for the enslavement of the individ- ual artist to but a portion of some task connected with a great expression of faith and genius. Such enslave- ment, he believes, limits the artist to the knowledge of a mere detail, which perfection makes easily reprodu- cible, in the selfsame form. By such reproduction the very essentials of true art are destroyed. So true art, he believes, is found rather in the intellectual striving for perfection than in the .attaining of it. This thought of Newman's great contemporary came to my mind, when Father Carey's little book was pre- sented to me, with an invitation to write its preface. I felt that Ruskin had a strong proof to urge for his idea in the Catholic Church; but unfortunately had overlooked it. The spiritual side of the Church has, of course, been made perfect by the Great Artist, Who never exactly reproduces"anything; Who, alone, is perfection; Whose creations are ever new and Who draws from an in- exhaustible treasury of unrevealed beauties, when He draws from Himself. But wisely has that Great Artist left other things to be done by His earthly workmen, who, each according to his merit, skill and intelligence, adds his imperfect striving for perfect expression to the earthly glory and strength of the Cathedral of Truth. Now there never yet was a structure, earth-built, whether of mind, heart or hands, that did not have some unconscious helpers in its making. The quarry- man does not know for whom or for what he so care- fully rough-shapes the stones. Sometimes, even the car- ver 'does not realize the greatness of' the end to which his workmanship must later on contribute; he may but P R E F A C E vaguely guess, and be satisfied. It often happens, too, that some artists are enthusiastic about only one part of the great whole, and can see nothing beyond. But the master mind knows how to make each one contribute his best. Here in this book attention is called to some of the workmanship of unconscious artists; each carving fully, intelligently, carefully, his own stone as an offering to the adornment and strength of that wonder of the ages, the Church Catholic. Did these artists realize the greatness of their contri- butions ? God alone can tell; but each offering is good and has fitted well into the magnificence of the whole structure. Standing before it, to drink in its beauty and feed on its inspiration, the words of Holy Writ arise al- most unconsciously to one's mind: "In Him all the building, being formed together, groweth up into a holy temple in the Lord." How mightily we long to turn to the multitude of the unconscious workers and say, with truth, to them: "In Him you are built together into a habitation of God in the Spirit." It was to help bring this -to pass for many true hearts longing for the Center of Love, and thirsting souls yearning for the Fountain of Knowledge, that the Author has here gathered these works of unconscious builders; and has gathered them well. FRANCIS CLEMENT KELLEY. Chicago, March 17th, 1912. Sformerò The present short work aims at proving the claims of the Catholic Church from the lips of her adversaries. The whole Catholic apologia—or at least what was deemed necessary for the purpose in hand—has been covered, and testimonies cited to prove every disputed point, Every passage cited in this book is from the pen of a Protestant or non-Catholic writer; not a single pas-* sage here adduced is from a Catholic. j No one can fail to see the force of such an argument,- for if the adversary admit bur claims who can deny them? Each passage has been carefully compared with the context; nothing has been quoted at second-hand. All the testimonies presented are the direct and positive statements of the authors; not hypothetical admissions for the sake'of argument, nor garbled extracts, but ac- cording to the sense of the context whence they are taken. Whatever these writers might have thought of the Church on other points, the quotations here cited are their unequivocal judgments on the points concern- ing which they give testimony. The reason why such a mode of argument is possible with Catholics is because the claims against the Church are founded on falsehood. The Church of God has been deliberately, maliciously falsified. Not to speak of other nations, there are millions in our own land who are bit- terly prejudiced against the Church, and all their preju- dices are based on lies.* What an abhorrent crime! A crime against the truth which is falsified! A crime against those individuals whose minds have been poisoned and whose hearts have been embittered! A crime against the Church of God which has been malig- nantly traduced! «See page 16. F O R E W O R D It must be obvious to all how indisputable are the claims of the Church, and how miserably weak is the case of her adversaries when it is manifest that they are forced to lie against her. Their case would be non- suited by. the standards of any court of justice in the world. This brief work does not pretend to refute all the lies against the Church; much less does it pretend to be a complete exposition of Catholic doctrine; it simply treats of the more disputed points. Nor does it aim at .being a scientific treatise on apologetics. It is not for the higher critics, but addresses its'elf to that class of ! readers, so numerous in our country, who feel that they have been unwittingly deceived concerning the Catholic Church; who suspect that she has -not been fairly pre- sented to them, arid who would be glad to learn what others have to say about this great historic Church of the ages. The words of non-Catholic writers are not cited as compliments to the Church; the Church needs no com- pliments ; but the attempt is made to lead some of our opponents to undo part of the evil which they and theirs have done, for they will be believed where Cath- olics cannot get a hearing; nay, more, where the word of our Lord Himself will not be received. Our Lord's testimony to His Church in the Gospel is so clear and strong, and is so unmistakably fulfilled in the Catholic Church, that it is hard to see how any earnest, im- partial seeker for truth can long remain in doubt. "Search the Scriptures," John V:39, and you will find that Christ founded on the Rock of Peter a Church that is indestructible and indefectible, Math.-XVI: 18; tha{: there can be only one Church as there can be only one God, Eph. IV-4-6; that the Church is the pillar and" the ground of truth, 1 Tim. I l l :15; that Christ gave to His Church the mission to teach the nations, Math. XXVIII :19; that He promised to be with His Church until the end of time, Math. XXVIII : 20; that He identifies Himself with His Church, so that when you hear the Church you hear Christ, Luke X :16;~that He F O R E W O R D shows in what way He is identified with His Church, namely, the Divinity which dwelt in Him dwells now in the Church to teach and guide her, John XIV : 26, and will continue to dwell in her forever, John XIV :16; consequently the Church will be infallibly guided by the Holy Ghost until the end of time, and can no more err than God can err. It is no great claim to make for the Church that she is infallible; it is only saying that God cannot teach error, for, on the word of Christ, God the Holy Ghost will dwell in the Church forever, John XIV: 16. Look about you in the world and see what Church claims to be infallibly guided by the Holy Ghost. Look about you and see what Church, by the uniformity of her teaching in all ages, is infallibly guided by the Holy Ghost. In reading these pages ask that Holy Spirit for light and guidance and you will find that Church to be the One, Holy, Roman, Catholic and Apostolic Church. The Feast of Pentecost, June, 1911. of (Efltttettfa T H E CHURCH The Church Worthy of Study - - Lord Macaulay Antiquity of the -Church - - - - " " Continuity of the Church - - - - " Zeal and Power of the Church - - " " Extent of the Church - - - - - " ' « Perpetuity of the Church - . - - . " " The Church the Civilizer of the Nations 1 1 i I 1 w . E. H. Lecky " • " " : tt it « T-, J Canon Farrar The Church Abolished Slavery - - W. E. H. Lecky The Church the Christianizer of the Nations, F. Guizot The Church's Title Clear - - - - Dean Church The Church the Teacher of the Nations " " " "' " It /-> r- Canon Farrar " Adolph Harnack The Church Provided Secondary Schools for the Common People - - - - A. Leach The Church the Mother of All the Arts and Sciences - - - - - - Bishop Lightfoot Monasteries - - - - . . ^ . Dean Maitland Monks - - - - - - . ; . . " . « The Church the Protectress of Humanity " " " 5 ~ ~ " " North American Review Sources of Error Concerning the Middle Ages - - - - - - - Sir Francis Palgrave T H E CHURCH AND T H E REFORMATION The Reformation in England - - William Cobbett - - Frederick Harrison The Reformation in Scotland - - ' F . York Powell The Reformation on the Continent - Henry Hallam I " " - - Adolf Harnack The Reformers in England -. - - Lord Macaulay The Reformers in Scotland - - - Andrew Lang - - - Henry Hallam CONTENTS The Reformers on the Continent - Heinrich Heine - William Cobbett - - - A. Maclaine - - Henry Hallam James Anthony Froude EVIL EFFECTS OF THE REFORMATION 1. Discord and Divisions - - Wolfgang Menzel Rev. Dr. Charles E. Stowe - - - Rev. Dr. Percival David Frederick Strauss Rev. Dr. Charles E. Stowe - - - W. E. H. Lecky - v - - Philip Schaff - - - Thomas Carlyle - - - Bishop Lightfoot Johann Wolfgang Goethe - James Anthony Froude Wolfgang Menzel 2. Immoral Teaching 3. Unbelief - - - - 4. It Retarded Learning 5. I mmorality 6. Social Disaster - Johann C. F. Schiller . - Wolfgang Menzel Caspar von Schwenkfeld T H E CHURCH AND ABUSES Persecution and the Spanish Inquisition " " " I Eliza Atkins Stone " " " " G. P. Fisher " " " " William Cobbett Indulgences - - - - - - Webster's Dictionary - t- - G. B. Adams - - - - - - - - H. D. Sedgwick - - - - - - - Edinburgh Review Admission of Abuses - - - - Council of Trent Character of the Council of Trent - Henry Hallam Work of the Council of Trent - Leopold von Ranke The True Reform - - - - - - Lord Macaulay C O N T E N T S T H E CHURCH AND T H E BIBLE Early Translations Into the Vernacular - J. H. Blunt Familiar to the People of the Middle Ages - - - - - - - - - - - Dean Maitland Number of Versions Before the Reformation - - - - - - - - . - - . - The Athenaeum Accessible to Catholics - - - -.-. - Karl Pearson Abuse of Bible by Protestants - - - J. H. Blunt " " " " " - - - - Dr. Walton Evils Resulting from Those Abuses I " . " Edinburgh Review " i " " I Rev. Dr. Percival " " • " " " ' Harold Bolee The Bible Alone, an Impossible Rule of Faith - - - | - ^ - - William Hurrell Mallock The True Rule of Faith . - - - - Hugo Grotius DOCTRINES OF T H E CHURCH Necessity .of a Visible Church - - - - F. Guizot Necessity of Infallibility - William Hurrell Mallock Admissibility of the Church's Supernatural Claims - - - - - William Hurrell Mallock The Sacraments- - - - Johann Wolfgang Goethe The Real Presence - - Rev. Dr. J. B. Remensnyder " - - - - - - Martin Luther The Holy Sacrifice of the Mass - Rev.. J'. Johnson Celibacy of the Clergy - - - - William .Cobbett Confession and Pardon of Bins 5 " " " - - Bishop Sparrow | • " p Rev. Dr. Henry P. Liddon The Communion of Saints, William Hurrell Mallock Mary, Queen of Saints - - - - - - John Keble I " J - - William Wordsworth " " " " - - Henry W. Longfellow Purgatory and Prayers for the Dead " " " " " " - Lord Tennyson " " " Dr. Samuel-Johnson CONTENTS Images - - - | - - - - Carroll D. Wright 7 - - - - - - - - Dr. Thomas Arnold Catholic Doctrines Easy of Acceptance - - - - - - - - - Henry D. Sedgwick T H E CHURCH AND MISSIONS Missionary Power of the Church - Lord Macaulay Dr. H. W. Baxley 1 Rev. Dr. Isaac Taylor - Richard Barry T H E CHURCH AND MORALITY The New Morality - - - - - - Harold Bolce Moral Failure of Protestantism - Rev. Dr. Percival Moral Excellence of Catholics, James Anthony Froude f " - - W. E. H. Lecky Dr. Jane E. Robbins - - - Boston Herald Infanticide and Foeticide - - - Harper's Magazine Rev. Dr. Cyrus Townsend Brady - - - - Boston Herald Divorce - - - - - - - Prof. Austin Phelps - " - - ~ - - Rev. Dr. Morgan Dix ' - - - Report of Vital Statistics of Maine Charity of the Church - - - - W. E. H. Lecky - - - ,- - Mrs. Jameson . " " " . . - - - - William Cobbett Historical Pre-eminence, Organization, Beauty and Sanctity of the Church, Prof. A. M. Fairbairn The Church Inspires Confidence in the Living - - - - - - - - - - Dr. Samuel Johnson The Church Inspires Hope in the Dying - - - - - - Dr. Oliver Wendell Holmes The Catholic Church the Hope of the Future - - - - - - - - William Hurrell Mallock The Catholic the Only Ideal Church for Humanity - - - - - Henry D. Sedgwick Conclusion T H E CHURCH How well deserving the Catholic Church The Church is of the consideration of mankind, let Worthy Macaulay tell. He cannot be charged with oi Study partiality towards the Church, but reading history, he could not fail to see that she is the greatest institution the world has ever seen. Not any, nor all, religions can com- pare with her. He must search the history of the past, look into the future, examine all forms of worship, all governments, and ev- ery other human institution; but apart from them all, and above them all, stands the Catholic Church. She is unique. To regard her as merely human is to make her a mys- tery to us. The only explanation of the Cath- olic Church is that she is divine. Macaulay says: "There is not, and there never was on this earth, a work of human policy so well de- serving-of examination as the Roman Catho- lic Church. The history of that Church joins together the two great ages of human civili- zation. No other institution is left standing which carries the mind back to the times when the smoke of sacrifice rose from the Antiquity Pantheon, and when cameleopards and ti- of the gers bounded in the Flavian amphitheatre. Church The proudest royal houses are but of yester- day, when compared with the line of Su- preme Pontiffs. That line we trace back in an unbroken series, from the Pope who crowned Napoleon in the nineteenth Century ' to the Pope who crowned Pepin in the r . . eighth; and far beyond the time of Pepin, the 3 august dynasty extends, till it is lost in the 1 T H E CATHOLIC. C H U R C H twilight of fable. The republic of Venice came next in antiquity, but the republic of Venice was modern when compared. with the Papacy, and the republic of Venice is gone, and the Papacy remains. The Papacy remains, not in decay, not a mere antique, but full of life and youthful vigor. The Catholic Church is still sending forth to the farthest ends of the world missionaries as Zeal and zealous as those who landed in Kent with Augustine, and still confronting hostile kings with the same spirit with which she confronted Attila. The number of her children is greater than in any former age. Her acquisitions in the New World more than compensate for what she lost in the Extent spiritual ascendancy extends over the vast countries which lie between the plains of the Missouri and Cape Horn— countries which a century hence may not improbably contain a population as large as that which now inhabits Europe. The members of her communion are certainly not fewer than a hundfed and fifty millions; and it will be difficult to show that all other Christian sects united amounted to a hun- dred and twenty millions. "Nor do we see any sign that indicates that the term of her long dominion is ap- proaching. She saw the commencement of all the governments, and of all the ecclesias- tical establishments that now exist in this world, and we feel no assurance that she is Perpetuity n Q t destined t o s e e t h e end of them all. She was great and respected before the Saxon had set foot in Britain—before the Frank had crossed the Rhine—when Grecian elo- quence still flourished at Antioch—when idols were still worshiped in the temple of 2 FROM W I T H O U T Mecca. And she may still exist in undimin- ished vigor when some traveler from New Zealand shall, in the midst of .a vast solitude, take his stand on a broken arch of London bridge to sketch the ruins of St. Paul's."— Macaulay's Essays, Ranke's History of-the Popes, Vol. I l l , p. 303. . It may never have occurred to you that The Church your ancestors were barbarians, but such is . the fact; and, no matter from which of the ^}vt lj^fer European races you may be descended, it is Nations the Catholic Church you have to thank for lifting your ancestors from barbarism, and leading them along the paths of civilisation. On this subject the historian Lecky says: "The Catholic Church was the very heart, of Christendom, and the spirit that radiated from her penetrated into all the relations of life, and colored institutions it did not create. * * * As long as a church is so powerful as to form the intellectual condi- tion of the age, to supply the standing point from which every question is viewed, its authority will never be disputed. It will reflect so perfectly the general conception of the people that no difficulties of detail "will seriously disturb it. This ascendancy was gained in mediaeval society more com- pletely than by any other system before or v since, and the stage of civilization that re- sulted'from it was One of the most import- ant in the evolutions of society. By consol- idating the heterogeneous and anarchical elements that succeeded the downfall of the Roman Empire, by infusing into Christen- dom a bond of unity that is superior to the divisions of nationhood, and a moral tie that is superior to force, by softening slavery 3 T H E CATHOLIC. C H U R C H into serfdsm and preparing the way for the ultimate emancipation of labor, Catholicism laid the foundations of modern civiliza- tion."—History of Rationalism, Vol. II, p. 37. Concerning the same subject Canon Far- rar says: "From the fifth to the thirteenth century the Church was engaged in elaborating the most splendid organization the world has ever seen. Starting with the separation of the spiritual from the temporal power, and the mutual independence of each in its own sphere, Catholicism worked hand in hand with feudalism for the amelioration of man- kind. Under the influence of feudalism, slavery became serfdom, and aggressive was modified into defensive war. Under the in- fluence of Catholicism the monasteries pre- served learning, and maintained the sense of the unity of Christendom. Under the combined influence of both grew up the lovely ideal of chivalry, moulding generous instincts into gallant institutions, making the body vigorous and the soul pure, and wed- ding the Christian virtues of humility and tenderness into the natural grace of cour- tesy and strength. During this period the Church was the one mighty witness for light in an age of darkness, for order in an age of lawlessness, for personal holiness in an epoch of licentious rage. Amid the despo- tism of kings, and the turbulence of aristoc- racies, it was an inestimable blessing that there should be a power which by the un- armed majesty of goodness made the haughtiest and the boldest respect the in- terests of justice and tremble at the temper- 4 F R O M W I T H O U T ance, righteousness and judgment to come." —Hulsean Lectures, 1870, "The Victories of Christianity," p. 115. It was the Church, too, that abolished, the The Church ancient evil of slavery. How far her zeal Abolished and charity extended in this work is mani- Slavery fest from the foundation of some of her religious orders, the lives of whose mem- bers were devoted to the redemption of Christian captives. Listen again to Lecky: "The services of Christianity in this sphere (slavery) were of three kinds. It supplied a new order of relations, in which the distinction of classes was unknown. It imparted a moral dignity to the servile classes, and it gave an unexampled impetus to the movement of enfranchisement. The first of these services was effected by the Church ceremonies, and the penitential dis- cipline. In these spheres, from which the Christian mind derived, its earliest, its deep- est -and its most enduring impressions, the difference between the master and his slave was unknown. They received the sacred elements.together, they sat side by side at the agape, they mingled in the public pray- ers. In the penal system of the Church, the distinction between wrongs done to a free- man and wrongs done to a slave, which lay at the very root of the whole civil legisla- tion, was repudiated. At a time when by the tivil law a master whose slave died as a consequence of excessive scourging was ab- solutely unpunished, the Council of Illiberis excluded that master forever from the com- munion. The chastity of female slaves, for the protection of which the civil law made but little provision, was sedulously guarded T H E CATHOLIC. C H U R C H by the legislation of the Church. Slave birth was no disqualification for entering into the priesthood, and an emancipated slave, regarded as the dispenser of spiritual life and death, often saw the greatest and the most wealthy kneeling humbly at his feet, imploring his absolution or his benedic- tion. In the next place, Christianity im- parted a moral dignity to the servile class. It did this not only by associating poverty and labor with the monastic life, which was so profoundly revered, but also by intro- ducing new modifications into the ideal type of morals. * * * The multitude of slaves who embraced the new faith was one of the reproaches of the pagans, and the names of Blandina, Potamisena, Eutyches, Victo- rinus and Nereus show how fully they shared in the sufferings and in the glory of martyrdom. The first and grandest edifice of Byzantine architecture in Italy-1—the noble church of St. Vital at Ravenna-=g-\vas dedicated by Justinian to the memory of a martyred slave. "While Christianity thus broke down the contempt with which the mastef had re- garded his slaves, and planted among the latter a principle of regeneration which ex- panded in no other sphere with an equal perfection, its action in procuring the free- dom of the slave was unceasing. The law of Constantine, which placed the ceremony under the superintendence of jthe clergy, and the many laws which gave" special facilities of manumission to those who desired to enter the monasteries or the priesthood, symbolized the religious character the act had assumed. It was celebrated on Church festivals, especially on Easter, and although 6 F R O M W I T H O U T it was not proclaimed a matter of duty or necessity, it "was always regarded as one of the most acceptable modes' of expiating past sins. St. Melania was said to have emanci- pated 8,000 slaves; St. Ovidius, a rich mar- tyr of Gaul, 5,000; Chromatius, a Roman prefect under Diocletian, 1,400; Hermes, a prefect in the reign of Trajan, 1,250. * * * \\"Closely connected with the influence of the Church in destroying hereditary slavery was its influence in redeeming captives from servitude. In no other form of charity was its beneficial character more continually and more splendidly displayed. During the long and dreary trials of the barbarian invasions, when the whole structure of society was dis- located, when vast districts and mighty cities were in a few minutes almost depopulated, and when the flower of the youth of Italy was 'mowed down by the sword or carried away into captivity, the bishops never de- sisted from their efforts to alleviate the suf- ferings of the prisoners. St. Ambrose, dis- regarding the outcries of the Arians, who denounced his act as atrocious sacrilege, sold the rich church ornaments of Milan to rescue some captives who had fallen into the hands of the Goths, and this practice— which was afterwards formally sanctioned by St. Gregory the Great—became speedily general. * * * When, long afterwards, the Mohammedan conquests in a measure reproduced the calamities of the barbarian invasions, the same unwearied charity was displayed.'The Trinitarian monks, founded by John of Matha in the twelfth century, were devoted to the release of Christian captives, and another society was founded with the same object by Peter Nolasco in 7 T H E CATHOLIC. C H U R C H the following century."—History of Euro- pean Morals, Vol. II, pp. 70-77. The Church The European nations owe a debt of grat- the. . itude to the Catholic Church not only for izerof the civilizing them, but for what is infinitely Nations higher, namely, for delivering them from the darkness of paganism, and bestowing on them the inestimable light of the Gospel. Despite, specious distinctions, the Church was and is Christianity. The French his- torian Guizot declares: "I do not think I say more than the truth in affirming that at the end of the fourth and the beginning of the fifth century it was the Christian Church which saved Christian- ity; it was the Church with its institutions, its magistrates and its power that vigorously resisted both the internal dissolution of the empire ánd.barbarism, which conquered the barbarians, and became the bond, the medium and the principle of civilization between the Roman and the barbarian worlds."^—La Civilization en Europe, "Lec. II, p. 50. And elsewhere he says: "The Church had moreover agitated all the great questions which concern man; she was solicitous about all the problems of his nature, about all the chances of his. destiny. Hence her influence on modern civilization has been immense; greater, perhaps, than has been imagined by her mosl; ardent ad- versaries or her most zealous advocates. Absorbed either in her defense or in aggres- sion, they considered her only in a polemic, point of view, and they have failed, I am convinced, in judging her with fairness, 8 F R O M W I T H O U T and in measuring her in all her dimensions." —Ibid., Lec. V, p. 126. The Church cannot be robbed of her title. The Her seal is indelible. The pioneers in the Church's work of civilization, who were the apostles J j ^ of the different nations, states and localities, are now the patron saints of those places. That is her watermark. It is wrought into the very work. Her title is clear and be- yond dispute. Dean Church says: "The crowd of unknown saints whose names fill the calendars, and live some of them only in the titles of our churches, mainly represent the age of heroic spiritual ventures, of which we see glimpses of St. Boniface, the apostle of Germany; of St. Columban and St. Gall wandering from Ire- land to reclaim the barbarians of the Bur- gundian deserts and of the shores of the Swiss lakes. It was among men like these '-j-men who were termed emphatically 'men of religion'—fhat the new races first saw the example of life ruled by a great and serious purpose, which yet was not one of ambition, or the excitement of war; a life of deliberate and steady industry, of hard and uncomplaining labor, a life as full of activity in peace, of stout and brave work . as a warrior's was wont to be in the .camp, on the march, in battle. It was in these men and in the Christianity which they taught, and which inspired and governed them, that the fathers of our modern nations first saw exemplified the sense of human responsibil- ity; first learned the nobleness of a ruled and disciplined life; first enlarged their thoughts of the uses of existence; first were taught the dignity and sacredness of honest - T H E CATHOLIC. C H U R C H The Church the Teacher of the Nations toil. These great axioms of modern life passed silently from the special homes of religious employment to those of civil; from the cloisters and cells of men who, when they were not engaged in worship, were engaged in field work, or book work—clear- ing the forest, extending cultivation, multi- plying manuscripts—to the guild of the craftsman, to the shop of the trader, the study of the scholar. Religion generated and fed these ideas of what was manly and worthy in man. Once started, they were reinforced from other sources; thought and experience enriched, corrected and co-ordi- nated them. But it was the power and sanction of a religion and a creed which first broke men into their yoke that now' seems so easy, gradually wrought their charm over human restlessness and indo- lence and pride, gradually reconciled man- kind to the ideas, and the ideas to mankind, gradually impressed on them that vague but yet real thing which we oall the general thought and mind of a nation."—"Influ- ences of Christianity Upon National Char- acter," p. 125. The Church, too, was the teacher of the nations. To attempt to deny this fact were to convict one's self of ignorance. Nearly all the famous universities in Europe are her foundations. Of her educational work Canon Farrar has this to say: "Consider what the Church did for edu- cation. Her ten thousand monasteries kept alive and transmitted that torch of learning which otherwise would have been extin- guished long before. A religious education, incomparably superior to the mere athleti- 1 0 F R O M W I T H O U T cism of the noble's hall, was extended to the meanest serf who wished it. This fact alone, by proclaiming the dignity of the individual, elevated the entire hopes and destiny of the race. The ^humanizing machinery of schools •and universities, the civilizing- propaganda of missionary zeal,, were they^not due to her? And, more than this, her very exist- ence was a living education. It showed that the successive ages were not sporadic and accidental scenes, but were continuous and inherent acts in the one great drama. In Christendom the yearnings of the past were fulfilled; the direction of the future deter- mined. In dim but magnificent procession 'the giant forms of empires on their way to ruin' had each ceded to her their sceptres, bequeathed to her their gifts. There was no cleft between pagan and Christian; no break between Jerusalem and Rome. The Poetry, .the Patriotism, the Tolerance of Heathendom were incorporated with the Holiness, the Universality, the Hopes of the True Faith. Life became one broad rejoic- ing river, whose tributaries, once severed, were now united, and whose majestic stream, without one break in its continuity, flowed on under the common sunlight from its Source beneath the throne of God."— Hulsean Lectures, 1870, 'Christianity and the Race," p. 186. According to Harnack, the education imparted by the Church was of an excep- tionally high order: "In the first place, it educated the Romano-Germanic nations, and educated them in a sense other than that in which the Eastern Church educated the Greeks, 11 T H E CATHOLIC. C H U R C H Slavs and Orientals. * * * It brought Christian civilization to young nations, and brought it not only once so as to keep them at its first stage. No! It gave them some- thing which was capable of exercising a pro- gressive educational influence, and for a period of almost a thousand years itself led the advance.' Up to the fourteenth century it was a leader and a mother; it supplied the ideas, set the aims, and disengaged the forces."-^" What Is Christianity?" Lec. XIV, p. 261. Thev Church not only evolved the rudi- ments of education, and' founded the great universities; but the middle schools, the sec- ondary or grammar schools were every- where established by her for the good of the common people. Mr. Arthur Leach says: "There is not the smallest doubt that the provisions for secondary education was far greater in proportion to population during the-Middle Ages than it has ever been since. Education was, if not a first charge on the endowments of the Church, at all events, a well recognized part of the duties for the performance of .which the endowments were given. • During the whole time, from the in- troduction of Christianity to the Reforma- tion, education was an ecclesiastical concern. It was conducted by the clergy, and Was a matter of cognizance in the ecclesiastical courts. From the university to the village school, every educational institution was an ecclesiastical one, and those who governed it and taught it were ecclesiastics. Every village parson was, or ought to have been, an elementary schoolmaster; every collegi- ate church kept a secondary school, and 1 2 The Church Provided Secondary Schools for the Common People F R O M W I T H O U T every cathedral church maintained, in early days, a small university, and to the last af- forded instruction in what was regarded as the highest faculty—theology. The result was that, as the Church was ubiquitous, so education was in some form ubiquitous, if not universal. As a consequence, secondary schools were found in almost every place in which they were required."—Contempo- rary Review, Vol. 66, p. 675. He concludes his study with the following remarkable contrast: •"In any case, the contrast between one grammar school to every 5,625 people, and that presented by the Schools' Inquiry Re- port, 1867, of one to every 23,750 people, is not flattering to ourselves. In regard to secondary education, we cannot justly echo the Homeric boast that we are much better than our forefathers."-—Ibid., p. 684. There is no art, or science, or any other institution of grandeur and glory, that did not receive the Church's fostering care. In the progress of the race she holds the torch of light, and leads the way. See the Prot- estant Bishop Lightfoot on her work in the thirteenth century, reading, her "* * * brilliant roll of famous men living at or about the same time, great sovereigns, great statesmen, great lawyers, great men of science, great philosophers and divines, great architects, great poets and painters • * * * and others whose luster, indeed, has been dulled by the breath of time, but who exercised nevertheless a spell of transcendant power over the minds of their own and succeeding generations."—^ Historical Essays, "England During the . ' 1 3 The Churc the Mother of all the Arts and Sciences T H E CATHOLIC. C H U R C H Latter Half of the Thirteenth Century," p. 94. Monasteries Any one who can study the monastic in- . stitutions—those pioneers of civilization— that bestowed such enduring blessings on' all civilized nations, and can find in them only small abuses, is like one who, viewing the marvelous cathedrals of Europe, can find only the dust of time upon them; the defect is in himself; his inclination and bent is for dirt. Dean Maitland, -the great stu- dent of the Middle Ages, says: "Monasteries were beyond all price, in those days of misrule and turbulence, as places where (it may be imperfectly, but better than elsewhere) God was worshiped; as a quiet and religious refuge for helpless infancy and old age; a shelter of respectful sympathy for the orphan maiden and the desolate widow; as central points whence agriculture was to spread over the bleak hills, and barren downs, and marshy plains; and deal bread to hundreds perishing with hunger and its pestilential train; as reposi- tories for the learning which then was, and well-springs for the learning which was to be; as nurseries of art arid science, giving the stimulus, the means and the reward to invention, and aggregating around them every head that could devise, and every hand th^t could execute; as the nucleus of the city which in after days of pride should crown its palaces and bulwarks, with the crowning cross of the cathedral. This, I think, no man can deny. I believe it is true, and I love to think of it. I hope I see the hand of God in it, and the visible trace of His mercy which is above all His^ works. 1 4 F R O M W I T H O U T But if'this is only a dream, however grate- ful, I shall be -glad to be awakened from it; not indeed by the yelling of illiterate agi- tators, but by a quiet and sober proof that I have misunderstood the matter."—"The Dark Ages," Pref., First Edition, p. 2. i And of the monks he continues: "In the meantime let me thankfully be- Monks lieve that the thousands at whom Robert- son and Jortin and other such very miser- able second-hand writers have sneered, were men of enlarged minds, purified affections, and holy lives^—that they were justly rev- erenced by men—and, above all, favorably accepted by God, and distinguished by the highest honor which He-vouchsafes to those whom He has called into existence, that of being the channels of His love and mercy to their fellow-creatures."44lbid., p. 3. Amid all the weakness of the world, amid The Church all the selfishness, fraud and violence of protect_ men, there is one that ever was and ever will r e s s 0f be the refuge of humanity; it is that Church Humanity that has won the title "Our Holy Mother." Of her zvork in the Middle Ages, a Protes.- tant, writing in the North American Re- view, says: "Though seemingly enslaved, the Church was in reality the life of Europe. She was the refuge of the distressed, the friend of the slave, the helper of the injured, the only hope of learning. To her, chivalry owed its noble inspiration ; to her, art and agriculture looked for every improvement. The ruler from her learned some rude justice; the ruled learned faith and obedience. Let us' not cling to the superstition which teaches that the Church has always upheld the cause 1 5 T H E CATHOLIC C H U R C H Sources of Error Concerning the Middle Ages of tyrants. Through the Middle Ages she was the only friend and advocate of the peo- ple, and of the rights of man. To her in- fluence was it owing that through all that strange era the slaves of Europe were bet- ter protected by law than are now the free blacks of the United States hy the national statutes."—North American Review, July, 1845, p. 26. Sir Francis Palgrave shows us whence come the erroneous ideas concerning the Church and her work during the Middle Ages, namely, from lying Church (Protes- tant) historians—and atheists. One of the great proofs of the truth of the Church is the fact that her enemies are forced to lie about her. It shows their weakness and her strength. Their attacks are a tribute to'her. She is honored by their enmity. Palgrave says: "Abstractedly from all the influences which we have sustained in common with the rest of the civilized commonwealth, our British disparagement of the Middle Ages has been exceedingly enhanced by our griz- zled ecclesiastical or church historians of the sixteenth and seventeenth centuries, men who, instead of vindicating the Refor- mation by the advocacy of reverence for holy things, obedience, love, charity, sought to establish righteousness through venge- ance, and in all ways rendering evil for evil. 'Hate your enemies' is with them the Law and the Prophets. These 'standard works' accepted and received as Canonical Books have tainted. the nobility of our national mind. An adequate parallel to their bitter- ness, their shabbiness, their shirking, their habitual disregard of honor and veracity, is 16 I FROM W I T H O U T hardly afforded even by the so-called 'Anti- Jacobin' press during the Revolutionary and Imperial wars. The history of Napoleon, his Generals, and the French nation, collect- ed from these exaggerations of selfish loy- alty, rabid aversion, and panic terror, would be the match of our popular and prevailing ideas concerning Hildebrand or Anselm, or Becket, or Innocent III., or mediaeval Cath- olicity in general, grounded upon our an- cestorial traditionary 'standard ecclesiastical authorities' such as Burton's Reformation," or Foxe's Book of Martyrs. They are wrong when on the right side, false when true. The judge drunken with party fury, pronouncing the-deserved sentence upon the guilty culprit, is equally a murderer with the criminal whom he (condemns; cruelty may be reprobated so as to generate merci- less malignity; idolatry rebuked in a spirit of blasphemy, superstition so derided as to blot out belief in Omnipotence—never was any literature more calculated to derogate against the glory of God and destroy good will towards man. But the most wide, per- vading and influential iippulse to these sentiments emanated from philosophical | France. The wit, the knowledge, all the acquired talents and mental gifts bestowed upon het men of letters during the era of the Enclycopedie were devoted to their sin- cere vocation, their avowed object, their pride, the subversion of Christianity. Every branch of instruction, themes and subjects in themselves the most innocent, the most agreeable, the most beneficial, were thus consistently and unceasingly employed, and none more successfully than mediaeval his- tory." 17 T H E CATHOLIC. C H U R C H "The scheme and intent of mediaeval Catholicity was to render Faith the all- actuating and all-controlling vitality. This high aspiration failed, such a state of society being absolutely incompatible with the king- doms of th.I world. Nevertheless, so far as the system extended, it had the effect of con- necting every social element with Christian- ity. And Christianity being thus wrought up into the mediaeval system, every me- diaeval institution, character or mode of thought afforded the means or vehicle for the vilification of Christianity. Never do these writers or their school, whether in France or in Great Britain, Voltaire, or Mably, Hume, Robertson, or Henry, treat the clergy or the Church with fairness, not even with common honesty. If historical notoriety enforces the allowance of any merit to a priest, the effect of this extorted acknowledgment is destroyed by a happy turn, a clever insinuation,, or a coarse inuendo. Consult for example Hume when compelled to notice the Archbishop Hubert's exertions in procuring the. concession of Magna Charta; and Henry narrating the communications passed between Gregory the Great and St. Augustine."—History of Normandy and England, Vol. 1, p. XLVII. We may learn from the foregoing pas- sages how the work of the Church in the Middle Ages has been maligned. No one who knows anything of the history of those times wonders that there were abuses; the wonder is that the Church was not entirely annihilated, as she certainly would have been were she not more than human. In the reign of anarchy, desolation and death which the barbarians brought in upon Eu- 1 8 F R O M W I T H O U T rope, .the Church, humanly speaking, the iveakest of existing institutions, was the only one that survived; not only survived, but conquered and eivilized those millions who came thundering from the East, pos- sessed by an elemental fury, a fateful hos- tility to all order, and a blind, wild instinct of destruction. This was the material with which she had to work; these the beings she transformed into the civilized nations of the zvestern world, with law and learning, arts and sciences, noble manners and lofty senti- ments and all the highest aspirations with which humanity is now endowed. T H E C H U R C H A N D T H E R E F O R M A T I O N We now come to the so-called Reforma- tion, called in other days "the blessed Ref- ormation." Few speak of it so now except ironically or in ignorance. We are remote enough from'it in our times to get a better view and understanding of it; and all who study it impartially are convinced and de- clare that it was no reformation at all, but rather a deformation, a lawless rebellion, a destructive revolution, a reign of anarchy, and an outrage on faith, morals and civil- ization. ' Concerning the Reformation in Englandr Cobbett in his History makes the following strong charge, and in his work proves it: "The Reformation, - as it is- called, was en- The gendered in beastly lust, brought forth in hypocrisy and perfidy, and cherished and England fed by plunder, devastation and-rivers of 1 9 T H E CATHOLIC. C H U R C H innocent English and Irish blood."—Cob- bett's History ©f the Protestant Reforma- tion, pp. 2-3. A terrible indictment and condemnation of what pretended to'be a reformation in religion, but not a bit exaggerated, as Macaulay corroborates (p. 22) and Freder- ick Harrison, whom Principal Tullock quotes in the Contemporary Review: "It is not to be denied that the origin of the (English) Establishment is mixed up with plunder, jobbery and intrigue, and stands out even in the tortuous annals of the sixteenth century; that the annals run black and red, along some of the blackest and red- dest pages of royal tyranny and govern- ment corruption."—Contemporary Review, Vol. 33, p. 582. The The English Reformation's twin brother tionYn"3' Scotland is of the same complexion and Scotland features. The Protestant Professor F. York Powell, as quoted by Andrew Lang, says: "The whole story of Scottish Reforma- tion, hatched in purchased treason and out- rageous intolerance, carried on in open re- bellion and ruthless persecution, justified only in its indirect results, is perhaps as sordid 'and disgusting a story as the annals of any European country can show."— Fortnightly Review, 74, p. 217. The The Reformation on the Continent is of don.01™3" s dis- credit all the rest; his character, too, is shown to have been such that it alone should bar him from the witness-stand; and more- over the investigations of historians are tending more and more strongly every dec- ade to put his testimony out of court on collateral grounds."—"A Brief for the Spanish Inquisition," pp. 4-6. 4 0 F R O M W I T H O U T Concerning the establishment of the In- quisition she says: "A Bull obtained from Sixtus IV. (1478) authorized the Crown to appoint two or three Church dignitaries who might be _ either seculars or regulars, provided they were at least forty years old, of pure morals, and Bachelors, either of Philosophy, or of I Canon Law ; these with sub-appointees, to constitute a tribunal for the seeking out and judging of heretics. The new Inquisitors, mark, were not like the officials of the early Inquisition, representatives of papal author- ity, appointed either mediately or immedi- I ately by the Holy Father. Ecclesiastics they. were, to be sure ; but ecclesiastics chosen by • the Crown, responsible to the Crown, re- movable at the pleasure of the Crown. Tri- bunals of the new order were speedily set up all over the kingdom ; but hardly had they gone into operation before loud com- plaints were heard from the Vàtican. His I Holiness protested that the Bull had been procured upon a very imperfect setting- forth of the royal intent; that he had been betrayed into concessions 'at variance with the spirit of the Fathers.' He had contem- plated merely a revival of the mediaeval In- quisition ; here was a tribunal embracing es- sential departures from its predecessor, and of these departures Sixtus thoroughly dis- approved. "From this time forward the history of the Holy Office in Spain is one of ceaseless disputes between the civil and ecclesiastical powers. The Popes were continually remon- strating, pleading, exhorting, threatening; to all which the Sovereigns commonly gave small heed. Many eminent chroniclers, in- 4 1 T H E CATHOLIC. C H U R C H deed, Catholic and Protéstant, both will have it that ,the tribunal is henceforth a political one, pure and simple; but 'with this view, other exalted authorities, both Protestant and Catholic, vehemently take issue. A fair putting of the case is per- haps this: The machinery of the Spanish Inquisition was ' mainly ecclesiastical; the Vatican had. more or less voice in its man- agement; but on the lever was always, not the papal, but the royal hand. This much at least is beyond question: The tribunal was peculiar to Spain; it began its career under the definite censure of the Holy See; and the latter from whatever, motives, in- variably and strongly inclined to clemency." —Ibid., pp. 15-17. Without minimizing the acts of church- men, the Church should not be made to bear the blame of the Spanish government. Nor should we fail to give the Church the credit of protesting against the cruelty of the gov- ernment as being 'at variance with the spirit of the Fathers.' The spirit of the Church, rightly understood, is manifest in her legis- lation: "Nota bene, what was a fundamental and constant characteristic of the Inquisition in its developed as well aa in its primitive form: The Church never imposed penalties (except, indeed, relatively mild and mostly spiritual ones) ; its work was done, when, failing patient prayer and persuasion, it ren- dered its verdict of 'Guilty'."—Ibid., p. 13. Ranke, Fisher and other Protestant his- torians maintain that• it was a political, rather than an ecclesiastical institution. Fisher says: 4 2 F R O M W I T H O U T "It was an engine for stifling sedition as [well as heresy. Hence it was defended by the Spanish sovereign against objections and complaints of the Pope."tl-Geo. P. Fisher, "The Reformation," Ch. XI, p. .404. In the question of intolerance and perse- cution Protestants cannot justly throw ¡stones at the Church. -Indeed, in compari- son, Lecky, Macauley, Hallam and other \non-Catholic writers can find some excuse If or the Church while for Protestantism they \have only the severest condemnation. Cobbett in his history writes thus: "When one looks at these deeds, when lone sees what abject slavery Elizabeth had reduced the nation to, and especially when one views this commission, it is impossible for us not to reflect with shame on what we have so long been saying against the Span- ish Inquisition, which from its first estab- lishment, has not committed so much cruelty as this first Protestant queen committed in any one single year of the forty-three years of her reign. And observe again and never forget, that Catholics, where they inflicted punishments, inflicted them on the ground that thé offenders had departed from the faith in which they had been bred, and which they had professed ; whereas the Pro- testant punishments have been inflicted on men because they refused to depart from the faith in which they had. been bred, and which they had professed all their lives. And in the particular case of this brutal hypocrite, they were punished, and that, too, in the most barbarous manner, for adhering to that very religion which she had openly professed for many years of her life, and to 4 3 T H E CATHOLIC. C H U R C H which she, even at her coronation, had sworn that she belonged. "It is hardly necessary to attempt to de- scribe the sufferings that the Catholics had to endure during this murderous reign. No tongue, no pen is adequate to the task. To hear Mass, to harbor a priest, to admit the supremacy of the Pope, to deny this horrid virago's spiritual supremacy; and many other things which an honorable Catholic could hardly avoid, consigned them to the ' scaffold, and to the bowel-ripping . knife. But the most cruel of her acts, even more cruel than her butcheries, because of far more extensive effect, and far more produc- tive of suffering in the end, were the penal laws inflicting fines for recusancy, that is to say, for not going to her new-fangled Pro- testant church. And was there ever tyranny equal to this? Not only were men to be punished for not confessing that the new re- ligion was the true one, not only for con- tinuing to practice the religion in which they and their father^ and children had been born and bred, but also punished for not actually going to the new assemblages, and there performing what they must, if they were sincere, necessarily deem an act of open apostacy and blasphemy! Never in the whole world was there ever heard of before tyranny equal to this."—History of Refor- mation, pp. 279-280. In this as in other matters the Church does not fear comparison. In this as in other matters, we see, from the testimony of non-Catholic writers, how the Church has been maligned. Indulgences Another subject which is a great bone of contention, and which has a special perti- 4 4 - FROM W I T H O U T I nence to the period now under consideration, I is that of "indulgences," abuses in the prac- tice of which are regarded by many, but I erroneously so, as the cause of Luther's re- I bellion against the Church. On account of the misconception and mis- representation of this doctrine it will be well to get a clear notion of it. Webster thus de- [ fines it: "Remission of the temporal punishment due to sin after the guilt of- sin has been remitted by sincere repentance; absolution | from the censures and public penances of the Church. It is the payment of the debt of justice to God by the application of the merits of Christ ¿nd His saints, to the con- trite soul through the Church. It is there- fore believed to diminish or destroy for sins the punishment of purgatory."—Webster's Dictionary. Hence it will be seen that an indulgence is not a remission of SIN-(much less a per- i mission to commit sin), but of the TEM- PORAL PUNISHMENT due to sin—a punishment to be undergone in this world or in purgatory. It is a commutation of pen- ance, or punishment, made by the Church through the merits of Christ and His saints, and requires that after the sinner has con- fessed his sins and repented, he perform I some pious act. One of those pious acts I was alms-giving. Prof.' Geo. B. Adams of Yale writes on this subject: "A letter of indulgence was a written I document granted by some one in authority I in the Church, by which, in view of some I pious agt, the temporal penalties of sin .were I said to be remitted or changed in character in favor of the holder. The letter itself. 4 5 T H E CATHOLIC. C H U R C H which was written in Latin as an official document of the Church, stated that the re- mission was of no avail without due re- pentance and forsaking of sin.' For three centuries or more it had been customary in the Church to grant these letters for dona- tions oL money to be applied to charitable uses, .or to advance the interests, of the Church, on the theory that, the gift of alms was a pious act which might fake the .place of penance in other forms. Of course, such a source- of revenue was a great temptation, and subject to glaring abuses in times of general moral decline. And in latter times the granting of indulgences in return for donations of money has been discounten- anced or forbidden b)f the church." Me- diaeval and Modern History, p. 203. In the practice of indulgences some abuses arose in the sixteenth century, and Luther made the existence of these abuses one of his rallying cries, but the doctrine itself is based on Scriptures and commands renewal of life and acts of Christian virtue. H. D-. Sedgwick notes this distinction: "The doctrine of' indulgences is only blameworthy in corrupt practice. In its honesty who shall say it is devoid of truth.?" —Atlantic Monthly* 44, p. 453. See how unerringly the Church distin- guishes truth from falsehood. There were abuses in the PRACTICE of indulgences, but for that reason the Church did not rush into the other extreme and strike at truth by condemning the DOCTRINE. She condemned the abuses but defended the true doctrine. Her ministers were led into corrupt prac- tices, nqver with the sanction or command of authority, but in spite of it—and with its 4 6 F R O M W I T H O U T condemnation. A "Protestant, writing in the Edinburgh Review, declares: "With regard to the vendible absolutions and indulgences, with her traffic in which the Romisti Churcn nas been so long re- proached, we do verily believe that there are not ten individuals who can read, that really conceive that anything so utterly ab- surd or abominable either is, or ever was, carried on with the sanction of the Catholic authorities. Dispensations from cononical impediments to marriage, which are not very different from our special licenses, and absolution from canonical censures, are is- sued, no-doubt, from the chancery of Rome; but indulgence to sin, or absolution from sin, neither are, nor ever were, granted by this court, or by any acknowledged authority. A fee, too, is no doubt paid to the officer who issues these writs ; but this is no more the price of the absolution or dispensation, than the fee paid to the clerk of a magistrate who administers-an oath in this country, is the price of . the oath. Ecclesiastical pen- ances, moreover, are sometimes commuted into pecuniary mulcts, at the discretion of the proper authority; but these fines always go into a fund for charitable Uses; and in fact a similar commutation is expressly au- thorized by the canons ;of our own church: vide Sparrow's Collection, Articuli pro clero, .1584; and Canons 1640 c. xiv. con- cerning Commutations. Such is the whole amount of the Romish doctrine and prac- tice as to venal absolutions and indul- gences."—Edinburgh Review, Nov., 1810, p. 19. Catholics frankly admit that there were abuses in the practice -of indulgences. The 47, T H E CATHOLIC C H U R C H . Council of Trenl admitted this fact at the time; not only admitted the fact of their existence but severely condemned them and legislated for their correction, as the follow- ing testifies: Admission "Wishing to correct and amend abuses of • which have crept-into them, and on account Abuses 0 f which this signal name of indulgence is blasphemed by heretics, the holy synod en- joins in general by the present decree that all wicked traffic for obtaining them, which has been the fruitful cause of many abuses among the Christian people, should be wholly abolished."—Council of Trent. Sess. XXV. De Indul* So, too, the Council of Trent admitted the existence of other abuses in the Church, that is, in the morals of •some of her mem- bers, and in the administration of some of her rites, but for these abuses the Church and her doctrines should not be condemned any more than our Lord and the eleven apostles should be condemned because there zvas one bad.apostle, among them. More- over, was wrong living to be- corrected by immoral teaching, such as we have seen Luther's doctrines to be, or by destroying the unity of the Church? "You may cure a throat when it is sore, but not when it is cut"—a principle of cammon sense—was the only true principle of reform, the viola- tion of which was the fatal mistake of the early Protestants. *It is obvious that this quotation from the Council of Trent being an admission of abuses, and not an argument in favor of the Church, in no way militates against the gen- eral plan of this work. 48. F R O M W I T H O U T The Church is made up of men, not angels, and men are ever liable-to fall into abuses, but the Church herself through her Councils and authoritative ministers is ever correcting those .abuses, as she did then. There was a reformation at that time but it was according to law and order, not a de- fiance of law and an anarchical rebellion. It was in the Church and by the Church, through the Council of Trent. Hallam has this to say of the character of the Council of Trent: "It is usual for Protestant writers to in- Character veigh against the Tridentine fathers. I do of the not assent, to their decisions, which is not to C o u n c i l the purpose, nor vindicate the intrigues of o f T r e n t the papal party. But I must presume to say, that reading the proceedings in the pages of that very able, and not very lenient' historian to whom we have generally re- course, an adversary as decided as any that could come from the reformed churches, I find proofs of much ability, considering the embarrassments with which they had to struggle, and of an honest desire of refor- mation among a large body, as to those mat- ters which in their judgment ought to be re- formed."—Introduction to History of Lit- erature, I, p. 277. Ranke says of the legislation and reform ' works of the Council of Trent: "The council that had been so vehemently Work of demanded, and so long évaded,' that had the been twice dissolved, had been shaken by so Council many political storms, and whose third con- o f T r e n t vocation had been beset With danger, closed amid the general harmony of. the Catholic world. "It may be readily understood how the 49, T H E CATHOLIC C H U R C H . prelates as they met together for the last time on the 4th of December, 1563, were all emotion and joy. Even those who had hitherto been antagonists, congratulated each other, and tears were seen to start into the eyes of those aged men. * * * The faithful were again subjected to the uncom- promising discipline of the Church, and in urgent cases to the sword of excommunica- tion. Seminaries were founded where young ecclesiastics were carefully brought up un- der strict discipline, and in the fear of God. The parishes were regulated anew, the ad- ministration of the sacraments, and preach- ing subjected to fixed ordinances, and the co-operation of the regular clergy subjected to determined laws. The bishops were held' rigidly to the duty of their office, especially to thp superintendence of the clergy, accord- ing to their various grades of consecration. It was a regulation attended with weighty results, that bishops solemnly bound them- selves by a special confession of faith, signed and sworn to by them, to observance of the decrees of the Council of Trent, and to submissiveness to the Pope."—History of the Popes, Bk. I l l , p. 90. Macaulay tells us something of the re- sults of this true reform: The True "In the course of a single generation, the Reform whole spirit of the Church of Rome under- went a chafige. From the halls of the Vati- can to the most secluded hermitage of the • Apennines, the great revival was every- where felt and seen. All the institutions anciently devised, for the propagation and* defense of the faith, were furbished up and made efficient. New engines of still more formidable power were constructed. Ev- 50. F R O M W I T H O U T erywhere old religious communities were re- modeled, and new religious communities were called into existence. ^Within a year after the death of Leo, the order of Camal- doli was purified. The Capuchins restored the old Franciscan discipline—the midnight prayer and life of silence; The Barnabites and the Society of Somasca devoted.them- selves to the relief and education of the poor. To the Theatine order a still higher interest belongs. Its great object was the same as that of our early Methodists—to supply the deficiencies of the parochial clergy. "The Church of Rome, wiser than the Church of England, gave every countenance to the good work. The members of the new brotherhood preached to the great multi- tudes in the streets, and in the fields, prayed by the beds of the sick, and administered the last sacraments to the dying. Foremost among them in zeal- and devotion was Gian Pietro Caraffa, afterwards Pope Paul the Fourth. In the convent of the Theatines at Venice, under the eyes of Caraffa, a Span- ish gentleman took up his abode, tended the poor, in the hospitals, went about in rags, starved himself almost to death, and often sallied into the streets, mounted on stones, and waving his hat to invite the passers-by, began to preach in a strange jargon of Cas- tilian and Tuscan. The Theatines were among the most zealous and rigid of men; but to this enthusiastic neophite their dis- cipline seemed lax, and their movements sluggish."—This was St. Ignatius- Loyola, founder of the Jesuit order. "Dissatisfied with the system of the Thea- tines, the enthusiastic Spaniard turned his 51, T H E CATHOLIC C H U R C H . face towards Rome. Poor, obscure, without a patron, without recommendations, he en-' tered the city where now two princely tem- ples, rich with paintings and many-colored marble, commemorate his great services to the Church; where his form stands sculp- tured in massive silver; where his bones, en- shrined amidst jewels, are placed beneath the altar of God. His activity and zeal bore down all opposition; and under his rule the order of Jesuits began to exist, and grew rapidly to the full measure of their gigantic powers. "With what vehemence, with what policy, with what exact discipline, with what daunt- less courage, with what self-denial, with what forgetfulness of the dearest private ties, with what intense and stubbojrn devo- tion to a single end, with what unscrupulous laxity and versatility in the choice of means,* the Jesuits fought the battles of *Macauley falls victim to the old calumny that the Jesuits held and taught the prin- ciple: "The end justifies the means." This calumny—another remarkable instance of the unfair tactics of the enemy—is now generally rejected by non-Catholic scholars who have studied this subject. So the Su- preme Court of the Rhine Province in Co- logne decided in the famous case of Hoens- broech vs. Dasbach. Dr. Viktor Naumann of Munich, the distinguished non-Catholic scholar and historian, in his recent work, "Jesuitism a Critical Examination of the Principles, Organization and Development of the Society of Jesus," published at Re- gensburg, 1905, says: "In the constitution of the order, the use, for any end, of means 52. F R O M W I T H O U T their Church, is written in every page of the annals of Europe, during several genera- tions. In the order of Jesus was concentrated the quintessence of the Catholic spirit; and the history of the order of Jesus is the history of the great Catholic reaction. That order possessed itself at once of all the strongholds which command the public mind—of the pulpit, of the press, of the confessional, of the academies. Wherever the Jesuit preached, the church was too small for the audience. The name of Jesuit on a title-page secured the circulation of a book. It was in the ears of the Jesuit that the powerful, the noble and the beautiful breathed the secret history of their' lives. It was at the feet of the Jesuit that the youth of the higher and middle classes were brought up from the first rudiments, to the courses of rhetoric and philosophy. Litera- ture and science, lately associated with in- fidelity or heresy, now became the allies of orthodoxy."—Macaulay's Essays, Ranke's History, Vol. I l l , pp. 317-319. Comparing the Council of Trent and, the ref orm it wrought in the Church, as exem- plified, according to Macaulay, in the zeal and activity of the Jesuit order, with the bad in themselves, is always and everywhere forbidden" p. 288. This is categorical and unequivocal. Again he says: "What the Jes- uits teach is, that means indifferent in them- selves, if employed for a good end thereby become good; but that a good end, can never change the nature of means which are bad in themselves." p. 565. For a thorough study of this subject read Ch. XI to XVI, inclusive, of the same work. 53, T H E CATHOLIC C H U R C H . murderous, lustful and rapacious founders of Protestantism (and this on the testimony of non-Catholic writers) and the terrible evils resulting from their rebellion, who can fail to see where was the spirit of God; which was the work of God? T H E CHURCH AND T H E BIBLE. The Bible is another subject of dispute of that period, both because the Church is ac- cused of having kept the Bible away from the faithful, and because the cry: "The Bible and nothing but the.Bible" became the slogan and rule of faith, at least in theory, for Protestants. The charge that the Church kept the Bible away from the faith- ful by keeping it in an unknown tongue, is absolutely without foundation. The truth is that most people who could read in those days understood' Latin; and, moreover, there were translations into all the vernacu- lar languages. Rev. J. H. Blunt ¿ays of England: Early "We are thus able to trace nearly the l^tfons whole of the Bible back into vernacular Into the translations between the seventeenth cen- Vernacular tury and the Norman Conquest. But these traces can hardly be supposed to represent the full measure of what our early fore- fathers really possessed in'the way of Bibli- cal knowledge. The trouble brought upon England by the Danes must have led to the destruction of many such volumes, and when the ancient English tongue became superseded by French among the upper classes, and gradually by the mixed lan- guage of the. thirteenth and fourteenth cen- turies among all, such old versions as still 54. F R O M W I T H O U T remained would fall into disuse, and there would be little hope of any being preserved, except those which were in the monastic ' libraries, where, says a writer of the four- teenth century previously quoted, there were many volumes of such English Scripture in whole or in part, in such old English, that scarcely any Englishman could read them." —Plain Account of the English Bible, p. 8. Dean Maitland tells us how familiar the Familiar people of the Middle Ages were with the t0 the Bible: £e°Ple . "The writings of the Dark Ages are, if Middle I may use the expression, made of the Scrip- Ages tures. I do not merely mean that the writers constantly quoted the Scriptures and ap- pealed to them as authorities on all occa- sions, though they did this, and it is a strong proof of their familiarity with them; but I mean that they thought, and spoke, and wrote their thoughts and words, and phrases of the Bible; and they did this con- stantly, and habitually, and as the natural mode of expressing themselves."—The Dark Ages, p. 476. And• concerning the alleged antipathy to the Bible he says: "I have not fpUnd anything about the arts and engines of hostility, the blind hatred of half-barbarian kings, the fanatical fury of their subjects, or the reckless antipathy of the Popes. • I do not recollect any instance in which it is recorded that the Scriptures, or any part of them, were treated with indig- nity, or less than profound respect. * * * I know (and in saying this I do not mean anything but to profess my ignorance, for did I suppress such knowledge I might well be charged with dishonesty) of nothing 55, T H E CATHOLIC C H U R C H . which should lead me to suppose that any human craft or power was exercised to pre- • vent the reading, the multiplication, the dif- fusion of the Word of God."—Ibid., p. 240. Number of For a long time a dearly cherished weapon Versions against the Church was the myth thqt Luther Reforma*6 "discovered the Bible" by accident in his tion " monastery. A non-Catholic writer in the Athenaeum tells us something of the num- ber of editions of the Bible issued before the Reformation: "Dr. Edgar still repeats the oft-exploded notion that the Catholic Church had 'a wide- spread horror of Scripture translations, whether accompanied with notes or not, and however faultlessly executed.' .He does not seem to know that long before the Reforma- tion every Catholic nation all over Europe had versions of the Bible in the vernacular of the country. Between 1477, when the first edition of the French New Testament was published at Lyons, and 1535, when the first French Protestant Bible was published, upwards of twenty editions of the Bible in the French vernacular issued from the Catholic press. In Germany prior to the publication of the first edition of Luther's Bible in 1534, no fewer than thirty Catholic editions of the entire Scriptures, and parts of the Bible appeared in the German ver- nacular. In Italy, the very seat of the Pa- pacy, two editions of an Italiail translation of the whole Bible appeared in 1471, and several other editions appeared prior to the Reformation. These facts any student can verify by a "visit to the British Museum, where most of the Bibles are to be seen."— The Athenaeum, August 24, 1889, p. 246. 56. F R O M W I T H O U T Thè Church had no objection to the read- ing of the Bible by the faithful; what she ob- jected to was the reading of unauthorized and perverted editions of the Bible and licentious interpretations of the same. In- • deed the Church is accused by some non- Catholics of having allowed too easy access to the Bible. Karl, Pearson writing in the Academy declares: "The Catholic Church has quite enough Accessible to answer for, * * * but in the fif- to teenth century it certainly did not hold Catholics back the Bible from the folk, and it gave them in the vernacular a long series of de- votional works which for language and re- ligious sentiment has never been surpassed ; indeed, we are inclined to think it made-a mistake in allowing the masses such ready access to the Bible. It ought to- have rec- ognized the Bible once for all as a work absolutely unintelligible without a long course of historical study; and so far as it was supposed to be inspired, very dangerous in the hands of the ignorant."—The Acad- emy, August, 1886. The Church's precautions were based on Abuse of well grounded and reasonable fears, as Bible by events afterwards proved. Listen to the Protes- coinplaints of Protestants about the evils tants resulting from the unrestricted use of the Bible: "So irreverent and factious a use was made of the Bible that a proclamation was shortly issued declaring how' much the king was disappointed at the way in which many were abusing the privilege.- * * * Crom- well's injunctions of 1536 show that those, most favorable to the dissemination of the 57, T H E CATHOLIC C H U R C H . Holy Scriptures could not blind themselves to this exhibition of lawless zeal, for while the third injunction forbids any one to dis- courage Bible reading, it also exhorts strongly to the avoidance of contention and altercation; so controversial and irreverent was the.spirit of the times?'—Rev. J. H. Blunt, Plain Account of the English Bible, p. 45. In the Athenaeum Library in Boston is a copy of the famous London Polyglot Bible presented by King William and Mary to King's Chapel. In the preface of the work Dr. Walton, the editor, ironically writes: "Aristarchus in his day could hardly find seven wise men in Greece; but amongst us (English) are hardly to be found so many ignorant persons; for all are teachers, all divinely inspired. There is no fanatic or clown from the lowest dregs of the people who dares not give his dreams as the word of God. For the bottomless pit seems to have been set open, from whence a smoke has risen which has obscured the heavens and the stars, and locusts are come out with stings, a numerous race of sectaries and heretics, who have renewed all the old heresies and invented monstrous opinions of their own. These have filled our cities, villages, camps, houses, nay, our churches and pulpits too, and lead, the poor, deluded people with them to the pit of perdition."— Proef., in Bibl. Polyglot. Evils _ The result of the unrestricted use of the Resulting Scriptures at that time was that every those "fanatic or clown" made them support his Abuses fanatical and oftentimes immoral teaching, with the further result of discrediting • the Bible and all religion, and the consequent 58. F R O M W I T H O U T growth of infidelity on those lands that boasted most loudly of the "open Bible."- Of Germany, a non-Catholic writer in the Edinburgh Review says: "The land which was the cradle of the Reformation has become the grave of the reformed faith. * * * -All comparatively recent works on Germany, as well as all personal observation, tell the same tale. De- nial of every tenet of the Protestant faith among the thinking classes, and indifference in the masses, are the positive and negative agencies beneath which the church of Lu- ther and Melancthon has succumbed. * * * In contiguous parishes of Catholic and Protestant populations one invariable distinction has long been patent to all eyes and conclusions. The path to the Catholic Church is trodden bare; that to the Protes- tant Church is rank with grasses and weeds to the very door."—Edinburgh Review, Oc- tober, 1880, pp. 271, 276. And of the conditions in America the Rev. Dr. Percival says: "Even old-fashioned Protestantism is in America on the wane, and while the law of William Penn's own Pennsylvania still by statute fines those who speak against or in- sult (he Holy Scriptures of God, many Prot- estant ministers in the hundreds of pulpits of Philadelphia find no more interesting and exciting theme for their Sunday preach- ments than the showing of the Word of God to be the erring and often immoral and ridiculous word of man."—Nineteenth Cen- tury; 46, p. 516. But large and rapid have been the strides since that day. Harold Bolce, calling the • 5 9 T H E CATHOLIC C H U R C H . girls' colleges in the United, States 'the melt- ing pot of religion,' gives a view of the present status: "It is the alarm and protest of American communicants that girls go from Christian homes to study in institutions in which the Bible is not taught. The Bible is taught in the co-educational universities of the United States, but the character of that teaching will startle Christendom when the truth is known. The University of Michigan, for example, declares that the books of the Bible*are a composite of myth and legend, in the form of epos, hero-saga, fable, prov- erb, precept, folklore, primitive custom, clan and domestic law, and rhapsody. It is fur- ther set forth that these are of various and dubious origin; that the texts have been ed- ited and interpolated, 'and often corrupted and marred by ' endless copying'; that the Scriptural writings were ascribed, as a rule, to men who never wrote them; that they are nearly all difficult to understand; and that it is preposterous to ask humanity to stake its hope of salvation upon such a book. And at Chicago and California it is contended that, to the scientific mind, there is no 'his- toric certainty that Jesus ever lived,' and that no such record, 'which is known to us only through tradition, is the basis of saving faith. '"—"The Crusade Invisible," Cosmo- politan, February 1910, p. 313. The Bible The Protestant principle, "the Bible and Alone an nothing but the Bible," renders every man Ruie°of fe judge and. maker of his own religion, Faith hence the multiplicity of sects. Protestants adopted the Bible exclusively as the great weapon of self-defense; it has become their weapon of self-destruction. The Bible alone 60. F R O M W I T H O U T was, their foundation; they have destroyed the foundation; their own disintegration is only a matter of time. They made it the basis of authority; as a basis of authority it was an absurd principle; indeed, according to W. H. Mattock, science is showing it to be an unthinkable one: "It- tends to annihilate completely, in the eyes of every thinking man, the great prin- ciples which are the foundations of what is called Reformed Christianity. The first of these is the principle that the Bible contains in itself a clear indication of what Christian doctrine is, and is also its own warranty that j everything which it says is true. The sec- ond is the principle that if any further guide is required we shall find it in the beliefs and practices of Christ's earliest followers, the fundamental assumption of every school of Protestantism being that its own creed is that of the first Christians, given back to the light by the removal of the superstructures of Rome. Both these principles, the scien.- tific study of history is rendering year by year more completely untenable; indeed, we may say, more completely unthinkable."— Nineteenth Century, Vol. 46, p. 755. Events have proved that a silent book, the The True Bible, could not be a rule of faith for living Rule of men. God never could have intended such Faith an impossible principle. The Catholic rule of faith is two-fold, the remote and the proximate. The remote rule of faith is the word of God; being found in the Bible and tradition. Grotius grasped this principle and shows where it is embodied: "The seceders, to cover their own deed, I stoutly maintained that the doctrine of the 61, T H E CATHOLIC C H U R C H Church united with «the chief See had been corrupted by many heresies and by idolatry. This was the occasion of my inquiring into the dogmas of that church, of reading the books written on both sides, reading also . what has_ been written of the present state and doctrine of the Church in Greece, and of those joined to it, Asia and Egypt. I found that the East held the same doctrines •which had been defined in the West by uni- versal councils; and that their judgments :agreed on the government of the Church (save the controversies with the Pope) and on the rites of the sacraments unbrokenly handed down. I went further and chose to read the chief writers of ancient times, as -well Greek as Latin, among whom are Gauls and Africans; and those of the next three •centuries. I read both, all and often, but the later ones as much as my occupations/and circumstances allowed, especially Chrysos- tom and Jerome, because I saw that they were considered happier than the rest in the exposition of Holy Scriptures. Applying to these writers the rules of Vincentius of Lerins, which I saw to be approved by the most learned, I deduced which were the points which had been everywhere, always and perseveringly handed down by the tes- timony of the ancients, and by the traces of them remaining to the present day. I saw that these remained in that Church which is bound to Rome."—Hugo Grotius, Votum . pro Pace. Tom. I l l , p. 653. F R O M W I T H O U T . DOCTRINES O F T H E CHURCH. For the guardianship and propagation of Necessity the word of God, a visible society or church of a is necessary. Protestants, conscious of their Visible lack, of historical continuity, going back to Church the time of Christ and the apostles, invented the fiction of an invisible Church. How absurd this is Guizot shows: "When a religious spciety has ever been formed, when a certain number of men are 1 united by a common religious creed, are gov- erned by the same religious precepts, and enjoy the same religious hopes, some form of government is necessary. No society can endure a week, nay more, no society can endure a single hour, without a government. The moment, indeed, a society is formed, by the very fact of its formation it calls forth a government, a government which • shall proclaim the common truth which is the bond of society, and promulgate.and main- tain the precepts that this truth ought to produce. The necessity of a superior power, of a form of government, is involved in the fact of a religious as in that of any other society."—Civilization in Europe, Lec. V ,p . 131. The prQximate rule of faith, according to Necessity Catholics, is the teaching authority of the of In- living, infallible Church, with power to in- fallibility terpret and explain the Word of God.- Mal- lock argues that any religion that pretends to be a revealed religion must of necessity < be absolutely infallible. This seems to be obvious enough, and this is precisely the claim of the Catholic Church. Listen to Mallock: 63, T H E CATHOLIC C H U R C H . Admissi- bility of the Church's Super- natural Claims ' 'We shall understand this more clearly if we consider one of the characteristics that a revelation necessarily claims, and the re- sults that are at this moment in a certain prominent case attending on a denial of it. The characteristic I speak of is an absolute infallibility. Any supernatural religion that renounces its claim to this, it is clear, can claim to be a semi-revelation only. It is a hybrid thing, partly natural and partly supernatural, and it thus practically has all the qualities of a religion that is wholly nat- ural. In so far as it professes to be revealed it of course professes to be infallible; but if the revealed part be in the first place hard to distinguish, and in the second place hard to understand, if it may mean many things, and many of these things contradictory, it might just as well have never been made at all. To make it in any sense an infallible revelation, or in other words a revelation at all, to us, we need a power to interpret the Testament, that shall have equal authority with that Testament itself."—"Is Life Worth Living?" p. 274. Viewed in the proper light, Catholicism presents no insuperable difficulties either to reason or the moral sense. Once admit that we are free and responsible agents, living in a spiritual world, all the supernatural claims of the Church easily follow. Writing in the Nineteenth Century on this subject, Mallock says: "If we would obtain a true view of Cathol- icism we must begin by making a clean sweep of all the views that as outsiders we have been taught to entertain about her. We must, in the first place, learn to conceive her as a living, spiritual body, as infallible 64. FROM W I T H O U T and as authoritative now as ever she was, with her eyes undimmed, and her strength not abated, continuing to grow still as she has continued to grow hitherto; and the growth of her new dogmas that she may from time to time enunciate, we must learn to see, are from her standpoint signs of life and not. signs of corruption. And further, when we come to look into her more closely we must separate carefully thé elements we find in her, her discipline, her pious opin- ions, her theology and her religion. Let her be fairly looked at in this way—looked at not with any prepossession in her favor, but only without prejudice, and this much I am convinced of : I am convinced that if it be once admitted that we belong to a spiritual world, and in that world we are free and responsible agents, there will be no new dif- ficulties encountered either by reason or the moral senSe in admitting to the full the su- pernatùral claims of Catholicism. The study of other religions will not lie in our way ; the partial successes of it itself will not lie in our way, nor will many of its teachings if apprehended fairly. Difficulties, as I have said, we do% meet doubtless, but we have passed them long ago as we crossed the threshold of the spiritual world.. We have neither denied them nor forgotten them. We have done all that was possible; we have accepted them."—Nineteenth Century, 1878, p. 1034. Once admit the infallibility of the Church The (and zve have seen that revealed religion Sacraments necessarily demands this), it follows that all the doctrines which the Church teaches must be true. However, we shall consider some of the more disputed doctrines. One 65, T H E CATHOLIC C H U R C H . of the great distinguishing marks of _ the Church.is her sacraments, the means insti- tuted by our Saviour to apply the fruits of His Redemption to the souls of men] Goe- the, complaining of the way Protestantism has hacked and destroyed the sacramental system, argues for the sequence of the sac- raments as they are found in the Church: "I cannot on this occasion forbear recall- ing somewhat of my earlier youth, in order to make it clear that the great affairs of religion as embodied in the Church must be carried on with order and close coherence if they are to bring forward the expected fruit. Thé Protestant service has too little fullness and consistency to be able to hold the common people together, hence it often happens that members secede from it, and either form little communities of their own, or they quietly carry on their citizen life, side by side, without ecclesiastical connec- tion. Thus for a long time complaints have been made that the church-goers are dimin- ishing from year to year, and in just the same ratio the persons who partake of the Lord's table. As to both, but especially the latter, the cause lies very near; but who dares to speak it out? We will make the attempt. "In moral and religious as well as in physical and political matters man cannot do anything well extempore; he needs a se- quence from which results habit; he cannot represent to himself what he is to love and to perform as a single or isolated act; and in order to repeat anything willingly it must .not have become strange tc) him by discon- tinuance. If the Protestant worship lacks fullness in general, so when it is investi- 66. F R O M W I T H O U T gated in detail it will be found that the Protestant has too few sacraments, that indeed he has only one in which he is him- self an actor, the Lord's Supper; for Bap- tism he sees only when it is performed on others, and therefore derives no benefit from it. The sacraments are the highest in religion, the symbols to our outward sense of an extraordinary divine favor and grace. In the Lord's Supper earthly lips receive the embodiment of a Divine Being, and under the form of earthly nourishment are par- takers of a heavenly. This sense is just the same in all Christian Churches; it is now the sacrament, with more or less submis- sion in the mystery, with more or less ac- commodation .as to what is understood to be received; it always remains a great and holy thing, which in reality takes the place of the possible or the impossible, the place of that which man can neither attain to nor do with- out. But such a sacrament should not stand alone; no Christian can partake of it with true joy for which it is given if the sym- bolical or sacramental sense is not fostered within him. He must be accustomed to re- gard the inner religion of the heart, and that of the external church as perfectly one, as the great universal sacrament, which again divides itself into so many others, and com- municates to these parts its holiness, inde- structibleness and eternity. Here a youth- ful pair give their hands to one another, not for a passing salutation, or for the dance; the priest pronounces his blessing upon the act, and the bond is indissoluble. It is not long ere these wedded ones bring a third, made in their likeness, to the thresh- old of the altar; it is cleansed with conse- 67, T H E CATHOLIC C H U R C H . crated water, and so incorporated into the Church that it cannot forfeit this Benefit but through the most monstrous apóstacy. The child in this life practices himself in earthly things of his own accord, in heaven- ly things he must be instructed. Does it prove on examination that this has been fully done? He is next received into the bosom of the Church as an actual citizen, as a professor of truth, and of his own will, not without tokens' of the weightiness of this matter. Now he is first decidedly a Christian; now for the first time he knows his .advantages as also his duties. But meanwhile many a strange thing has hap- pened to him as man; through an affliction he has come to know, how critical appears the state of his inner self, and he will yet constantly question within himself of doc- trines and transgressions; but punishments will no longer find place. For here in the infinite confusion in which he cannot but get entangled, amidst the conflicting aims of Nature and Religion an admirable means of formation is given him by confiding his deeds and misdeeds, his infirmities and doubts, to a worthy man appointed express- ly for that purpose, who knows how to calm, to warm, to strengthen him; to chas- ten him by symbolical punishments, as it were; and at last through a complete wash- ing away of his guilt, to bless him and give him back the tablet of his manhood pure and cleansed. Thus prepared beforehand, and purely calmed to rest by many sacra- mental acts, which on closer examination branch forth again into minuter sacramental traits, he kneels down to receive the Host; and yet more to enhance the mystery of the 68. F R O M W I T H O U T high act,-he sees the chalice only in the dis- tance ; it is no common meat and drink that satisfies him; it is a heavenly feast, which makes him thirst after heavenly drink. Yet let not the youth believe that this is all he has to do; let not even the man believe.it! In earthly relations we are accustomed at last to depend on ourselves, and even then, knowledge, understanding and character will not always suffice; in heavenly things, on the contrary, we are never done learning. That higher feeling within us which on fre- quent examination finds itself at once truly at home is even oppressed by so much from without besides, that our own power hardly administers all that is necessary for counsel, consolation and help. But to this end a remedy is found to be instituted for our whole life, and an intelligent, pious man is continually on the lookout to show the right way to the wanderers, and to relieve the dis- tressed; And what has now been so well tried through the whole life shall show forth all its healing power With tenfold activity at the gate of death. According to a trust- ful custom, in which he has been guided from his youth up, the dying man receives with fervor those symbolical, significant as- surances, and where every earthly warranty fails, there by a heavenly one he is assured of a blessed existence to all eternity. He feels himself perfectly convinced that neither a hostile element nor a malignant spirit can hinder him from clothing himself with a glorified body, so that when in im- mediate relation with the Godhead he may partake of the boundless happiness which flows forth from Him. "In conclusion, then, in order that all may 69, T H E CATHOLIC C H U R C H . be holy, the feet also are anointed and blessed. They are to feel, in case of pos- sible recovery, an aversion to touching this earthlyy hard, impenetrable soil. A won- derful nimbleness shall be imparted to them by which they spurn from under them this hollow earth which attracted them before. "And so through a resplendent circle of equally holy acts, whose beauty we have only briefly hinted at, the cradle and the grave, let them lie perchance never so. far asunder, are bound together within one never-ending round. "But all these spiritual wonders spring not like other fruits, from the natural soil, where they can neither be sown nor planted nor cherished. We must supplicate for them from another region, a thing which cannot be done by all persons, nor at all times. Here the highest of these symbols meet us, according to ancient pious tradi- tion. We are told that one man may be en- dowed with grace, blessed and sanctified above another. But lest this should appear as a natural gift, this great grace,-bound up as it is with a heavy duty, must be com- municated to others by one who has author- ity; and the greatest good that a man can attain must be received and perpetuated on earth by spiritual heirship, yet without his being able to wrestle it out or seize upon its possession of himself. In the very ordina- tion of the priest everything is comprehend- ed which- is necessary for the effectual sol- emnizing of these holy acts, by which the many receive grace, without any other act being needful on their part, but of faith and implicit' confidence. And so the priest steps forth into the line of his predecessors and 70. F R O M W I T H O U T successors into the circle of those anointed with him, representing -Him, the great Source of blessings, so much more glorious- ly, as it is not the priest whom we reverence, but his office; it is not his nod tb which we bow the knee, but, to the blessing which he imparts, and which seems the more holy, and to come more immediately from heaven, in- somuch as the earthly instrument cannot at all weaken or invalidate it by its own sinful, yea, wicked,. nature. "How is not this truly spiritual connec- tion shattered to pieces in Protestantism! Since some of the above mentioned symbols are declared apocryphal, and only a few canonical; and how by their indifference to one of these will they prepare us for the high dignity of the other ?"—Goethe's Auto- biography, Trans. J. Oxenford, pp. 239-242. Among the sacraments there is one in par- xhe Real ticular most deari to the Church; it is the Presence Holy Eucharist or Real Presence, "the great mystery of Faith," wherein the Body and Blood of Jesus is really and truly present. Prof. J. B. Remensnyder, D. D., a Lutheran, writing in the Homiletic Review (Protes- tant) proves the Real Presence of Christ in the Eucharist from the different classical texts of Scripture, and shows the impossi- bility of giving a figurative interpretation to. these texts. He cites as further proof the interpretation which the Fathers of the first centuries gave to these texts. He then gives the findings of Protestant patristic scholars and 'historians of doctrike. We quote the latter part: "Neander says: 'The most common rep- resentation of the Lord's Supper was as the means of a spiritual, corporeal com- 71, T H E CATHOLIC C H U R C H . munion with Christ.' Ruckert: 'That the body and blood of Christ were given and received in the Lord's Supper was from the beginning the general faith, and this, too, at a time when written documents were not yet extant or widely diffused. No one op- posed this in the ancient Church, not even the arch-heretics.' Hagenbach—History of Doctrines: 'The Christian Church attached from the beginning a high and mysterious import to the bread and wine used in the Lord's "Supper.' Gieselér—History of Dog- ma: 'The idea which lies at the basis of most of the statements about the Lord's Supper is, that as the Logos was once united with the flesh, so in the supper it is now united with the bread and wine.' Krauth, after an exhaustive critical inquiry, con- cludes: 'The literal interpretation (of the Eucharistic words) is sustained by the uni- versal usage of the Church Catholic, by the judgment of the greatest of the Fathers,. Greek and Latin, and by the most eminent dogmaticians and expositors, ancient and. modern.' "The unrivaled patristic scholar Pusey thus summarizes: 'I have now gone through every writer who in his extant works speaks of the Hoiy Eucharist, from the death of St. John to the Fourth General Council, A. D. 451. I have suppressed noth- ing. I have given every passage with con- text. There is no room here for any alleged corruption. All the earliest Fathers 'state the doctrine of the Real Presence—all figree in one consentient exposition of our Lord's* words. 'This is My body, this is My blood.' The confessions of the Romish, Greek and earliest Protestant Church Con- 72. F R O M W I T H O U T fessions are here essentially one. And if this Consensus of Universal Christendom, this sure belief of all the Christian cen- turies, amounts to nothing in the exposition of so cardinal a doctrine of the Scriptures, what assurance can we have as to any Christian article ?"—The Real Presence, Homiletic'Review, June, 1894, p. 503. Further on he adduces the testimony of Luther in support of this doctrine, saying: "And Luther, who in his tremendous struggle with Rome felt compelled to as- sume sc5 indifferent an attitude towards tra- dition, yet felt that the concurrent testimony was too overwhelming, 'and so, speaking of the Real Presence he gives this conclusion: 'This article has been unanimously believed and held from the beginning of the Chris- tian Church to the present hour, as may be shown from the writings of the Fathers both in the Greek and Latin languages, t which testimony of the entire Holy Chris- tian Church ought to be sufficient for us, even if we had nothing more.'"—Ibid., p. 504. Truly there is Ho want of proof; it is The Holy want of faith which keeps men from be- Sacrifice lieving this most sacred, most weighty, most ^ beautiful mystery of the Christian religion. The Holy Eucharist is at'once a sacra- ment and a SACRIFICE. The Rev, John Johnson testifies to this latter truth: "I am fully persuaded that we may as easily demonstrate the truth and necessity of the doctrine of a Sacrifice in the Eucha- rist as any Qther point now in dispute. * * * It was the chief design of those who have formerly set themselves to defend the Eucharistic.Sacrifice to prove the thing - 7 3 T H E CATHOLIC C H U R C H . Celibacy of the Clergy itself, viz., that our Saviour instituted and the apostles and primitive Church believed and practiced this Sacrifice; and I crave leave to say that there was no necessity for me or any one else to take any further pains in this matter, for that our Saviour intended the Eucharist to be a Sacrifice, and that the primitive Church did* so esteem it and Use it was as clear as anything need be."—"The Unbloody Sacrifice," Johnson's Works, Vol. I p. 17. Celibacy of the clergy is a disciplinary meas- ure of the Church intimately connected with the Holy Sacrifice of the Mass. Violations of this high and holy state undoubtedly there have been and will be-^-we must remember that among the twelve chosen by our Lord Himself one was found unfaithful—but this high standard was set by our Lord and His apostles, and the Church declares that only those who can realize this high ideal are worthy to serve at the altar of God. It is above the world, and the world either through admiration praises it, or through envy attacks it. Search thé ages, scour the whole world, gather as many scandals as possible, let them be admitted to the full, yet this virginal state of life will ever remain a bright gem pf glory in the diadem of the Church. It cannot be denied that Protes- tantism lowered the Christian idegl, And made its standard of the earth and of the flesh when it struck at celibacy. Cobbett says in answer to the objection that it is an unnatural state: "It has been represented as 'unnatural' to compel men and women to live in the un- married state, and as tending to produce propensities to which it is hardly proper 74. F R O M W I T H O U T even to allude. In the first place, the Cath- olic Church compels nobody to make such a vow. It only says that it will admit no one to be a priest, monk, friar or nun who rejects such a vow. St. Paul strongly rec- ommends to all Christian teachers an un- married life. The Church has founded a rule on this recommendation, and that, too, for the same reason that the recommenda- tion was given, namely, that those who have flocks to watch over, or, in the language of our Protestant Church, who have the care of souls, should have as few as possible of other cares, and should by all means be free from those incessant and sometimes rack- ing cares which are inseparable from a wife and family. What priest who has- a wife and family will not think more about them than about his flock? Will he, when any part of that family is in distress from ill- ness or other cause, be wholly devoted, body and mind, to his flock? Will he never be tempted to swerve from his duty in order to provide patronage for his sons and for the husbands of daughters? Will he'always as boldly stand up and reprove the lord or the squire for their oppressions and vices as he would do if he had no son for whom to get a benefice, a commission or a sinecure? Will his wife never have her partialities, her tattlings, her bickerings among his flock, and never on any account induce him to act toward any part of that flock contrary to the strict dictates of his sacred duties ? And to omit hundreds, yes, hundreds, of reasons that might in addition be suggested, will the married priest be as ready as the unmarried -one to appear at the bedside of sickness and contagion ? Here it is that the calls on him 75, T H E C A T H O L I C C H U R C H . are most imperative, and here it is that the married priest will—and with nature on his side—be deaf to those calls."—History of the Reformation, pp. 85-86. Confession Confession with the pardon of sins, in the ®nd. Sacrament of Penance, has been a stumbling of Sins block for many Protestants. Individuals may be found among them who say they admire many good, beautiful and true things in the Church, but that they rebel at the thought of confession. Now if there is one thing which should attract them it is con- fession, which is the very mercy seat of Christ; and surely in the Church of Him who had such mercy for sinners, who lifted the sinful woman from the dust, who par- doned the penitent thief on the cross, and who taught us the parable of the Prodigal Son, a throne of mercy must be found. It is found in the confessional. Bishop Sparrow (Protestant), proving that Christ "gave the power of remitting sins to His priests, cites St. Jerome, St. Gregory and other .early Fathers of the Church, and goes on to say: "I could name more Fathers, as St. Au- gustine, St. Cyprian and others, but I spare. These I have named are enough to give tes- timony of the former generation; men too pious, to be thought to speak blasphemy, and too ancient to be suspected of Popery. But to put all out of doubt, let's search the Scriptures; look into the 20th of St. John, V. 23. 'Whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain they are retained.' Here is plainly a power of remitting sins granted to the priest by our blessed Saviour. Nor can it be understood of remitting sins by preach-, ing, as some expound it, nor by baptizing, 76. F R O M W I T H O U T as others guess, for both these, preach and baptize, they could do long before; but this power of remitting they receive not till now, that is, after His Resurrection. That they could preach and baptize before is plain."— Sparrow's Rationale, p. 313. Dr. Liddon is careful to make the same distinction: "The prayer book teaches distinctly that a priest has the power of promoting abso- lutions which are ratified in heaven. This can only be evaded by an unhistorical and non-natural interpretation of the plain words of the Ordinal and 'Visitation of the Sick' Service. If preaching forgiveness in Christ's 'Name' was all that had been meant a very different form of words would not merely have answered the purpose of the Church, but would „have answered it much better."—Life and Letters of Henry P. Lid- don, Johnson, p. 191. Elsewhere he says: "The power of remitting and retaining sins was given by our Risen Lord in the upper room with closed doors on the even- ing of the day of the Resurrection. In this way Jesus provided a remedy for the wounds which sin would leave on the souls of His redeemed."—Clerical Life and Works, "Secret of Clerical Power," p. 159. A blind, destructive work of Protestant- TheCom- ism was the denial of the beautiful doctrine munion of of the Communion of Saints. How could Samts any one who believed in the efficacy of the prayers of holy men on earth admit that their prayers and power and love ceased when they were numbered among the friends of God in heaven? How gross and 77, T H E CATHOLIC C H U R C H . unspiritual is the Protestant doctrine! Mal- • lock, an outsider, notes the absurdity of their dbjection in these words: "The practice of the invocation of saints seems to many to complicate the whole re- lation of the soul to God, to be introducing a number of new and unnecessary go- betweens, and to make it, as it were, com- » municate with God through a dragoman. But the case is really very different. Of course it may be contended that intercessory prayer, or that prayer of any kind, is an ab- surdity ; but for those who do not think this there can be nothing to object to in the in- vocation of saints. It is admitted by such men that we were not wrong in asking the living to pray for us; surely therefore it is not wrong to make a like request of the dead."—"Is Life Worth Living?" p. 296. Mary, Again, Protestdnts say that Catholics Saints honor the Blessed Virgin Mary too much. L Again the objection is gross and unspiritual. Must they not see that the honor, power and glory not only of the Mother of God, but of the least of the children of men, transported to and transformed in the kingdom of heaven, is immeasurably beyond anything we can conceive of it?' The poets, with a clearer vision and a finer sense of expres- • sion, pay their tribute to her, our fellow- creature, whom God so deigned to honoru KeVle thus speaks of the honor and glory of Mary: "Ave Maria! thou whose name " All but adoring love can claim, Yet may we reach thy shrine; For He thy Son and Saviour, vows, 78. F R O M W I T H O U T To crown all lowly, lofty brows With love and joy like thine." —The Christian Year. The Annun- ciation, p. 198. Wordsworth thus speaks of her Immac- ulate Conception: "Mother, whose virgin bosom was uncrost With the least thought to sin allied; Woman above all women glorified, Our tainted nature's solitary boast; Purer than foam on central ocean tost." —Wordsworth's Works, Vol. 4, p. 114. And• Longfellow tells of her. intercessory power: "This is indeed the'blessed Mary's land, Virgin and Mother of our dear Redeemer; All hearts are touched and softened at her name: Alike the bandit with the bloody hand, The priest, the prince, the scholar and the peasant, The man of deeds, the visionary dreamer, Pay homage to her as one ever present; And even as children who have much of- fended A too indulgent father, in great shame, Penitent, yet not daring unattended To go into his presence, at the gate Speak with their sister, and confiding wait Till she goes in before and.intercedes; . So men, repenting of their evil deeds, And yet not venturing rashly to draw near With their requests an angry father's ear, Offer to her their prayers and their con- fession. And she for them in heaven makes inter- cession. 79, T H E C A T H O L I C C H U R C H . And if our faith had given us nothing more Than this Example of all Womanhood, , So mild, so merciful, so strong, so good, So patient, peaceful, loyal, loving, pure, This were enough to prove it higher and truer, Than all the creeds the world had known before." .—Longfellow's Poems (Cambridge edition). The Golden Legend, p. 453. Purgatory Part of the doctrine of the Communion of Saints is the belief in Purgatory, where they who have left this life, free from mor- tal sin, yet with some stains of earth upoji them, are purged of those stains by the prayers of those on earth. Tennyson makes the dying Sir Bedivere say: "I have lived my life, and that which I have done, May He within Himself make pure! but. thou, If thou shouldst never see my face again, Pray for my soul. More things are wrought by prayer Than this world dreams of. Wherefore let thy voice Rise like a fountain for me night and day. For what are men better than sheep and goats That nourish a blind life within the brain, ' If knowing God they lift riot hands in prayer, Both for themselves and those who call them friends? For so the whole round earth is every way Bound by gold chains about the feet of • God." —Morte d'Arthur Poems, p. 40. 80. F R O M W I T H O U T Dr. Johnson explains the reasonableness of this doctrine. Boswell, his biographer, . relates the following conversation with him: "What do you think, sir, of Purgatory, as believed by the Roman Catholics ? Johnson: 'Why, sir, it is a very harmless doctrine. They are of opinion that the generality of mankind are neither so obstinately wicked as to deserve everlasting punishment, nor so good as to merit being admitted into the so- ciety.of blessed spirits; and therefore that God is graciously pleased to allow of a mid- dle state, where they may be purified by cer- tain degrees of suffering. You see, sir, there is nothing unreasonable in this.'"— Boswell's Life of Johnson, Vol. I, p. 350. And Johnson showed his own belief in this doctrine, which he considered consoling, by praying for his departed wife. Here is an extract from his "Prayers and Medita- tions": "I kept this day as the anniversary of my Tetty's death, with prayer and tears in the morning. In the evening I prayed for her conditionally, if it were lawful."—Ibid., p. 131. , In being compelled to explain the Cath- Images olic doctrine about images, and protesting that Catholics do not ADORE them, one feels ffipjjj making an apology for insulting the in- telligence of one's readers; and yet the igno- rance of some, fostered by the malice of others, demands an explanation. Made up as we are of body as well as soul, and being so wrought upon by the senses, .images, statues and paintings are but a natural and laudable means of conveying truth to us; and let us add that it is not the least spirit- 81, T H E CATHOLIC C H U R C H . Catholic Doctrines Easy of Acceptance ual who are influenced most and best by these material means. Let Carroll D. Wright apologize for those who miscon- ceive the Catholic doctrine and practice: "I used to feel that it was mere idolatry, or absence of refined mentality, that led the Spanish or Italian peasant to kneel before the image of the Virgin Mother. A deeper appreciation of the aspirations of the hu- man soul has removed that feeling from my mind. When I see an ignorant worshipper kneeling in prayerful atttiude I come to the conclusion that there is the evidence of divine aspiration. * * * It has been through the innumerable representations of the Madonna, as brought out in the com- mon forms, as well as in the masterpieces of creative art, that religion has received in many lands its most stimulating influence." —Munsey's Magazine, Vol. 17, p. 564. Dr. Arnold of Rugby fame says on the same subject: "In the crypt is a calvary, and figures as large as life representing the burial of our Lord. The woman who showed us the crypt had her little girl with her; and she lifted up the child, about three years old, to kiss the feet of our Lord. Is this idolatry? Nay, verily; it may be so, but it need not be, and assuredly is in itself right and natural. I confess I rather envied the child. It is not idolatry to bend the knee, lip and heart to every thought and image of Him; our manifest God."—Stanley's Life of Dr. Ar- nold, p. 468. In going over these doctrines of the Church we see, on the testimony of non- Catholics, that there is nothing unreasonable 82. F R O M W I T H O U T in them. Why, then, have Protestants such repugnance for them? Not because of the doctrines themselves, for they are not only reasonable, but beautiful and true, but be- cause they haveJbeen misrepresented. They have been distorted and presented by the enemy in an ugly and hideous visage, and the minds of men have been prejudiced against them, and Catholics have been per- secuted and called idolaters and 'other harsh names for believing them; which is only an- other instance of the unfair methods of the opponents, showing their own weakness and the Church's strength. H. D. Sedgwick says: "To an outsider the separate dogmas of the Roman Catholic Church are no more difficult of acceptance than the dogmas she shares with Protestant sects. The fall, the atonement, the divinity of Christ, the Trin- ity, the clauses of the Apostles' Creed, are larger and more exacting of belief than the authority of the Fathers, the Immaculate Conception of Mary, the infallibility of the Pope in matters of faith and morals. To an outsider the dogmatic Protestant seems to'strain at a gnat and swallow a camel."— Atlantic Monthly, Vol. 84, p. 493. T H E CHURCH AND MISSIONS Protestants are so continually telling• us what they are doing in the foreign mission field that it may be well to hear some Prot- estants tell what Catholics are doing there. The Catholic Church is the only one thai Missioi ever converted a nation in the past; she is Power the only one that is doing it now. She pos- the Chl 83, T H E CATHOLIC C H U R C H . sesses the same missionary power as of old, for the same divinity dwells within her. Macaulay says: "The Catholic Church is still sending forth to the farthest ends of the world mis- sionaries as^'zealous as those who landed in Kent with Augustine, and still confronting hostile kings with the same spirit with which she confronted Attila."—Essays, Ranke's History of the Popes, Vol. I l i , p. 304. Dr. H. W. Baxley, viewing the failure of Protestant missions in the Hawaiian Islands and the success of the Catholics there, is led to speak of the like failure of Protestants and success of Catholics in the missions to, the Indians of North America in the early days. He says: • "The great success of Catholics in these islands reminds us of the more glorious re- sults attendant on the mission of the priest than on that of the Puritans of North America. While the former, through the benign influence of true religion and a rea- sonable conformance to the outward life, simple habits and natural instincts of the Indian, possessed"themselves of the door of the human nature, the heart, and by-kind- ness, sympathy, persuasion and rational ap- peal passed through it to the inner seat of his convictions; the cold, unbending, un- pitying and uncompromising discipline of Puritanism sought to attain the same end by dictatorial harangues on election, justi- fication and sanctification, unintelligible to themselves, and incomprehensible to their hearers; and by harsh decrees, fierce denun- ciationg and finally by the practical enforce- 84. F R O M W I T H O U T ment of death and damnation. The result of these two systems of proselytism are matters of record. The former, introduced by the French Franciscans on the rocky shores of Maine, was subsequently borne thence along the great valley of the St. .Lawrence and the Lakes, even to that of the Father of Waters by the Jesuits; winning the confidence and love of the untamed sav- age, guiding him to the peaceful contempla- tion of truth, and along the path "that leads to eternal life. While the latter wrote in blood the record of aboriginal repugnance, and of their own persecutions, oppression and final extermination of a race whom they professed to seek' with the Gospel of Peace, but in fact destroyed with the weap- ons of war; and when at a later day they seized the happier fields of Catholic mis- sions along the St. Lawrence and the Lakes there, too, they blasted the fair face of a benignant Christianity by the terrors of uncompromising heartlessness, intolerance, cruelty and selfishness. As a New England historian has asked in regard to the con- trasted spirit of the missions of that day, equally applicable to the missions of which we have been speaking in the Hawaiian Islands—'Can we wonder that Rome suc- ceeded and that Geneva failed? Is it strange that the tawny pagan fled from the icy embrace of Puritanism and took refuge in the arms of the priest and Jesuit?' "What I Saw on the West Coast of South and North 'America and in the Hawaiian Islands," pp. 582-583. Rev.- Dr. Isaac Taylor, writing in "The Great Missionary Failure," likewise tells of 85, T H E CATHOLIC C H U R C H . the failure of Protestants and the success of Catholics: "I believe our methods are not only un- successful, but altogether wrong. We must - return to those methods which were crowned with such marvelous triumphs in the centuries which saw the conversion of the northern nations (by the Catholic Church). The modern method is to hire a class of professional missionaries, a mer- cenary army, which, like other mercenary armies, may be admirably disciplined, and may earn its pay, but it will never do the work of the real soldiers of the Cross. The hireling may be an excellent hireling, but for all that he is' a hireling. If the work is to be done, we must have men influenecd by the appstolic spirit, the spirit of St. Paul, of St. Columba, St. Columbanus and St. Xavier. These men brought whole nations to Christ, and such men only, if such men can be found, will reap the harvest of the heathen world. They must serve not for pay, but solely for the love of God. They must give up all European comforts and European society, and cast in their lot with the natives, and live as the natives'live, counting their lives for naught, and striv- ing to make converts, not by the help gof Paley's Evidences, but by the great renun- ciation which enabled Goutama to gain so many millions of disciples. * * * Gen- eral Gordon, a zealous Protestant, if ever there was one, found none but the Roman . Catholics who came up to this ideal of the absolute self-devotion of. the apostolic mis- sionary. In China he found the Protestant missionaries with comfortable salaries''of £300 a year, preferring to stay on the coast, 86. F R O M W I T H O U T while the Roman priests left Europe never to return, living in the interior with the natives, as the natives lived, without wife, or child, or salary, or comforts, or society. Hence priests succeed as they deserve to succeed, while the Protestant missionary fails. True missionary work is necessarily heroic work, and heroic work can only be done by heroes. Men not cast in the heroic mould are only incumbrances."—Fortnight- ly Review, October, 1888, pp. 449-500. Mr. Richard Barry tells of the present- day ways and means of Protestant mission- aries, namelymoney, supplies and equip- ment impressive enough to arouse covetous- ness in the souls of the natives: "The missionaries make a convincing ar- gument for the necessity of their equipment, i. e., convincing to business men. If they do not live in a way to impress the Oriental, they say they cannot hope to convert him. Nothing about spirituality; nothing about the life everlasting; nothing about Chrisr tianity. No. Spiritual conviction is not up to date. What the missionary of today needs is a good endowment, substantial buildings, plenty of rice money, a retinue of servants and the ever-hovering presence of a fleet of battleships. "Although I am not a Catholic and was raised in a Protestant church, I must con- fess that when I traveled down the Yang Tse Kiang my allegiance instinctively went out to the three Jesuits who were traveling in the steerage, wearing Oriental garb, mak- ing themselves as inconspicuous as possible and acting, to all outward semblance, like Chinamen, holding faith with their triple vow of Silence, Poverty and Obedience. •87 T H E CATHOLIC C H U R C H . "At the same time there were at the table .with me in the first saloon three Protestant missionaries, of three different denomina- tions, each with his own Chinese servant, and each explaining to me at different times how he really ought to have more money to get along properly in that heathen country. Had it come to a spiritual show-down I fear I should have cast my lot with the Jesuits. Their conduct accorded more closely with my interpretation of the New Testament." —Business vs. Christianity, Pearson's Mag- azine, April, 1910, p. 477. T H E CHURCH AND MORALITY. ' In the pandemonium of wild and criminal ideas, social, religious and moral, that are rushing in upon the world and leaving dev- astation in their wake, as in other days the hordes of barbarians came driving each other in upon Europe, there is only one power now, as there was then, that can rise secure above them, stay destruction, control and direct the blind, violent forces and bring order out of chaos. The only moral power in the world today that can speak with authority is the Catholic Church. She is thè only power that will speak, though whole nations be torn from her bosom, as was the case when she refused to minimize one iota of the moral law and grant Henry VIII. a divorce, which she could not sanc- tion; whereas Protestantism fell down in its defense of the moral law when Luther allowed the Landgrave of Hesse to take a second wife. Acts of moral weakness may happen to any individual, for all men are. 88. FROM W I T H O U T human, and for individual acts no system is to be condemned whose principles Are clearly and strongly opposed to. those acts; but when the system itself compromises and concedes on principles that are essential and primary, then it betrays its vulnerability, and sooner or later death and dissolution will find it out. Moreover, if Protestantism is to be' logical, why is not its primary principle, "the right of private judgment," applied to matters of conduct as well as matters of be- lief? Alas! Men soon become? logical if any license is gained thereby, and now, without sustaining power or sustaining principle, Protestantism is caught helpless in the current of the new ideas propagated in the universities of the land. How they affect moral principles Harold Bolce tells us: "They teach young men and women, The New plainly, that an immoral act is merely one Morality contrary to the prevailing conceptions of society ; and that the daring who defy the code do not offend any Deity, but simply arouse the venom of the majority—the ma- jority that has not yet grasped the new idea. Out of Harvard comes the teaching that 'there are no absolute evils,' and that the 'highest ethical life consists at. all times in the breaking of rules which have grown too narrow for the actual case.' "—Cosmopoli- tan, May, 1909, p. 666. Again he says of the university teaching: "The new morality based only upon what is expedient has its parallel, so some teach, in the transformations wrought in every phase of material advance. The whole tan- gible world has broken ancient fetters and 89, T H E CATHOLIC C H U R C H . Moral Failure of Protes- tantism Moral Excellence of Catholics is utilizing methods up to daté. And moral- ity should be at least as modern as machin- ery."—Ibid., p. 676. Speaking of one of the professors whose teaching is characteristic, he says: "Ethics, he explains, grow out of cus- toms, and are not antecedent to them. He regards ethical notions as mere 'figments of speculation' and as 'unrealities that ought to be discarded altogether.' "—Ibid., p. 666. It may have taken some time for the truth to become apparent, but here we have the proof of what the Rev. Dr. Percival says of the moral as well as the doctrinal failure of .Protestantism: "The doctrines and morals of Protestant- ism have been placed in the balance these three hundred years and have been found wanting."—Nineteenth Century, Vol. 46, p. 515. • For the more extensive study of the su- perior moral power of the Church over the sects, according to the testimony of non- Catholics, consult "Catholic and Protestant Countries Compared," by Rev. A. Young. But for those who will see there is no need of going afar; the moral power of the Church is manifest in the purity—that in- dex of morality—of the uncompromisingly Catholic people, the Irish race, who are your very neighbors. Froude had no love for Irish or Catholic, yet he was forced to confess that the Church kept the Irish peo- ple WONDERFULLY MORAL. He says : "Whether the priests could have prevent- ed agrarian outrages may certainly be asked, but in justice to them it must be said that their influence had kept the peasants 90. F R O M W I T H O U T wonderfully moral. Wealthy men. may sleep in Ireland with unlocked doors with a security that no police in New York or London could secure, so absolutely honest are the people. Offenses of impurity, also, are almost entirely unknown."—J. A. Froude, New York Times, Oct. 25', 1872. Neither had Lecky any great love for this same people, yet he says: "The nearly universal custom of early marriages among the Irish peasantry has alone rendered possible that high standard of female chastity, that intense and zealous sensitiveness respecting female honor, for which, among many failings and some vices, the Irish poor have long been prominent in Europe."—European Morals, II, p. 153. It need hardly be pointed out that it was the high standard of female chastity that produced early marriages, and not early marriages that caused the high standard of morality. For a long time this chaste people were given credit for no good. Evidence or no evidence, they were condemned, because they were Catholics. Their struggle against the tyranny of prejudice was a long and bit- ter-one, but truth is patient as well as mighty and will prevail. Dr. Jane E. Robbins, lec- turing before the Maine Teachers' Conven- tion at Bangor, told that assembly: "We are beginning," she said, "to appre- ciate the Irish as a people, and to under- stand more clearly what John Ruskin meant when he said that to the Celtic undercurrent of our Anglo-Saxon blood is due the great- ness of America. There was a time when the dreSd of Catholicism lay with exceeding 91, T H E CATHGLÏC C H U R C H heaviness upon our Puritan'minds; there was. a time when the good American could but fear the dominating influence of the powers at Rome; but since then the world has moved apace, and we today who are in the midst-of a struggle with materialism on every side can but realize in all seriousness the vast amount of good accomplished by this Church and its ideals. The Catholic churches of Greater New York stand in a united body—an integral Spiritual influence —against the spirit of commercialism, the mad rush for riches in the seething mael- strom of 'the street,' which is today sapping the foundation and draining the vitality of our spiritual life."-^-Bangor News, Oct. 28, 1904. And an editorial writer in the Boston Herald says: "With the laity of the Church organized as never before to promote systematic ex- tension of the faith in remote and less wealthy dioceses, and to shape legislation affecting public morals and curbing social evils, it is apparent that a force is enlisted for spiritual and ethical ends which the pure- ly secular and materialistic factors in our life will find most formidable."—Boston Her- ald, Feb. 4, 1910. Infanti- One of the great moral evils that is sap- cide and ping ¡}le nation at the very source of life, crushing the spirit of sacrifice, shattering fidelity to higher moral ideals and corrupt- ing mothers in the most sacred duty that nature lays upon them, is the sin of infanti- cide and foeticide. So widespread has this crime become, and so-inimical to the inter- ests of the nation, that the President of the 92 FROM W I T H O U T Republic has felt called upon to raise his of- ficial voice in protest against it. The utter helplessness of Protestantism- in combating this. evil and the beneficent power of the Catholic Church is known to all. A Prot- estant writer in Harper's Magazine, says: "We are Shocked at the destruction o f ' human life upon the banks of the Ganges, but here in the heart of Christendom foeti- cide and infanticide are extensively prac- ticed under the most aggravating circum- stances. * * * It should be .stated that believers in the Roman Catholic faith never resort to any such practices; the strictly American are almost alone guilty of such crimes."-»-Harper's Magazine, 1869, p. 390. And the Rev. Cyrus Townsend Brady, writing on the Decrease in the Ministry, finds one reason, but not the only one, in- deed, in race suicide among so-called church families. Even the ministry itself, accord- ing to him, is affectedly this tendency. He says: "In the first place, the source of supply has radically decreased. I give it as my deliberate judgment, having made some study and investigation of the matter and speaking not at random, that in the class in which the larger part of the membership of the church is to be found there is a shocking and alarming decrease in the number of children springing therefrom. In other words, race suicide begins in the so-called better classes, the more highly educated, the wealthier, the more cultivated classes. I ad- mit this with shame and sorrow. The av- erage to which we point with pride when considering the vital statistics, deaths and 93, T H E CATHOLIC C H U R C H . births, is\ maintained by the poorer and. humbler folk—God bless them! "The ministry of the church, as I believe, comes from the class which produces the fewest children. Even the ministry itself partakes of the tendency, for the families of the married clergy are very much smaller than they were. For instance, in a convo- cation in-which I formerly lived there were sixteen clergymen; twelve of them were married, two were celibates and two were bachelors. The twelve clergymen were fathers of but twenty-six children. Of the twenty-six probably half of them were girls. Two had none, two had one, three had two, three had three, one had four, and one, the writer, had six. The average A âs little more than two to a clergyman. - "In a parish in which I was once rector the number of childless families who rented pews was greatly in excess of the number who had children. And yet some of the families had been church families, so-called, for generations, and had been represented in the ministry repeatedly. In the Sunday school of that parish there were about 350 children against nearly three times as many confirmed members. In the whole diocese, which was a typical American diocese of the first class, there were 20,000 communi- cants, as against 8,000 children in the Sun- day schools. "It is sometimes said that the Episcopal Chufch has a larger proportion of educa- tion, culture and wealth than any other church in the land. However this may be, the decreased number of children is an ob- vious fact. The Presbyterian and Congre- gational churches, in which social conditions 94. FROM W I T H O U T probably approximate our own, have the same melancholy tale to tell."—Review of Reviews, February, 1910, pp. 209-210. But it is not so much the shameful prac- tices, as the principles which are unblushing- ly defended, that are alarming and shocking. Almost any day one may see recorded in the newspapers the sentiments expressed in the following news dispatch concerning a women's club in one of our western cities: "After an animated discussion yesterday it was unanimously agreed that the senti- ment of the club upon this much mooted scheme should be henceforth expressed in this motto: 'Quality rather than quantity; fewer but better babies.' One of the mem- bers was heartily applauded when she lik- ened children to blooded stock, and declared that if people were as careful in the re'aring and development of their progeny as some of the stock raisers were of their prize ani- mals, there would be a speedy uplifting of the human race."—-Boston Herald, Dec. 9, 1905. The new ideas of the university have traveled apace. Comparing human beings to blooded beasts in the "uplifting" of the race reveals how grovelingly low the moral standard has been dragged down! It also reveals the hopelessness of every moral power outside the Catholic Church. Akin to these sins-and crimes is the wide- Divorce spread evil of divorce, and in the latter, as in the former, the Catholic Church is the only hope and power. What a menace to the nation this sin is Prof. Austin Phelps tells us in a pamphlet issued by the New England Divorce Reform League: "We are not half awake to the fact that by our laws of divorce and our toleration 95, T H E CATHOLIC C H U R C H . of the social evil we are doing more to corrupt the nation's heart than Mormonism ten-fold."—Loco citato. The Rev. Dr. Morgan Dix tells us how this evil is growing, and the progeny of filthy, loathsome crimes it is begetting: "The practical result of this facility of divorce is that in the New England, states alone families are broken up at the rate of two thousand every year. And again note this i that while the laws protecting marriage have been gradually weakened, and facilities for divorce extended, crimes against chas- tity, morality and decency have been stead- ily increasing. In Massachusetts, from 1860 to 1870, during which times divorces have increased two and a half times, while mar- riages have increased hardly four per cent, and While all convictions, for crime have increased hardly one-fifth, those crimes known as being against 'chastity, morality and decency,' filthy crimes, loathsome, in- famous, nameless crimes, have increased three-fold. Looseness of legislation has en- couraged looseness of living, and disproved the plea that sins against chastity will dimin- ish if the law regulating marriage is made less strict."—"Lectures on the Calling of a Christian Woman," p. 123. Again he says: "Another fact must be stated. From the total of marriages registered in the several states, those contracted and solemnized by Roman Catholics must be deducted, for they —all honor to them!—allow no divorce a vinculo, following literally the command of our Lord Jesus Christ. Among Protestants or non-Roman Catholics the divorces oc- cur; and these run up to as high a rate as 96. FROM W I T H O U T one divorce in every fourteen marriages in Massachusetts, and in Connecticut to one in every .eight."—Ibid., p. 123. The evil is constantly growing. The of- ficial report of the vital statistics of the State of Maine for 1903 records: "In 1903 there was decreed in Maine one divorce for every 6.6 marriages solemnized." —Maine Report, p. 89. Which means that, among non-Catholics, one out of every six marriages is dissolved by divorce. • The Rev. Dr. Dix says of the origin, cause and result of the divorce evil: "This is not only a sign of an infidel so- ciety ; it is also an upgrowth from the prin- ciples which form the evil side of Protes- tantism. There can be no doubt as to the genesis of this abomination. I quote the language of the Bishop (Protestant) of Maine, 'Laxity of opinion and teaching on the sacredness of the marriage bond, and on the question of divorce, originated among the Protestants of Continental Europe in the sixteenth century. It soon began to ap- pear in the legislation of Protestant states on that continent, and nearly.at the same time to affect the laws of New England. And from that time to the present it has proceeded from one, degree to another in America, until the Christian conception of the nature and obligations of the marriage bond finds scarcely any recognition in legis- lation, or, as must be inferred in the pre- vailing sentiments of the community.' This is a heresy born and bred of free thought as applied to religion; it is the outcome of the habit of interpreting the Bible according to T H E CATHOLIC C H U R C H . man's private judgment, rejecting ecclesias- tical authority and Catholic tradition, and asserting our- freedom to believe whatever we choose, and to select what religion pleases us best."—Ibid., p. 136. •Of course, "the new morality based, only upon what is expedientfinds nothing shocking in divorce; indeed, some of its apostles go so far as to consider marriage itself as old-fashioned. But for those who believe in the moral law there is something alarming in the increasing infanticide, foeti- cide and divorce, the crimes that grow apace with them, the accompanying loss of moral sense, and, what is worse, the rapid spread of the new morality. It is horrible to con- template what the result would be in a few generations if thS Catholic Church were taken away and were not here to protest and combat against'them. It is apparent even to non-Catholics that the moral hope of the nation is in the Catholic Church. Charity We are not unmindful of the behest of °f the Christ that "the left hand knoweth not what the right hand doeth;" indeed, that injunc- tion is embodied and exemplified nowhere as in the works of charity of the Catholic Church, as a study of the works and con- stitutions of the different Catholic charity orders will show; yet in treating of the Church this subject must be considered, and here as elsewhere only the. testimony of non- Catholics will be quoted. They will tell us that hospitals and asylums for. young and old, the poor, the sick, lepers and insane and all manner of afflicted were given to the ivorld by the Catholic Church. There is no ill that human flesh is heir to but can find 98. FROM W I T H O U T some religious order founded in the Church to minister to its relief. The following pas- sage is rather long, but as it shows the birth and growth of charity in the world, and the different forms it assumed, it deserves to be quoted. It need hardly be pointed out that when Lecky speaks of Christianity and the Church he means the Catholic Church: "Public hospitals were probably unknown before Christianity; but there were private infirmaries for slaves, and also, it is be- lieved, military hospitals. * * * But the actual, habitual and detailed charity of pri- vate persons which is so conspicuous a fea- ture in all Christian societies was scarcely „ known in antiquity. * * * "When the vic- tory of Christianity was achieved, the en- thusiasm for charity displayed itself in the erection of numerous institutions that were altogether unknown to the pagan world. A Roman lady named Fabiola, in the fourth century, founded at Rome, as an act of penance, the first public hospital, and the charity planted by that woman's hand over- spread the world and will alleviate to the end of time the darkest anguish of human- ity. Another hospital w&s soon founded by St. Pamachus; another of great celebrity by St. Basil at Csesarea. St. Basil also erected at Caesarea what was probably the first asylum for lepers. Xenodochia, or ref- uges for strangers, speedily arose, especially along the paths of the pilgrims. St. Pama- chus founded one at Ostia; Paula and Mela- nia founded others at Jerusalem. The Council'of Nice ordered that one should be erected in every city. * * * The enthu- siasm of charity thus manifested in the Church speedily attracted the attention of 99, T H E C A T H O L I C C H U R C H . the pagans. The ridicule of Lucian and the vain efforts of Julian to produce a rival sys- tem of charity within the limits of paganism emphatically attested both its pre-eminence and its catholicity. During the pestilences that desolated Carthage in A. D. 326 and Alexandria in the reign of Gallienus and of Maximian, while the pagans fled panic- stricken from the contagion, the Christians extorted the admiration of their fellow- countrymen by the courage with which they rallied around their bishops, consoled the. last hours of the sufferers and buried the abandoned dead. In the rapid increase of pauperism, arising from the emancipation of numerous slaves, their charity found free scope for action, and its resources were soon taxed to the utmost by the horrors of the barbarian invasions. The conquest ¿f Africa by Genseric deprived Italy of the supply of corn upon which it almost wholly depended, arrested the gratuitous distribu- tions by which the Roman poor were mainly supported and produced all over the land the most appalling calamities. The history of Italy became one monotonous tale of famine and pestilence, of starving popula- tions and ruined cities. But everywhere amid this chaos of dissolution we may de- tect the majestic form of the Christian priest mediating between the hostile forces, straining every nerve to lighten the calam- ities around him. When the imperial city was captured and plundered by the hosts of Alaric, a Christian Church remained a se- cure sanctuary which neither the passions nor the avarice of the Goths transgressed. When a fiercer than Alaric had marked out Rome for his prey, the Pope, St. Leo, ar- 1 0 0 . FROM W I T H O U T rayed in his sacerdotal robes, confronted the victorious Hun, as the'ambassador of his fellow countrymen, and Attila, overpow- ered by religious awe, turned aside in his course. When, twelve years later, Rome lay at the mercy of Genseric, the same Pope interposed with the Vandal conqueror, and obtained from him a partial cessation of the massacre. "As time rolled on, charity assumed many forms, and every monastery became a cen- ter from which it' radiated. By the monks the nobles were overawed, the poor pro- tected, the sick tended, travelers sheltered, prisoners ransomed, the remotest spheres of suffering explored. During the darkest period of the Middle ages, monks founded a refuge for pilgrims amid the horrors of the Alpine snows. A solitary hermit often planted himself, with his little boat, by a bridgeless stream, and the charity of his life was to ferry over the traveler. When the hideousnessof leprosy extended its rav- ages over Europe, when the minds of men were filled with terror, not only by its loath- someness and contagion, but also by the no- tion that it was in a peculiar sense super- natural, new hospitals and refuges over- spread Europe, and monks flocked in multi- tudes to serve in them. Sometimes, the leg- ends say, the leper's form was in a moment transfigured, and he who came to tend the most loathsome of mankind received his re- ward, for he found himself in the presence of his Lord. There is no fact of which a historian becomes more speedily or more painfully conscious than the great difference between the importance and the dramatic interest of the subject he treats. Wars or 101, T H E CATHOLIC C H U R C H . massacres, the horrors of martyrdom, or the splendors of individual prowess are suscep- tible of such brilliant coloring that with but little literary skill they can be so portrayed that their importance is adequately realized, and they appeal powerfully to the emotions of the reader. But this vast and unostenta- tious movement of charity, operating in the village hamlet and in the lonely hospital, staunching the widow's tear and following all the windings of the poor man's griefs, presents few features thè imagination can grasp, and leaves no deep impression upon the mind. The greatest things are often those -which are most imperfectly realized; and sorely no achievements'of the Christian Church are more truly, great than those which it has effected in the sphere of, char- ity. For the first time in the history of mankind it has inspired many thousands of men and women, at the sacrifice of all worldly interests, and often under circum- stances of extreme discomfort or danger, to devote their entire lives to the single ob- ject of assuaging the sufferings of humanity.- It has covered the globe with countless insti- tutions of mercy, absolutely unknown to the pagan world. It has indissolubly united in the minds of men the idea of supreme good- ness with that of active and constant benev- olence. It has placed in every parish a re- ligious minister, who, whatever may be his other functions, has at least been officially charged with the superintendence of an or- ganization of charity, and who finds in this office one of the most important as well as one of the most legitimate sources of his power."—W. H. Lecky, European Morals, II, pp. 82-91. 1 1 0 2 . F R O M W I T H O U T In our own day the religious orders of men and women are to be found in every part of the wide world. We look for them everywhere, as naturally as we look for perennial foliage in tropical countries. They are the natural, spontaneous, beauti- ful flowers and fruit that flourish in the garden of the Church. The Protestant Mrs Jameson, envying the work of the religious orders in the Church, and deploring the sterility of Protestantism in this regard, ar- gues with her co-religionists and urges them to imitate Catholics. She asks: Why they cannot "appropriate" our religious orders as they "appropriated" our old cathedrals* Because, forsooth, it is more difficult to steal men and women with the divine faith and charity that inspires them that it is to steal old cathedrals. Listen to her: "I know that many well meaning, igno- rant people in this country entertain the idea that the existence of communities of women, trained and organized to help in social work from the sentiment of devotion, is especially a Roman Catholic institution,' belonging peculiarly to that Church, and necessarily implying the existence of nuns and nunneries, veils and vows, forced celi- bacy and seclusion, and all the other inven- tions and traditions which in this Protes- tant nation are regarded with terror, disgust, derision. I conceive that this is altogether a mistake. The truth seems to me to amount to this: that the Roman Cath- olic Church has had the good sense to turn to account and assimilate to itself, and in- form with its own peculiar doctrines, a deep seated principle in our human nature—a law of life which we Protestants have had 1 0 3 T H E CATHOLIC C H U R C H . the folly to repudiate. We admire and rev- erence the beautiful old cathedrals which our Roman Catholic ancestors built and en- dowed. If we have not inherited them, we have at least appropriated them, and made them ours ; we worship God in them, we .say our prayers in them after our own hearts. Can we not also appropriate and turn to ac- count some of the institutions they have left us—inform them with a spirit more conso- nant with' our national character, and the requirements of the age, and dedicate them anew to good and holy purposes? What prevents us from using Sisters of Charity, as well as fine old cathedrals and colleges, for pious ends, and as a means of social benefit? Are we as stern, as narrow-mind- ed, as deficient in real loving faith, as were our puritanical forefathers, when they not only defaced and desecrated, but would gladly if they could have leveled to the earth and utterly annihilated those monu- ments of human genius and human devo- tion? Luckily they stand in their beauty to elevate the minds and hearts of us, the. descendants of those who built and dedi- cated them, and who boast that we have reformed and not destroyed the Church of Christ! And let me say that these institu- tions of female charity to which I have re- ferred, institutions which had their source in the deep heart of humanity, and in the teaching of a~ religion of love—let me say that these are better and more beautiful and more durable than edifices of stone reared by men's hands, and worthy to be preserved and turned to pious uses, though we can well dispense with some of those ornaments and appendages which speak to us no 1 0 4 . FROM W I T H O U T more."—Mrs. Jameson, "Sisters of Char- ity," pp. 38-40. Elsewhere she says: "Why is it that we see so many women carefully educated going over to the Roman Catholic Church ? For no other reason but the power it gives them to throw their ener- gies into a sphere of definite utility, under the control of a high religious responsibility. What has been done by our sisters of the Roman Catholic Church, can it not be ac- complished in a religion which does not aim to subjugate the will? What has been done under the hardest despotisms, and recog- nized in the midst of the wildest excesses of democracy, can it not be done under a political system which disdains to use the best and highest faculties of our nature in a spirit of calculation, or in furtherance of the purposes of a hierarchy, or an oligarchy —which boasts its equal laws and equal rights, and is at this moment ruled by a gentle-hearted, noble-minded woman ?"— Ibid., p. 119.' She is continually coming back to this question. She reiterates the fact of the fecundity of Catholics and the sterility of Protestants in orders-of charity and mercy for women, and again she wants to know the reason: "I have heard medical men who were in the Crimea, express their conviction that a trial of English lady - volunteer nurses must end in total failure, and who at the same times were loud and emphatic in their admiration of the Roman Catholic Sisters of Charity. The objection then, apparently, is not against women in general, but against 105 , T H E CATHOLIC C H U R C H . English women in particular, brought up in the Protestant faith. Now do they mean to say that there is anything in the Roman Catholic religion which produces these ef- ficient women? Or is it impossible to train any other women to perform the same duties with the same calm and quiet effi- ciency, the same zeal and devotion? Really I do not see that feminine energy and effi- ciency belong to any one section of the great Christian community."—Ibid., p. 207. It is more than "feminine energy and ef- ficiency;" if is the ever-living, divine faith and charity which produce the energy and efficiency. No matter how much others may imitate and copy, no- matter how many stim- ulants they may apply, or other means they may use to force respiration, no matter how they may prop up the dead body, they can-r not give life; that comes from God. This part may be closed with the words of Cobbett:. "We have seen that the Catholic Church was not, and is not, an affair, of mere ab- stract faith; that it was not so very spiritual a concern as to scorn all cares relative to the bodies of the people, that one part, and that a principal part, of its business was to cause works of charity to be performed, that this charity was not of so very spiritual a "nature as not to be at all tangible or obvious to the vulgar sense; that it showed itself in good works -done to the needy and suffering; that the tithes and offerings and income from real property of the Catholic Church went in great part to feed the hun- gry, to clothe the naked, to lodge and feed the stranger, to sustain the widow and the orphan, and to heal the wounded and the 1 0 6 . F R O M W I T H O U T sick; and that, in short, a great part, and in- deed one of the chief parts of the business of this Church was to take care that no person, however low in life, should suffer from want, either of sustenance or care; and that the priests of this Church should have as few selfish' caras as possible to withdraw them from this important part of their duty, they were forbidden to marry. Thus as long as this Church was the national Church there were hospitality and charity in the land, and the horrid word 'pauper' had never been so much as thought of." His- tory of the Reformation,"p. 269. Someone has said that it might be proven Historical not only that the Catholic Church is beauti- Pre- ful because she is divine, but also that she. is e™inence> divine because shg is so beautiful. The SHS^ Protestant Prof .A. M. Fairbaim has this to Beauty say of the historical pre-eminence, organi- and zation, beauty and sanctity of the Church: Sanctity "I freely admit the pre-eminence of Cath- Church olicism as an historical institution; here she is without a rival or a peer. If to be at once the most permanent, and extensive, the most plastic, and inflexible ecclesiastical organization, were the same thing as the most perfect embodiment, and vehicle of religion, then the claim of Catholicism were simply indisputable. The man in search of an authoritative Church may not hesitate- once let him assume that a visible and aud- ible authority is of the essence of religion, and he has no choice; he must become, or get himself reckoned a Catholic. "The Roman Church assails his under- standing with invincible charms. Her sons proudly say to him: 'She alone is Catholic, 1 0 7 , T H E CATHOLIC C H U R C H . continuous, venerable, august, the very Church Christ founded, and His apostles, instituted and organized. She possesses all the attributes and notes of Catholicity—an unbroken apostslic succession, a constant tradition, an infallible chair, unity, sanc- tity, truth, an inviolable priesthood, a holy sacrifice and efficacious sacraments.' "The Protestant Churches are but of yes- terday, without the authority, the truth, or the ministeries that can reconcile man to God; they are only a multitude of warring sects, whose confused voices but protest their own insuffiericy, whose impotence al- most atones for their own sin of schism by the way it sets off the might, the majesty and the unity of "Rome.. In contrast the Catholic Church stands where her Master placed her on the rock,'endowed with the prerogatives and powers He-gave to her, . and 'against her the gates of hell shall not prevail.' "Supernatural grace is hers;.it watched over her cradle, has followed her in all her ways through all her centuries, and has not forsaken her yet. She is not like Protestant- ism, a concession to the negative spirit, an unholy compromise with naturalism. Every- thing about her is positive and transcend- ant; she is the bearer of divine truth, the representative of divine order, the super- natural living in the very heart, and before the very face of the natural. "The saints too are hers, and the man she receives joins their communion, enjoys their godly fellowship, feels their influence, participates in their merits and blessings they distribute. Their earthly life made the past of the Church illustrious, their heavenly 1 0 8 . FROM W I T H O U T activity binds the visible and-the invisible into unity, and lifts time into eternity. To honor the saints is to honor sanctity; the Church which teaches man to love the holy, helps him to love holiness. And the Fathers are hers; their laborings, sufferings, martyr- doms were for her sake; she treasures their words and their works; her sons alone are able to say: Athanasius and Chrysostom, Thomas Aquinas and Duns Scotus, Cyprian and Augustine, Anselm and Bernard are • ours; their wealth is our inheritance, at their feet we learn filial reverence and divine wisdom. "But rich as she is in persons, she is richer in truth; her worship is a great deep. Hidden sanctities and meanings surround man; the sacramental principle invests the simplest things, acts and rites with an awful yet blissful significance; turns all worship into a divine parable, which speaks the deep things of God, now into a medium of His gracious and consolatory approach to men, and man's awed and contrite, hopeful and prevailing approach to Him. Symbols are deeper than words; speak when words be- come silent; gain where words lose in mean- ing; and so in hours of holiest worship the Church teaches, by symbols, truths language may not utter."—Catholicism, Roman and Anglican, pp. 152-154. The Catholic Church is the only one that The Church really inspires confidence and respect in the i,nspi jes world. Even the attacks on the Church ¡n°"he ence come from envy and jealousy. Dr. John- Living son wasbut speaking the thoughts and senti- 1 ments of many minds when he spoke as Bos- well records: 1 0 9 , T H E CATHOLIC C H U R C H . "I must however mention that he had a respect for the "old religion," as the mild Melancthon called that of the Roman Catho- lic Church, even while he was exerting him- self for its reformation in some particulars. Sir William Scott informs me that he heard Johnson say, 'A man who is converted from Protestantism to Popery may be sincere; he parts with nothing; he is only superadding to what he already had. But a convert from . Popery to Protestantism gives up so much of what he has held as sacred, as anything that he retains; there is so much laceration of mind in such a conversion, that it can hardly be sincere and lasting.' The truth of this reflection may be confirmed by many and eminent instances, some of which will occur to most of my readers."—Boswell's Life of Johnson, Vol. I, p. 351. The Church The Catholic Church is the only one that Inspires inspires hope in the dying. Dr. Oliver Wen- the^Dying dell Holmes says: "If Cowper had been a good Roman Cath- olic, instead of having his conscience handled by a Protestant like John Newton, 'he would not have died despairing, looking upon himself as a castaway. I have seen a good many Roman-Catholics on their dying beds, and it always appeared to me that they accepted the inevitable with a composure which showed that their belief, whether or not the best to live by, was a better one to die by than most of the harder creeds which have replaced it."—Over the Tea Cups, p. 250. The Catholic As the Catholic Church, for men and na- Church tions, was the only salvation in the past, is oTtheFuture the only safeguard in the present, so she is 1 1 0 . FROM W I T H O U T the only hope for the future. In the intel- lectual, as well as in the religious and, moral field, Protestantism is found wanting. Its • foundation is shattered; it itself is disinteg- rating. No matter how much they may force things, no matter what means may be in- voked to save it, no matter what sporadic movements it may manifest, they are only the dying gasp, the phosphorescence of de- cay. Protestantism is bankrupt; and what is more, Protestahts know it. On the other hand, the Catholic Church, the Church of the ages—ever old yet ever young—was . never more virile and'zealous than at pres- ent and waxes stronger day by day. W H Mallock declares: • "I shall endeavor to show that if the Christian religion holds its own at all in the face of secular knowledge, it is I the Christian religion as embodied in the Church of Rome, and not in any form of Protestantism, that will survive in the in- tellectual contest. I shall endeavor to show also that the outlines of the great apologia which Rome as champion of revelation will offer to the human intellect, instead of be- , ing wrapped in mystery,' are for those who have eyes to see, day by day becoming clearer and more comprehensive, and that all those forces of science which it was once thought would be fatal to her, are now in a way which constitutes one of the great sur- prises of history, so grouping themselves, as to afford her a new foundation."—Nine- teenth Century, Vol.. 46, p. 753. • He shows how the dissolution of Protes- tantism was the only logical conclusion that could follow from the false premises on which it was based; whereas the Church's 111, T H E CATHOLIC C H U R C H . position grows stronger by time. He con- . eludes his article thus: "Such is the condition to which as an intellectual system, Protestantism is being • reduced by the solvent touch of science; and year by year, as scientific knowledge in- creases, and as the consciousness of what it means becomes clearer and more diffused, the intellectual bankruptcy of Protestantism becomes more and more apparent". The po- sition of Rome on the other hand is being affected in a precisely opposite way. In ex- act proportion as Protestantism exhibits its inability to vindicate for herself, either in theory or in practice any teaching authority which is really an authority at all, the per- fection of the Roman system theoretically • and practically alike becomes, in this par- ticular respect, more and more striking and obvious. * * * In this way it is then that modern historical criticism is working to establish, so far as intellectual consistency is concerned, the Roman theory of Christi- anity, and to destroy the theory of Protes- tantism, for it shows that Christian doctrine can neither be defined nor verified except by an authority which, as both logic and ex- perience prove, Rome alone can with any plausibility claim."—Ibid., p. 675. The H.D. Sedgwick says the Catholic Church Catholic, js the hope of the future because she alone nCi Trf l " cosmopolitan; she alone has been able to Chbrch answer the varying needs of man for nine- for teen hundred years; she alone is able to Humanity present to the world the ideal of a church for humanity. Listen to him: "The great opposition to the Roman -Church in the sixteenth century, was an op- 1 1 2 . FROM W I T H O U T position of race and nationality. The Ref- ormation was the awakening of the Teutonic races to the differences that separated them from the Latin races; northern nations felt the swelling of national instincts, and the bonds of the Universal Church were broken. From then until today the sentiment of na- tionality has been predominant; that senti- ment reached its zenith in the end of the century, and is already beginning to wane. Cosmopolitanism is establishing; hereafter other bonds than those of a ciammon country will group men together. "Signs appear that the breaking up of nationality will begin in the United States. There will be in this country three principal parties; those of English, German and Irish descent; but there will be other stocks. The motto 'E pluribus unum' will be more true than ever. But the whole so formed will not have that unity of inheritance, of habits, of pleasures, of tradition, of organization which makes a nation. The United States will be the one great cosmopolitan country. In such a country, with no purely national feeling to be stirred to opposition, a prose- lyting- church, prudent and bold, will have great opportunities. Most of the German element will be Protestant, but it will hardly strengthen the Protestant cause, it will not unite with the English Protestant section. - The Irish will be Catholics almost to a man; and they have an ardent loyalty of nature which will naturally turn them to 'the sup- port of their Church. In the midst of cos- mopolitan indifferences and disagreement the Church of Rome will be then as she has always been, the one Church which draws to herself men of all European races. There 113 , T H E CATHOLIC C H U R C H . is' but one Church whose priests visit every people and hear confessions in every lan- guage. There is but one cosmopolitan Church. By the time the United States shall be acknowledged to be the richest and most powerful nation in the world, the atti- tude of the Papacy will already have been long determined. The Church reads the signs of the times, and will have girded her- | self for the great task of controlling the re- ligious life of the majority of the American people. . - "In the past the Roman Church has achieved her greatest victories in the face of the greatest powers of the world. First she subdued the Roman Empire; after its fall she met the Teutonic Emperors as a rival; and now after the Holy Roman Em- pire has passed away, she still treats with the governments as an equal. She is the only organization which has succeeded in adapting itself to the varying needs of men for nineteen hundred years. Again and again she has fallen into servitude, of Ger- man Emperors, of Roman Nobles, of the Kings of France; again and again she has risen with undiminished vitality. It is not strange that many who think that some di- vine power stood behind the early Christian Church, should believe that the same power guides and preserves the Church, of Rome. "There have been great crises in her his- tory. She might have been destroyed when the barbarians overran Italy; she might have been wrecked by the Reformation in the sixteenth century; she might have been ruined in the nineteenth century, if the Pope had been made the head of a confederated Italy; and she may be vanquished in the 1 1 4 . F R O M W I T H O U T twentieth by the spirit of the American dem- ocracy, but the genius and the passion of the Latin race still subsists, and they are great powers on her side. "The Rdman Church has always been cos- mopolitan. There have been Popes from England, Holland, Germany, France, Spain and Italy. Her churches lift their spires from Norway to Sicily, from Quebec to Pat- agonia. Her missionaries have sacrificed their lives over all the world. Her strength has been that she is the Church Universal* England recognizes the Queen (King) as the head of the Anglican Church; Russia the Czar as the head of the Greek Church; but the Roman Church has never been bounded by national boundary lines; she alone has been able to put before the west- ern world the ideal of a Church for human*- ity. This has been the source of her pecul- iar attraction; and in the next century, with the national barriers broken down, her claims to universal acceptance and obedience will be stronger than ever. Americans pan- not kneel to an English king, nor prostrate themselves before a Czar of Russia, but many will do both before him, who has the only .claim to be considered the High Priest of Christendom."—Atlantic Monthly, Vol. 84, p. 447. 1 1 5 , T H E CATHOLIC C H U R C H . CONCLUSION. To the witnesses of the Church's claims: Scripture, history, tradition, reason, the doc- trinal evidences of the Catacombs, where the very stones cry out in testimony, comes the enemy, with the weight and authority of the enemy's admission. How is it that every possible sort of testi- mony tells for the Catholic Church and against all others? It is the tribute Truth commands, and which even the adversary cannot refuse. But it may be objected: If these men be- lieved what they have written, how is it they did not become Catholics?, That they believed what they have written cannot be doubted. Why they did not become Cathol- ics is hard to say, for who can fathom the heart of man? But first, looking at this subject in a pure- ly human* way, we must understand how these writers, each from his own viewpoint, saw only a part of the Church, so vast is it, and so incomprehensible at a distance. They confessed what they'saw, each in his own place. Had each one in turn seen what all collectively saw, each one in particular might have given the cumulative testimony of all. The sects have only scattered frag- ments of Truth, the full deposit of Truth is found only in the Catholic Church. Then again, those without the Church are so poisoned with prejudice against her—a prejudice that is deliberately instilled and carefully fostered—that they do not want to learn the truth about her. With reluctance 1 1 6 . F R O M W I T H O U T they admit any good in her; with determina- tion they avoid examining her claims, "Can any good come out of Nazareth?" stamps the disposition of their minds. Again there are so many earthly, human interests which keep a man bound, and which he has not the courage to rend asunder and break away from 'to embrace the scandal of the Cross. "All do not obey the Gospel."-—Rom. X-16. This step often involves heroic sacrifice, and some of the most beautiful examples in the world are the lives of those men and women, who in becoming Catholics, "left all to fol- low Him."' Their number is legion. After the first half-century of Protestantism there was a reaction in favor of the Church in all those "countries where Protestantism once prevailed. As Macaulay says: "The tide turned and rushed as fiercely in the opposite direction."—Essays, Ranke, III-324. That reaction has been going on steadily ever since, and some of the noblest minds of the century, such as Stolberg and Schlegel in Germany, Brunetiere and Bourget in France, Manning and Newman in England and Hecker and Brownson in America, and the thousands whom they represented have sacrificed their all in this world and counted - it as nothing in order to find the Truth of God. However, apart from all human reasons, there is the truth that faith is a gift of God. Conviction does not mean conversion. Faith does not wholly depend on man; it comes from God. Humanly speaking, the wonder is not that this or that particular writer does not be- come a Catholic; the wonder is that the whole world does not recognize the Church's 1 1 7 , T H E CATHOLIC C H U R C H . claims and submit to her authority. The Church herself is the best proof of her claims; her history throughout the centuries is the realization of what was foretold from the beginning. Christ is establishing His Church, and giving her the mission to teach the nations, Math. XXVIII-19, and com- manding.every man to listen to and obey her under pain of becoming a castaway—Mark, XVI-16, made no miserable failure of His work in establishing only a weak, vacillating, thing'such as Protestantism, which one of her subjects calls "a kind of modern Cerberus with 125 heads all barking discordantly, and is like the mob of Ephesus. Thoughtful Christians looking on, and beholding with sadness this confusion worse cpnfounded, cannot fail to ask: Did our Lord Jesus Christ come on this earth to establish this pitiful mob of debating societies, or a Church of the living God, capable of making-, itself felt as a pillar and a ground for the faith?"—Stowe, vide supra, p. 28. Here is St. Paul's idea ,of the Church which is found running through all his epis- tles : "The Church * * * is His body, the fullness of Him who is filled all in all"— Eph. 1-23. In the divine plan of the Re- demption God became incarnate, took flesh of the Virgin Mother Mary, became man and dwelt among us. He employed the body born of the Virgin Mother as an instrument, as an organism through which He became visible and palpable in the world; through which He lived and acted in the world, and died for our sins. The world beheld a man, but that man was God: God dwelt in Him "corporeally" Col. II-9. But this manifesta- tion of God in the flesh was not the fullness 1 1 8 . F R O M W I T H O U T of the Redemption. The three and thirty years of the mortal life of our Lord were but the first instance of His imperishable existence. It was but the birth of His eter- nal apostleship. Judea and Galilee saw but the beginning of His work. All times, all places were to be the field of His labors. He was to visit all lands, speak to all peoples, go through the whole world even as He did through Judea and Galilee, "doing good," curing the infirm, raising the dead, to life, pardoning sin, opening heaven, teaching His Truth until the end of time. But in the design of God He was not to go through the world in the natural body born of the Virgin Mother; He was to employ another instrument, another organism. He was to take unto Himself another body, a larger body; and He made unto Himself a mysti- cal body of which He was to be the Head, and which was to receive its plentitudefrom Him | and that mystical body is the Church —Eph. 1-23. Such is the idea of St. Paul. In one place he compares the mystical body of Christ with the human body, and shows that as the different members of the human body have different functions, as the eye to See, the ear to hear, etc., so in the mystical body of Christ the different members have different functions, some being apostles, some proph- ets, others doctors, etc. I Cor. X I I : 16-31. But as in the human body it is the one vital principle-^-the soul—that operates through the different members, so it is the one Holy Spirit that acts through the different mem- bers of the mystical body, the Church. I Cor. XII : 4. And as in the human body the different members are compacted and fitly 1 1 9 , T H E CATHOLIC C H U R C H . joined together, and receive their direction from the head; and the many different mem- bers are lost in the one whole body, giving unity, obedience, co-operation and harmony; so in the mystical body of Christ the mem- bers are compacted and fitly joined to- gether, receive their power and direction from the Head, who is Christ; are submissive and obedient, and co-operate one with the other, and form one body, the Church: "no more children tossed to and fro, and carried about with every wind of doctrine by the wickedness of men, by cun- ning craftiness by which they lie in wait to deceive. But doing the truth in charity * * * in all things grow up in Him who is the Head, even Christ."—Eph. IV : 14-15. And yet in another place he describes the beauty of the Church which Christ "so loved as to deliver Himself up for it, that He might sanctify it, cleansing it by the laver of water in the word of life, that He might present it to Himself a glorious Church, not having spot or wrinkle or any such thing, but that it should be holy and without blemish."—Eph. V : 25:27. Vide St. Paul by M. l'abbe Doublet. The Church, then, according to the teach- ing of St. Paul, is the body of Christ, through which He continues to live and act in the world. It is God continuing to ap- pear in the world in a human form. It is the continuation of the Incarnation, the full- ness of the Redemption of the Son of God. It is His other body, His Spouse in whom there is no spot or stain, the Queen of this world coming down through the ages, mov- ing on in majesty until the end of time, breathing forth the sweet odor'of Jesus 1 2 0 . F R O M W I T H O U T Christ, imparting'His benign influence as she passes along, gently subduing the savage children of men, calling back the wayward ones, leading them to the service of Christ, imposing His sweet and gentle yoke upon them, with His consolations soothing their troubled breasts, with the grace of His won- derful sacraments purifying their souls, un- til she leads them safe to their heavenly home. And in order that the Bride of Christ be not confounded with any human thing there are certain marks whereby all men may know her. Manifest in her must be the mark of unity—even the unity of the human body, Eph. IV: 4; holiness—without spot or wrinkle, Eph. V: 27; catholicity or uni- versality—she must teach all nations until the end of time, Math. XXVIII :19 aposto: licity—going back in an unbroken line to the apostles and to Christ, Eph. I I : 20. Can anyone doubt which Church in the world bears these marks of the Bride of Christ? Do not Protestants themselves tell us in the foregoing work that it is the One, Holy, Roman Catholic and Apostolic Church, and not the "pitiful mob of debating societies"" called Protestantism ? And let ho one think that the Church is in any way like the sects; she is absolutely- different. They are a mass; she is a body, an organism. They are human; she is di- vine. They are heresies; she is the Teacher of Truth. Protestantism is only one of the many heresips foretold from the beginning; nor is she the greatest of them. The Church has been attacked by them in every age as she has been attacked by Protestantism; and 1 2 1 , T H E CATHOLIC C H U R C H . Protestantism, just as all the other heresies which have preceded it, will have its day, and be no more; will be but a name in his- tory, like Arianism, Nestorianism, Pelagian- ism; will be one of the ship-wrecked and waterlogged hulls that litter the shores of time, while the Church—the Ark of Salva- tion, the Bark of Peter, with Christ in Peter's ship even as He was on the Lake of Galilee, sails on unto the end, glorious, wonderful, eternal; braving all storms, borne up with the waves, and onward by the tempest, which destroy all save the di- vine. Or, to change the metaphor, the Church of Christ, built on the Rock of Peter, is in the midst of the flood; the w&ves of error beat upon her, with the'unceasing action of the sea they attack her; aroused and angered by the tempest they hurl them- selves against her; the more fiercely they at- tack the more completely are they shattered; the spray rises higher, more foam is on the water, that is all; undisturbed, untroubled, eternal, stands the Rock of Peter when the mists have cleared away. No difficult problem can present itself but the Church, overlooking the centuries, can point to one more difficult which she has mastered and solved. No fierce enemy can attack her but she can name a score of fiercer ones whom she has subdued. Macaulay says of her: "When we reflect on the tremeridous assaults which she has survived, we find it difficult to conceive in what way she is to perish." Essays, Ranke, p. 309. Perish she cannot. Were that pos- sible /she had been annihilated long ago by the scandals of her children, or by the at- tacks of her enemies. But her existence de- 1 2 2 . F R O M W I T H O U T pends neither on her friends nor her, foes, but on God. Standing on the Mount in Gali- lee Christ speaks to His Church; down through the dim aisles of the centuries comes His voice: "Going * * * teach all ^nations * * * I am with you all days even to the consummation of the world."—Math XXVII I : 19-20. "Thou art Peter, and upon this rock I will build my -Church, and the gates of hell shall not prevail against it." —Math. XVI : 18. "I am with you all days even to the consummation of the world." She counts her numbers not by men, but by generations and ages. She has seen the centuries come and go. She has seen na- tions and civilizations born, flourish and die. She alone goes on "even to the consumma- tion of the world." We are at the beginning of a new century; before we reach its end new institutions will appear, and present ones will have passed away, but the Church will still be here to sing her Te Deum for the blessings of the old century, and to be- stow her benediction on the new. She it is who has civilized the nations, and ^all the good we have, we have from her; but these things are only the mere excess of the richness of the grace of Christ that follow in the wake, While she, like her Master, goes through the world seeking souls for eter- nity. Of late there is .a movement among many Protestants for what is termed a reunion of Christendom. The different sects are alarmed at the loss of faith among their peo- ple, and would fain find a remedy. With sadness they realize that their divisions, are a scandal and are destructive of faith;'and to remedy this they would have unity. Their 1 2 3 , T H E CATHOLIC C H U R C H . present action is a confession that their, work has been a failure. In order to attain unity they propose to formulate a confes- sion of doctrines, which they call fundamen- tal, to be accepted by all; and to this end each sect will agree to tolerate doctrines, which in conscience they repudiate, if the others reciprocate in the acceptance of doc- trines rejected by themselves. However well meaning their aims may be, do they not see that this is but putting a premium on un- belief, and must end in increasing the evil they would correct? They want to remedy loss of faith, while they themselves, the sup- posed custodians, are sacrificing articles of faith which they in conscience believe to be true. They are increasing the unbelief which they would lessen; are weakening the faith which they would strengthen; are de- stroying the faith which they would pre- serve. They are cutting a hole in the bot- tom of the boat to let the water out. Is it not worse than blindness for men to pretend in the name of Christ to build up His Church when that Church is present before them in the world with her glorious unity of faith, unity of government, unity of sacraments, and unity of worship, the same in every age and throughout the wide world as it was in the beginning; with the majesty of an unbroken line running back through nineteen hundred years unto Christ; with her beauty undimmed by time and her zeal as strong as on the day of Pentecost? What' is the use to kick against the goad? "O ye sons of men how long will, you be dull of heart ? Why do you love vanity and seek after lying?"—Ps. IV: 3. But they say: The Church demands that 1 2 4 . F R O M W I T H O U T all men submit to her claims? Could the Church of Christ demand less? Is not that another proof that she is the true Church ? Does she not teach as her Master, "as one having power?" Our Saviour says: "If he will not hear the Church let him be to thee as the heathen and the publican."—Math. XVIII:17, and St. Paul says: "Though we or an angel from heaven preach a gospel to you besides that which we have preached to you, let him be anathema. As we said be- fore, so now I say again: if anyone preach to you a gospel besides that which you have received, let him be anathema."—Gal. 1: 8-9. We are all God's creatures, and Him we must obey. "God will have all men to be saved and come to the knowledge of the truth." I Tim. I I : 4. To attain truth and salvation they must hear the Church. This is the means which Christ has established. ' We have said that faith does not depend wholly on man, but is a gift of God. To all God gives sufficient aid and grace, if men will but co-operate with it. To some He gives more than to others. Why? No man can say. But to all sincerely, humbly, prayerfully seeking, He will give not only sufficient but effective grace. This is the "Pearl of great price." "And I say unto you: ask and it shall be given you; seek and you shall find, knock and it shall be opened unto you."—Luke, X I : 9. 125 , I N D E X A. Abuses. . . . 18, 26, 38, 45 to 49 Academy, The 57 Adams, G. B 45 Admissibility of Church's Claims 64 Africa 100 Africans 62 Agriculture 14, 15 Alaric , , . / . . . . 100 Albertus Magnus 34 Alexander of Hales 34 Alexandria 99 Alpine 100 Ambrose, St.. 7 America....31, 59, 91, 97, 117 Americans 23, 35, .60, 91, 93, 114, 115 Anarchy 18, 19 Anglican Church 114 See Church of England. AnglorSaxon 91 Annunciation, The 79 Anselm, St 17, 109 Anti-Jacobin Press 17 Antioch 2 Apennines 50 Apologia, Foreword I l l Apostles, The 62, 63, 74 Of the Nations 9, 10 • Creed 83 Apostolicity of Church... 1, 108-121-122, 123 Archbishop Cranmer . . . . . . 27 Archbishop Hubert 18 Archbishop of Canterbury. 27 Architects 13 Arians 7 Arianism 122 Aristarchus 58 Arnold, Dr 82 Art ..13, 14, 15, 19 Ascanian Family . . . . . ' . . . 36 Asia 62 Asylums 14, 98 to 102 Athanasius, St 109 Atheists 16 Athenaeum, The 56 Athenaeum Library 58 Atlantic Monthly, The . . . 46, 83, 115 Atonement 83 Atilla 2, 84, 100, 101 Augsburg 25, 36 Augustine, St 18, 76, 84, 108, 109 Augustine, St. of Canter- bury 2 Authority... 107, 112, 117, 118 B. Bacon, Roger 34 Baltic 37 Bangor — , 91 Bankruptcy of Protestant- ism 111-112 Baptism 67, 76 Barbarians 3, 18, 88 Barbarian Invasions 7, 100, 114 Barnabites 51 Barry, R 87 Basil, St 99 Basle .28 Baxley, Dr. H. W 84 Becket 17 Bernard, St 109 Bedivere, Sir 80 Bib le - Christ's testimony to Church in, Foreword; attacks on..30, 58, 59, 60 Doctrine of Indulgences based on .v.- . . , . 46 And the Church...54 to 62 "Bible and nothing but the Bible" 54, 60 Rule of Faith of Prot- estants 54 Alleged antipathy to.55, 56 Early Translation o f . . . 54 In monastaries 56 Familiar to people of Middle Ages 55 1 2 6 INDEX Reading, multiplication and diffusion of 56 The myth that i t was discovered by Luther. 56 Accessible to Catholics. 57 Abuse of 57, 58 Number of versions be- fore the Reformation. 56 Evils resulting f rom abuses of 58, 59 London Polyglot 58 "Open Bible" -59 Bible alone an impos- sible rule of f a i t h . . . : 60, 61 Bible and tradition, the rule of faith of Cath- olics 61, 63, 64 Expositors of 62 P r o o f s , of Eucharist f rom 71 P r i v a t e interpretation and divorce ..' 97-98 Witness to Church con- clusion 115 to 122 Bishops 7 Blandina, St 6 Blunt, Rev. J . H 54, 58 Bohemia 37 Bolce, Harold 59, 89 Boniface, St 9 Bonner 27 Book of Martyrs 17 Boston 58 Boston Herald 29, 92, 95 Boswell . 80, 81, 109 Bourget 117 Brady, "Rev. C. T. . . . . . . . 9 3 Brandenburg 36 Brief for Spanish Inqui- sition 39, 40 British Museum 56 Brownson 117 Brunetiere fit 117 Buckle 27 Bullinger 28 Burguntjian 9 Burton 17 Business vs. Christianity . .33 Byzantine 6 Caesarea 99 Calvin 27, 29 Camaldoli 51 Canon Law . . . 41 Cape Horn 2 Caraffa, Gian Pietra 51 Carlyle 32, 34 Carthage . . .100 Castilian . . 51 Catacombs ..116 Cathedrals 14, 103, 104 Catholicism— ¡j Presents no difficulties.. 64 True view of 64 Supernatural claims of . 65 Dread of 91 "Catholicism, R o m a n and Anglican" 109 See Church. 1 Catholicity 107 See Universality. Catholics—I Persecuting and perse- cuted . . . . .24, .27, 44 And Protestants com- pared . . . . . . 35, 90 A d m i t existence of abuses in Church 48 The Irish, uncompro- misingly Catholic.90, 113 Editions of Bible 56 \ Rule of faith o f . . . . 6 1 , 63 Doctrines and practices of 63 to 83 . And Miss ions . . . . . .83 to 88 Moral excellence of.89, 90 Do not resort to foeti- cide, infanticide and divorce ..92 to 97 Have confidence when dying 110 Why more people do not become Catholics. 116, 117 See Church. Celibacy 74, 103 Celtic 91 1 2 7 INDEX Cerberus 28, 118 Ceremonies of Church . . . . . . . . 5 , 6, 108 Charity and the Church. . ,S, 6, 7, 98 to 107 China 86 Chivalry . . . . 4, IS Christendom— The Church the heart of 3 Unity of 3, 4 Reunion of 123 See Church. Christian— Virtues 4 Conception of marriage. 97 Chr i s t ian i ty - Is the Church 8, 9 "What is Christianity". . 12 Attempt to subvert . . 17, 18 Essence cast to winds . . 23 "Influences of Chris- tianity upon National Character" 10 "Christianity and the Race" 11 Business vs. Christian- ity 88 See Church. Chromatius r 7 Chrysostom, St 62, 109 Church, Dean 9, 10 Church— The Roman Catholic, worthy of s t u d y . . . . . . 1, 2, 8, 64, 100, 107 Divine 1, 113,121 Antiquity o f 1, 108, l l i , 114, 119, 120,' 123 Continuity of 2, 108, 120 to 124 Extent of 2, 62, 107, 114, 121 Unity of . 3, 4, 27, 28, 61, 62, 106, 119, 120, 122, 123 Zeal and power of.2, 3, 5, 10, 51, 83 to 87, 108 124 Perpetuity of . . . . 2 , 107, 114, 119 to 124 The heart of Christen- dom 3 Civilizer of na t ions . . . . . . . . . . . . 3 to 10, 107, 123 And Feudalism 4 And slaves 4, S, 7, 15 Preserved Learning. . 1. 4, 10 to 19, S3 A light in da rkness . . . . 4 Charity of . . . . 5 , 15, 98 to 106 Ceremonies of S, 6, 66 to 70, 109 Christianizer of nations .7, 18, 19, 107, 123 Is Christianity 8, 9, 116 to 125 Conquest of barbarians 8, 18 Her title clear 9 Teacher of nations 10 And education . . . . . 1 0 , 11, 12, 30 Mother of arts and sciences 13 to 15 Protectress of humanity 8, 15 Maligned . . foreword , 15, 18, 39 44, 47, 61, 64, 81, 82, 83 And Middle A g e s . . i . i . . . . .3 to 18, 32, 33, 41, 46 And the Reformation. . . . . . . 1 9 to 54 And- Luther 21, 24 to 27, 30, 45, 46, 72 And Puritans 30 And morality 3 to 7, 88 to 97 And abuses 18, 26, 38, 45 to 48 The Spirit of the Church 38, 42, 50, 52 Not to be blamed for the sins of o t h e r s . . . . 38 Abhors blood 38 1 2 8 INDEX And Spanish Inquisition 38 to 43 Never imposed penalties 42 And Indulgences . .45 to 48 Distinguishes truth f rom falsehood 46 And the Jesui ts . . .51 to 53 Had no antipathy to Bible, but gave it to the people 54 Reformation in t h e Church and by the Church 48 to 54 Rule of faith of 61 Dogmas of 61 to 83 Visibility of 62 Doctrines easy of ac- ceptance 82, 83 Infallibility of 63, 64, 65 A living, authoritative body 64, 116 to 125 And the Sacraments . . . . 50 , 51, 65 to 77 And the Eucharist 66, 67, 71, 72, 73 And Saints 77 And missions 83 to 88 Only strong moral power in world 88 Refuses to- minimize on moral law 88 Moral superiority o f . . . 90 Only power to with- stand divorce 95, 96 Historical pre-eminence, organization, beauty- and sanctity of • • : 107 to 109 Inspires confidence in the living 109 And hope in the dying. 110 Conversions to 110, 117 Hope of the fu tu re . . 110, 112 Intellectual consistency °f v 112 Only ideal for human- ity • • 112 to 115 Cosmopolitanism o f . . ^ '.112 to 115, 121 Opposition to was ra- cial 112 Her victories 114 Crises I i i 4 Witnesses to 116 She is Her own p roof . . 118 The mystical body of C h r i s t ' . . . . . . . .117 to 120 Notes of Foreword, 120, 123 Attacked in every age, but indestructible si I .•••• 121,122 Cimabue 33 Civilization a n d t h e Church 3 to 11,123 Clerical Life and Works. 77 •Cobbett 19, 25, 43, 74,106 Cologne 52 Columba, St Jj 86 Columbanus, St. 9,86 Commercialism .'. ' 92 •Communion of Sa in t s . . . . - . .77 , 78 Confession 68, 76, 114 Confirmation 68 Congregational Church!.. ' 94 Connecticut 97 Consensus of Christendom 73 Constantine 6 Contemporary Review I 12, 13, 19, 20, 22 Continent, The 20 Continuity of Church •••••• 1, 2, 108, 123 See Church. Conversions to and from the Church 1 1 105, 110," 116 Copernicus 31 Cosmopolitan, The 60, 89 Cosmopolitanism 113 Council of Illiberis , . 5 Council of Nice 99 Council of Trent 48" to 51 Cowper 110 Crimea .105 Cromwell ' 57 1 2 9 INDEX Crusade Invisible, The. . . . 60 Cujus Regio 36 Cyprian, St 76,109 Czar 115 D. Danes 54 Dante 33 Dark Ages . . 15, 55 Dasbach 52 Decrease in Ministry 93 Deformation 19 Diocletian 7 Dissolution of Protestant- ism I l l , 112 Divorce 88, 95 to 98 Dix, Rev. Dr 96 Doctrines of Church. 62, 64, 65, 82, 83 Of Protestants.20,29,48,78 Doublet, M. l'Abbe 120 Duns Scotus 33, 109 E. E^st, The 18, 31, 62 Eastern Church 11 Ecclesiastical History 25 Edgar, Dr. 56 Edinburgh Review .47, 59 Education and the Church . 10 to 13, 31 to 34 Edward, King 32, 33 Egypt ..37, 62 Elizabeth 23, 43 Elizabethan age 32 Emancipation of labor. .4, 5 Of slaves 5, 6 Emerson, R. W 30 Enclycopedie 17 "End justifies means" 52 England 13, 18, 20, 22, 26, 34, 54, 115, 117 Reformation in 19 Reformers in 22 Church of 20, 26, 51, 94, 115 Ephesus 28, 118 Episcopal Church 94 See Church of England. Erasmus 35 Essays, Historical . . . .13, 34 Macaulay's, see M. Ethics ..30, 90 See Morality. Eucharist . .66 to 69, 71 to 74 Europe 2, 13, 15, 31, 39, 53, 86, 87, 88, 91, 101 European Morals 91, 102 Races 3, 113 Eutyches 6 Evans 30 Evils f rom abuse- of Bible 58 See Bible; evil effects of Reformation . . ! 28 See Reformation; Extreme Unction „ . . , .69, 70 F. Fabiola 99 Fairbairn, A. M 109 Farrar, Canon 4, 10, 11 Fathers, The . . , . . . . . .41, 71, 72, 73, 76, 109 Feudalism , 4,' 31 Fifteenth Century 57 Fif th Century 4, 8 Fisher, G. P 42, 43 Flavian amphitheatre 1 Foeticide 92, 98 Foreign Missions. .... .83 to 88 Fortnightly Review . . . .20, 87 Fourteenth Century. 12, 31, 54 Fourth Century 8 Fourth General Council . . . 72 Foxe's Book of Mar tyrs . . 17 France ..17, 18, 114, 115, 117. Franciscans 51, 85 Frank 2 Frederick I I 32 French kings 32,114 Nation 17 Friars 75 Froude, J. A. , 26, 35, 90 G. Galilee 119, 122, 123 Galileo 31 1 3 0 INDEX Uaii, St 9 Uallienus 100 Ganges 92 Gaul 7, 62 Geneva 85 - Genseric 100 German People . .. 22, 113 Emperors 114 Germany .9, 24, . . . . . . 2 8 , 36, 37, 56, 59, 117 Gieseler 72 Giotto j 33 God 1 Foreword, ! 11, 14, 15, 17, 23, 24, 28, 45, 50, 52, 56, 58, 59, 60, 63, 69, 77, 78, 80, 81, 82, 86, 94, 106, 109, 117 to 125 Goethe 34, 66, 71 Golden Legend 80 Gordon, General 86 Gospel, see Bible. Goths 7, 100 Goutama 86 Great Britain 18 "Great Missionary Fail- ure" . . . . . 85 Greece 58, 62 Greek Church I l5 Greeks 11, 62, 72, 73 Gregory, S t . . . 7, 18, 76 Grotius, H ..61,62 Guizot 8, 63 H. Hagenbach 72 Hallam, H . . . .20, 21, 22, 24, 25, 43, 49 Hapsburg 32 Harnack 11, 22 Harper's Magazine 93 Harrison, F 20 Harvard 89 Hawaiian Islands 84,85 Hecker 117 Heine, H 24 Helvetic Confession 28 Henry, M 18 Henry VI I I 23, 25, 88 Heresies .-. 121,, 122 Hermes 7 Hesse 36, 88 Hildebrand 17 Historical continuity. .62, 107 Pre-eminence. .107, 108, 109 History—i Of Popes, Ranke. ; 3, 50, 53, 84 Of Rationalism, Lecky- • 4, 31 Of European Morals, Lecky 8, 91, 102 Of Normandy and Eng- land, Palgrave 18 Of Protestant Reforma- tion, Cobbett I . . . . . . 2 0 , 25, 44, 76 Of Literature, Hal lam. . . ^ 21, 49 Of Scotland, Lang 24 ' Of England, Ha l l am. . . 23, 24, 25 Of Germany, Menzel.i.. 28, 36, 37 Of Thirty Years' War, Schiller ; 37 Of the Reformation, Fisher 43 Of Doctrines, Hagen- bach 72 Of Dogmas, Gieseler. . . 72 Mediaeval and Modern, Adams 46 Hoensbroech 52 Hohenstaufen 32 Holland u s Holmes O. W. 110 Holy Father, see Pope. Holy Office 39 to 42 Holy Orders 70 Holy See .- 61 See Pope. Holy Spirit . . .Foreward, 119 Homiletic Review. . . .71 to 73 Hope, inspired by Church. 110 Hospitals . .99 to 102 Hulsean Lectures 5, 11 Humanism 31 1 3 1 INDEX Humanity, Protectress o f . 8, IS Hume 18 Hun 101 I. Ideal Church for human- ity . . .112, 114 Idolaters •• 83 Ignatius Loyola, St 51 Ignorant, the Reforma- tion appealed to 21 Images .. .81, 82 Immaculate Conception.. 79, 83 Immoral teaching of Ref - ormation 29 Immorality of Reforma- ' tion 35 Imperial Wars 17 Incarnation, The . ; . . 118, 120 Indians t 84 Indulgences 44 to 48 Infallibility, necessity o f . . . . 63, 64 Of Pope 83 Infanticide 92 to 95 Influences of Christianity upon National Character 10 Innocent I I I 17 Inquisition, The : . . .38 to 43 Invocation of Saints 77 Ireland 9, 91 Irish 90, 113 "Is Life Worth Living?" . . : . 64, 78 Italy 6, 56, 82, 100, 114 J. Jameson, Mrs 103 to 106 Jerome, St. 62,76 Jerusalem .11,99. Jesuitism 52 Jesuits. . .35, 51, 52, 53, 85, 87 Jesus Christ Foreword, 28, 29, 30, 45, 48, 60, 61, 71, 72, 73, 74, 77, 78, 83, 86, 96, 101, 108, 118 to 125 Jews ^ - . • 36 John, St. 72, 76 John of Matha, St 7 Johnson, Rev. J 73 Johnson, Doctor 81, 109 Jortin 15 Judaism 29 Judea 119 Judgment, private . .21 ,26 ,89 Julian . . . . 100 Justification by f a i t h alone 24, 29 Justinian • 6 K. Keble 78 Kent 2,84 Knox, J . 23, 24, 27 Krauth . . 72 L. Landgrave of Hesse. . .36, 88 Lang, A 20, 23 Lawrence, S t Valley o f . . 85 Leach, A 12 Learniflg preserved by Church 4, 10, 11, 14, 15, 19, 31 to 33 Retarded by Reforma- tion 31, 34, 35, 37 Rebirth before Reforma- tion 31 to 35 Lecky, W. H . . : .- .3, 5, 31, 43, 91, 99, 102 "Lectures on the Calling of a Christian Woman". 96 Leo, St 100 Leo X 51 Liddon, H. P 77 Life of Dr. Arnold 81 Of Dr. Johnson . . . .80, 108 Of H. P. Liddon 77 Llorente 40 Longfellow, H. W. . . . . . . 79 Lord's Supper 67, 71 See Eucharist. Louis IX 32 Lucian 100 1 3 2 INDEX Luther— Character of 24 to 27 Strain of insanity i n . . 25 And the Pope 30 And Joe Smith 26 Doctrines of . . . .20, 29, 48 Theological system 29 And Indulgences 45 And the Eucharist 73 Advises to sin . . . 29 Counterparts of 26 Rallying cry of 25, 26 Permits bigamy 36, 88 Lutherans 28, 35, 71 M. Mably 18 Macaulay. .1, 3, 20, 22, 27, 43, 50, 52, 53, 84, 117, 122 Maclaine 25 McCrie Dr 23 Magna Charta 18 Maine 85, 91, 97 Maitland, Dean 14, 55 Maitland, W 24 Mallock, W. H . . . . . 6 1 , 63, 64, 78, 111, 112 Manning .117 Marriage 67, 91, 96, 97 Martyrs 6, 102, 109 Mary, B. V . . . .79 ,80,83,118 Mass, The 44, 73 Massachuetts • 96 Maximian 100 Mecca 3 Mediaeval, see Middle Ages. Melancthon 59, 110 Melania, St 7, 99 Menzel, W 28, 35 to 37 Methodists 51 Michigan, University o f . . 60 Middle Ages 3 to 18, 31, 32, 33, 46, 55, 101 Milan 7 Missions ..'. 83 to 88 Missionaries . 2, 10, 83 to 88, 115 Missouri, plains of 2 Mohammedan 7 Monasteries 6, 9, 10, 13 to 16, 55 Monks 7, 14, 15, 21, 101 Moral excellence of Cath- olics and failure of Pro- testantism 90, 91, 92 Morality and the Church. 3 to 7, 88 lb 98 Mormonism 96 Mormon prophet 26 Morte d'Arthur 80 Mosheim 25 Munich 52 Munsey's Magazine 82 N. Napoleon 1, 17 Nationality 31, 113, 115 Nations, the, Civilized; Christianized and taught tjy Church.3, 8, 10, 11, 12, 85 Naumann, Dr. V 52 Nazareth , . . . 117 Neander 71 Nereus 6 Nestorianism 122 New England ..29, 85, 95, 96 Newman 117 New Morality 88, 98 New World 2, 26 New York .91, 92 New York Times — 91 New Zealand 3 Nice 99 Nineteenth Century 114 Nineteenth Century Mag- azine.29, 59, 61, 64, 65, 111 Nominalists "33 Normandy 18 North America 84, 85 North American Review.. 15 Norway 115 O. Occam, William of 33 Old World 2 Orientals 12, 87 1 3 3 INDEX Ordinal, The" 77 Originators of Protestant- ism 22 Ostia 99 "Over the Tea Cups" 110 Oxenford 71 Oxford 27 Paganism 6, 8, 100 Paley . . . . . . . ; . . . . . > 8 6 Palgrave, Sir F 16 Pamachus, St 99 Pantheon 1 Papacy..2, 37, 42, SO, 56, 114 See Church. Pardon of Sins 76, 77 Patagonia IIS Paul IV 51 Paul, St Fore- word, 75, 86, 118 to 121,125 Paula, St . ,99 Pearson, Karl .57 Pearson's Magazine 88 Peasants' War . . . ' . . . . .36, 37 Pelagianism 122 Penances 3, 5, 47, 68 Penance "sacrament 68, 76, 77 Penal Laws of Elizabeth. 44 Peninsula, The 39 Penn, W m . . 59 Pennsylvania 59 Pepin 1 Pentecost 124 Percival, Dr 59, 90. Perpetuity of Church • 2, 121, 122 See Church. Persecutions 38, 43, 44 Peter, St 23, 122, 123 Peter Nolasco, St 7 Pfalz Association 28 Phelps, Prof 95 Philadelphia 59 Philistine . 27 Plain Account of the Eng- lish Bible 55, 58 Po 37 Poets 13, '/is Popes— The unbroken line o f . . 1 And Reformation 30, 35 Condemned the Inquisi- tion , 38, 41 Supremacy of 44 Submissioft te 50 From all countries 115 High Priest of Chris- tendom . . .115 See Papacy. Potamiaena 6 Powell, F. Y 20 Prayer Book, The 77 Prayers 77 For the dead 80, 81 "Prayers and Meditations" 81 President of U. S. 92 Presbyterian Church . . . . . 94 Priests and Pr ies thood. . . . . . . . . . . 6 , 7, 18, 44, 74, 115 Printing Press ..26, 31 Private Judgment. ..21, 26, 89 Prodigal Son 76 Protectress of Humani ty . . 15 Protestant Foreward, 15 Lying historians 16, 17 Blind to unity 28 And Catholics compared 35, 36, 59, 90 C l e r g y . . . . . 36,94 Oppressed 35 Courts and universities immoral 35, 36 Condemn Reformation. . 38 Ashamed of name 38 And the Inquisition. .39, 42 Chronicles poisoned . . . 40 And persecution 43 Church, new-fangled 44 And Indulgences 47 Fatal mistake of 48 Rule of faith 54, 60 And the Bible . . . .55 to 60 Faith dying in Germany and America 59 1 3 4 INDEX Conscious of lack of continuity 62 , Service has too little fullness and - consist- ency 66 Historians of dogma 71 And confessions of sins. 76 And Catholic doctrines. . •••••.••: 75 to 83 And missionary failure. . 83 to 88 And morality p .88 to 98 Elements m U n i t e d States 113 And reunion of Chris- tendom .,..123 See Protestantism and Reformation. Protestantisms- Exponent of 22 Originators . , " 22 Detested by new party." 26 A kind of infidelity.26, 120 A mob of debating so- cieties 28, 118, 121 Outrageous doctrines of 29 • Christless, moribund, fruitless 30 Condemned for persecur tion 43 Founders of, murderous, lustful and rapacious. 54 Fundamental assumption ° f 61 Destroyed the sacramen- tal system . . . . . . . . 6 5 , 71 Lowered C h r i s t i a n ideals 74 Fell down in defense of moral law 88 Helpless in current of new ideas 89 Moral failure of ...89, 109 Evil side of cause of divorce 97 Its sterility in orders of . charity 103 to 106 A compromise •.. 108 Converts to and from.. i l i m no, 117 Bankruptcy of 111, 112 Reaction from 117 See Reformation. Purgatory 45, 80, 81 Puritan 29, 30, 84, 90, 92 Pusey 72 Q. Quebec .115 R. Racial antipathies 26, 113 Race suicide .93 94 Ranke . . . . 3, 42, 49,' 53,' 84, 'l'lV,' 122 Rationalism 4 31 Ravenna ' 6 Rationale, Sparrow's 77 Realists 33 Real Presence 71, 72, 73 Redemption . . . . .66 , 119,' 120 Reformation— Protestant, vindication through vengeance . . . 16 And the Church 19 Rather a deformation..' 19 In England .19, 20 In Scotland . . . . 20 ,23 On Continent 20, 21,' 44 Appealed to the ignor- ant 21 Political 22 Smeared with blood.23, 24 Way prepared for 25, 26 Evil effects of, discord and divisions .' 28 Immoral teaching 29 Unbelief 29 Retarded learning . . . " T 31, 34, 35, 37 Immorality ...35, 36 social disaster . . . . . . 36 , 37 Condemned by non- Catholics 38 Abuses in .Indulgences not the cause of 45 1 3 5 INDEX Editions of Bible be- fore 5 b Germany the cradle and grave of I P And Melancthon u u Was opposition of r a c e and nationality ¿- 1 1 3 Might have wrecked the Church - 1 1 4 Reform, true, in the Church 49 to 54 Reformers— . The Protestant, in Eng- land, despotic, mur- derous . .22, 44 In Scotland, sanguinary ¿Of On the Continent, see Luther. Now detested / 0 Intolerant and persecut- ing £ Divisions among • • Famous for lurid in- vective ^o Fatal mistake of 4» Reformed Christianity.... 61 R e H g i o u s O r d e r ^ ^ ^ ^ ^ Remensnyder, Rev. J. B.. . 71 Renaissance 31, Reprobation, Calvin on.... ^ Resurrection " Reuckert J \ Reunion of Christendom. .123 Revealed religion Review of Reviews Revival of letters 31 Rhine L> Rinascimento jji Robbins, Dr. Jane E . . . . . 91 Robertson 13» 1° Roman Empire 3, 8, 114 Poor Nobles & H Prefect 7 Roman Catholic, see Church, also Catholic. Rome, see Church— . Chancery of 47 Powers at Hospitals i 99 Romano-Germanic 11 Rudolph of Hapsburg.. . . 32 Rule of faith...54, 60, 61, 63 Ruskin 91 Russia Sabbatarianism ••••••• o"im Sacraments.65 to 75, 108, 109 Sacrifice of Mass . . . . . . . . 73 Saints 8, 9, 45, 77, 79, 108 | Salvation Saxon A Saxony I p? Saviour, see J^sus Christ. Scepticism I -29. m m Science.. 13, 14,19,34,61, 111 Schaff, P | 31 Scheldt 3/ Schiller Schism Schlegel . - - « 4 Schools 10 to 13 Schwenkfeld, Casper V... 3/ Scott, Sir William . - ••• • • 11« Scotland 20 to 23 Scottish independence g | Scottists 33 Scripture, see Bible. n "Search the Scriptures .. .. Foreword and 70 "Secret "of Clerical Pow- Sedgwick,' H. D- • •' -46, 83, 112 Seminaries •• • • V Serfs 3, 4, 10 Seventeenth century . . . . . . 16, 30, 54 Shakespeare ••••• 3 2 "Short Studies on Great Subjects" 27, 35 Sicily H5 Simon de Montfort.. . . . . 32 Sins, pardon of 7o, / / 1 3 6 INDEX Sisters of Charity . 103, 104, 105, 106 ' Sixteenth century 16,20,38,114 Sixtus IV 41 Slaves and Church... . . . . 3 , 4 , 5 , 6 , 1 5 , 9 9 Slavs 12 Smith, Joe ..r 26 Social disaster 36, 37. Somasca, Society of 51 Somerset 23 Sources of error 16 South America 85 Sovereignty of ethics 30 Sovereigns 15, 32, 41 Spain 38, 39, 82, 115 Spanish Inquisition. .38 to 43 Sparrow, Bishop 77 Spirit of the Church 38 Of the Fathers 41, 42 Of Democracy 115 J Spiritual world 64, 65 Stanley I 82 Statues 81 Stolberg 117 Stone, E. A. . ' . . . . . . . 39 Stowe, Dr. C. E.,.28, 30, 118 Strauss 29 Supernatural 63, 64, 108 Supreme Pontiffs, see Pope. Swiss I gi 28 T. "Table Talk" 24 Taylor, Rev. Dr. 1 85 Teacher of nations 10 See Church. Temporal power 4 Tennyson 80 Teutonic races 113 Emperors 114 Theatines Si Theology p i 65 Theological rivalries 35 Thirteenth century • 4, 32, 34, 54 Thirty Years' War 37 Thomas of Aquinas, St . . . 33, 38, 109 Thomists 33 Title of Church clear 9 Tradition 61, 116 Translations of Bible..54, 56 Trent, see Council of. Trinity 83 True Reform 49 to 54 Tulloch, Principal 20 Tuscan 51 \ Twelfth Century 7, 31 Twentieth Century 115 U . Unbelief .29, 124 Unbloody Sacrifice .'. 73 Unitarianism 30 United States of America - 16, 60, 113 Unity Foreword, 3, 4, 28, 62, 108, 121, 123, 124 Universality of true faith * .* 2, 11, 113, 114, 121 Universities and morality. 89 Universities of Europe. 10, 12 University of California. 60 Of Chicago '.. 60 Of Michigan 60 Unprotestantize 26 V . Vandals 101 Vatican condemns Inqui- sition • 41 42 See Church. Venice 2 51 Versions of Bible...'!.' 56 "Victories of Christian- ity". 5 Vic-torinus 6 Vienna ¡ 36 Vincent of Lerins, St . . . . .62 Virgin, the Blessed, see Mary. Visible Church, necessity „ °.f. ••: 63, 66 Visitation of the Sick"... 77 1 3 7 INDEX Vital, St Voltaire Votum pro Pace Vows 6 18 62 75 W. Wallace, Wm 33 Walton, Dr. . . 58 Webster's Dictionary 45 West, The M "What is Christianity? . U "What I saw on the West Coast of N. and S. America and the , Ha- Islands" 85 wanan Winzet, Ninian Wishart 24 23 Worship 109 Wright, C. D 82 X. Xavier, Francis, St 86 Xenodochia 99 Y. Yale 45 Yang Tse Kiang 87 Young, Rev. A 90 i Zeal of Church 2,3, 5, 10, 51, 83 to 88, 107, 123 Zurich •••• 2 8 1 3 8 A Catholic Who Changed His Mind AN AMERICAN CATHOLIC, about to erect a marble shaft in memory of his dead child, changed his mind on teaming of the Opportunities to save the Faith to some one of the thousands of churchless communities in the West and South. He gave the cost of the shaft for a Memorial Chapel It was built in a town where a colony of pioneer Catholics were without a church, and their children attending the Methodist Sunday School. Today that town has a Church, School and Resident Pastor. The giver of the chapel is, under Cod, chiefly responsible for the salvation of these children and the savins to the Faith of alL If one 'soul saved gives joy to the angels, hou> they will welcome this man, and his hundred*. You Can Do Likewise. i t v l & U hundred chapels since then, so we know—about thirty of them fee the tame person. One Catholic lady gave enough to build twent^-fioe, Her self. You can do much if you wish. Let us teB you how. Pope Ptus X . calls this "an exquisite charity," and counsels you to help. Could your departed dear ones ask for a better memorial than r ! m t i i a Chapel working for them now that they cannot work for / SSXk themselves? Write to us for information. The Catholic Church Extension Society of the United State« of America 1133 McCormfck Bnildinj, Chicajo, Dls. EXTENSION MAGAZINE The Catholic National Monthly Illustrated, Bright Stories Splendidly Edited The Ideal Magazine for the Home Largest Circulation of Its Kind in the World $1.00 T H E C A T H O L I C C H U R C H EXTENSION SOCIETY OP AMERICA 333 SO. MICHIGAN AVE. CHICAGO. ILL.