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 Answers to Chapter 6 Review Problems

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Another Random Scribd Document
with Unrelated Content
 I.

The river glideth not at its sweet will:

The fountain sends it forth;
And answering to earth’s finger doth it still
Go east, west, south, or north.

II.

The soul alone hath perfect liberty

To flow its own free way;
And only as it wills to follow thee,
O Lord! it findeth day.

NELLIE’S DREAM ON CHRISTMAS EVE.

They had quarrelled, these two—it matters not about what trifle—
till the hot, bitter words seemed to have formed an impassable
barrier and a silence fell between them that the lowering brow and
compressed lip told would not be easily broken. Both had loving
hearts, and treasured each other above all earthly things. They had
real sorrows enough to make imaginary ones glance off lightly; for
the second Christmas had not yet cast its snows on their mother’s
grave. The thought of each was, “Had she been here, this would not
have happened”; but pride was strong, and the relenting thoughts
were hidden behind a cold exterior.
It was the week before Christmas, and Laura, the eldest, was
assisting to trim the village church, and in the Holy Presence the
dark thought faded and tender memories seemed to reassert their
olden sway; and on returning from her occupation she formed the
resolution to stop this folly, and make advances towards assuming
the old, happy life.
“Father Black asked after you, Nell,” she said, as she laid aside her
wrappings, and turned cheerily to the fire. “He wants you to play
during the rehearsal of the new Benediction to-morrow; for Prof. C
—— will be away.” But she was met by a stony look and closed lips.
“Come, Nell,” she said half impatiently, “don’t be so dignified; why
do you love that temper of yours so dearly?”
“You said let there be silence between us, and I am content,” was
the rejoinder. “I shall take care not to trouble you in future.”
Pride and love struggled for mastery in the heart of the eldest,
and it was a mingling of both that brought the answer, in tones cold
enough to freeze the tenderness of the words: “There will come a
silence between us one day, Nell, you will be glad to break.” And she
passed from the room.
“Let it come,” was the almost insolent reply; but there was a mist
in the flashing black eyes that contradicted the words.
They passed the day apart from each other, and at night, although
kneeling for prayer in the same little oratory, and occupying the
same little white-draped chamber, the chilling silence remained. So
passed the next day, and it was now Christmas Eve. The evergreens
were all hung in the village church; the altar was radiant with
flowers and tapers; the confessionals were thronged; but both
sisters kept aloof, and both hearts were aching over the pride and
anger that was strangling even religion in their souls. Alas! alas! how
the angels must have mourned to see days of such especial grace
passing in sin. Christmas gifts had been prepared, but neither would
present them. How different other Christmas Eves had been!—the
gentle mother overseeing every preparation for the next day, that
was always celebrated as a feast of joy. Those busy hands were idle
now, and the white snow was coldly drifting over the mound that
loving hearts would fain have kept in perpetual summer. A mother’s
grave! Except to those who have knelt beside that mound—that
seems such a slight barrier between the aching heart and its
treasure, and yet is such a hopeless, inexorable one—these words
have little meaning.
They retired early, and, as Nell knelt for prayer, the hot tears rolled
through her fingers as she thought of other Christmas mornings,
when they had been awakened for early Mass by the “Merry
Christmas! girls,” that earth would never, never hear again. But the
icy bands of pride that had frozen around her heart would not melt,
and sleep came again in that stony stillness.
Morning came to Nellie’s perturbed visions, and in the gray dawn
“Merry Christmas” broke forth from her lips; but the memory of the
past few days checked the words, and they died in whispers. But as
she glanced at Laura, she saw that her eyes were open, but that
their expression was fixed and rigid. She sprang up with a vague
alarm, and laid her hand upon the low, broad forehead. It was icy
cold. Shriek after shriek rang from her lips, but they reached not the
death-dulled ear.
“I never meant it, Laura—I never meant it! Only come back that I
may speak one word!” she moaned. “O my God! give her back to me
for one hour, and I will submit to thy will.” But her voice only broke
the silence, and the white, smiling lips on the bed seemed a
mockery of the passionate anguish wailing above them. She threw
herself before the little altar in her room. “Blessed Mother!” she
prayed, “I promise, solemnly promise, that never, never again will I
give way to the passionate temper that has been my bane, if she
may only come back for one hour to grant forgiveness for the awful
words I have spoken.” And for the first time since she had realized
her sorrow tears fell from her eyes.
“Why, Nellie, Nellie, what ails you?” said a familiar voice. “You are
crying in your sleep on this merry Christmas morning; do waken.”
And, oh! the heaven that met those unclosing eyes—Laura bending
over her, smiling, yet with a look of doubt in her face as if the icy
barrier had not yet broken down.
 “O my darling, my darling!” sobbed the excited girl, winding her
arms around her sister. “Thank God it is only a dream; but never,
never again will I give way to my awful temper. I have promised it,
Laura, and I will keep my vow.”
And she did. For though she lived long enough for the dark hair to
lie like snowy floss under the matron’s cap, never did those lips utter
stinging sarcasm or close in sullen anger. And often, when her gentle
voice seemed unable to stem some furious tide of passion among
her grandchildren, would she tell the story of her dream on
Christmas Eve.

ALLEGRI’S MISERERE.
AT the base of a cliff flowed a tiny rivulet; the rock caught the
rain-drops in his broad hand, and poured them down in little streams
to meet their brothers at his feet, while the brook murmured a
constant song of welcome. But a stone broke from the cliff, and,
falling across the rivulet, threatened to cut its tender thread of life.
“My little strength is useless,” moaned the streamlet. “Vainly I
struggle to move onward; and below the pebbles are waiting for
their cool bath, the budding flowers are longing for my moisture, the
little fish are panting for their breath. A thousand lives depend on
mine. Who will aid me? Who will pity me?”
“Wait until Allegri passes; he will pity you,” said the breeze. “Once
the cruel malaria seized me, and bound messages of death upon
me. ‘Pity!’ I cried. ‘Free me from this burden, from which I cannot
flee.’ ‘Hear the wind moan,’ said some; but no one listened to my
prayer till I met a dreamy musician with God’s own tenderness in his
deep eyes. ‘Have mercy!’ I sobbed; and the gentle master plucked
branches of roses, and cast them to me. I was covered with roses,
pierced with roses, filled with roses; their redness entered my veins,
and their fragrance filled my breath; roses fell upon my forehead
with the sweetness of a benediction. The death I bore fled from me;
for nothing evil can exist in the presence of heaven’s fragrance. Cry
to the good Allegri, little brooklet; he will pity you.”
So the rivulet waited till the master came, then sighed for mercy.
The rock was lifted, and the stream flowed forward with a cry of joy
to share its happiness with pebble and flower and fish.
A little bird had become entangled in the meshes of a net. “Trust
to the good Allegri,” whispered the breeze; “it is he who gave me
liberty.” “Trust to the good Allegri,” rippled the brook; “it is he who
gave me liberty.” So the bird waited till the master passed, then
begged a share of his universal mercy. The meshes were parted, and
the bird flew to the morning sky to tell its joy to the fading stars and
rising sun.
“Oh! yes, we all know Allegri,” twinkled the stars. “Many a night
we have seen him at the bed of sickness.”
“Many a day I have seen him in the prison,” shouted the sun with
the splendor of a Gloria. “Wherever are those that doubt, that
mourn, that suffer; wherever are those that cry for help and mercy—
there have I found Allegri.”
The people of the earth wondered what made the sun so glorious,
not knowing that he borrowed light from the utterance of a good
man’s name.
A multitude of Rome’s children had gathered in S. Peter’s. The
Pope was kneeling in the sanctuary; princes and merchants were
kneeling together under the vast cupola, the poor were kneeling at
the threshold; even a leper dared to kneel on the steps without, and
was allowed the presence of his Lord. All souls were filled with
longing, all hearts were striving for expression.
Then strains of music arose: O soul! cease your longing; O heart!
cease your strife; now utterance is found.
 Sadder grew the tones, till, like the dashing of waves, came the
sigh: “Vainly I struggle to move onward. Have mercy, Father!” The
lights flickered and died, a shadow passed over the worshippers, and
the Tiber without stopped in its course to listen.
Sadder grew the tones, till the moan was heard: “Vainly I strive to
escape these meshes. Have mercy, Father!” The shadow grew
deeper, and a little bird without stopped in its flight to listen.
Still was the music sadder with the weight of the sob: “Vainly I
flee from this loathsome burden. Have mercy, Father!” Vaster and
darker grew the shadow, and the very breeze stopped in its course
to listen.
And now the music mingled sigh and moan and sob in one vast
despairing cry: “Vainly I struggle against this rock of doubt. Have
mercy, Father! Vainly I strive to escape these meshes of sin. Have
mercy, Father! Vainly I flee from this evil self. Have mercy, O Father!
have mercy.” Darker and deeper and vaster grew the shadow, and all
sin in those human hearts stopped in its triumph to listen.
All light was dead, all sound was dead. Was all hope dead? “No!”
wept a thousand eyes. “No!” sobbed a thousand voices; for now
high above the altar shone forth the promise of light in darkness, of
help in tribulation—in sight of Pope and prince, in sight of rich and
poor, and even in sight of the leper kneeling without, gleamed the
starry figure of the cross.
“How was this Mass of Allegri so completely formed,” cry the three
centuries that have passed since then, “that we have been able to
add nothing to its perfection?”
The calm voice of nature answers: It is because his own love and
mercy were universal; because he had learned that all creation
needs the protecting watchfulness of the Maker; because he gave
even the weakest creatures voice in his all embracing cry of
Miserere.
TO-DAY AND YESTERDAY.
 I.

“That city knoweth nor sign nor trace

Of mutable land or sea;
Thou who art changeless, grant me a place
In that far city with Thee.”

So spake she, gazing on the distant sea,

That lay, one sheet of gold, in morning light;
And then she cried, “God, make my blindness sight!”
Heart-sore, heart-hungry, sick at heart, was she,
And did mistrust no other hope could be,
This side the grave, than shifting sea and land;
Yet dreamed she not her house was built on sand,
But fearless thought of dread eternity.
And men admired the house she builded fair,
Until a tempest, risen with sudden shock,
Rent it. Then God made answer to her prayer:
Showed her on earth a city, calm, and old,
And strong, and changeless; set her on a rock;
Gave her, with him, a place in his true fold.

II.

“For, oh! the Master is so fair,

His smile so sweet to banished men,
That they who meet it unaware
Can never rest on earth again.”

Such were the words that charmed my ear and heart,

In days when still I dwelt outside the fold;
But now they seem to me too slight and cold,
For I have been with thee, dear Lord, apart,
And seen love’s barbed and o’ermastering dart
Pierce thee beneath the olives dark and old,
Until thy anguish could not be controlled,
But from thy veins the Blood of life did start.
OW d d fl h d i f i f l !
 O Word made flesh, made sin, for sinful man!
I seek not now thy smile, so fair, so sweet;
Another vision, haggard, pale, and wan,
Of one who bore earth’s sin and shame and smart,
Hath drawn me, weeping, to thy sacred feet,
To share the unrest of thy bleeding Heart.

THE YEAR OF OUR LORD 1875.

The year 1875 has not been a specially remarkable one as distinct
from the years immediately preceding it. Great questions, which
affect humanity at large beyond the line of nationality, and which
were rife three or four years ago, are undecided still. No wars, or
revolutions, or discoveries, or mighty changes have occurred during
the year to alter sensibly the current of human affairs. What the
world at large quarrelled and wrangled over a year, two years, three,
four years ago, it wrangles over still, and may for years yet to come.
Much as science and culture have done to break down the barriers
that separate men and bring the human family nearer together,
nations, nationally considered, stand as far apart as ever they did,
and the imaginary line that divides neighboring peoples finds them
wide apart as the antipodes.
To begin a rapid and necessarily incomplete review at home, the
past year can scarcely be regarded as either a happy or successful
one, commercially speaking, in the United States. Preliminary echoes
of the Centennial year of the great republic have been heard, but
amid them the crash of falling banks that had no legitimate excuse
for falling, and of business firms that followed in due order. This,
however, is only a repetition of the two preceding years, which it is
as painful as it would be useless to dwell upon here. In a word,
business at large—instead of recovering, as it was hoped it would,
during the past year—if anything, fell behind, and so continues. The
election did not tend to enliven it. There are hopes, however, of a
real revival during the coming Centennial year, or at least of a
beginning on the road of improvement. There is the more reason to
hope for this that large branches of our industries, such as cereals,
iron, and cotton goods, are beginning to find a good foreign market.
Looked at largely, there are some things on which Americans may
congratulate themselves during the year. Chief among these are
their very misfortunes. Extravagance in living, foolish and vulgar
display in dress and equipage, have disappeared to a satisfactory
extent. Of course where wealth abounds and fortunes are rolled up
easily, there will be shoddy; but then let it be marked off, and the
world will not be the loser. Again, there was a good sign on the part
of the people to form opinions of their own regarding the questions
up before them and the respective merits and qualifications of the
various candidates for election. To be sure, many, too many, persons
were elected who were a disgrace to their constituencies; and while
such men are set in high and responsible positions it is vain to look
for reform in the thousand abuses that afflict the conduct of public
affairs. Still, there was a hopeful indication of the right feeling
among the people.
Perhaps the most memorable, certainly the most significant, event
to Catholics in the history of this country took place during the year.
The venerable Archbishop of New York was raised by the Holy Father
to the dignity of the cardinalate, and thereby set in the senate of the
church of which Christ is the invisible, and the Pope, the successor
of Peter, the visible, head. To speak of the fitness of the Holy
Father’s choice in selecting Archbishop McCloskey for this high office
and proud privilege of being the first American cardinal is not for us.
It is sufficient to say that not Catholics alone, but their Protestant
fellow-countrymen also, all the land over, received the news and
hailed the choice with acclaim. But what moves us most is the
significance of the act. In the appointment of an American cardinal
in the United States the wish expressed by the Council of Trent has
in this instance been realized. That great council ordained,
respecting the subjects of the cardinalate, that “the Most Holy
Roman Pontiff shall, as far as it can be conveniently done, select
(them) out of all the nations of Christendom, as he shall find persons
suitable” (Sess. 24, De Ref., c. i.) Were this recommendation
completely carried out, it would probably be one of the greatest
movements that have taken place in the Catholic Church for the last
three centuries.
Suppose, for example, that the great Catholic interests throughout
the world were represented in that body by men of intelligence, of
known virtue, and large experience; suppose every nationality had
there its proportionate expression—a senate thus composed would
be the most august assembly that ever was brought together upon
earth. It would be the only world’s senate that the world has ever
witnessed. This would be giving its proper expression to the note of
the universality of the church. The decisions of the Holy Father on
the world-interests of the church, assisted by the deliberations of
such a body, would have more power to sway the opinions and
actions of the world than armies of bayonets. For, whatever may be
said to the contrary in favor of needle-guns and rifled cannon, the
force of public opinion through such agents as electricity and types
moves the world, above all when supported by the intelligence,
virtue, and experience of men who have no other interests at heart
than those of God and the good of mankind.
Who knows but the time has come to give this universality of the
church a fuller expression? Is not divine Providence acting through
modern discoveries, rendering it possible for the human race to be
not only one family in blood, but even in friendship and unity of
purpose? Perhaps the present persecutions of the church in Italy are
only relieving her from past geographical and national limitations, to
place her more completely in relations with the faithful throughout
the world. Who knows but the time is near when the Holy Father will
be surrounded by representatives of all nations, tribes, and peoples,
from the South as well as from the North, from the East as well as
from the West; by Italians, Germans, Frenchmen, Spaniards,
Englishmen, Belgians, Portuguese, Austrians, Irishmen, Americans,
Canadians, South Americans, Australians, as well as by
representatives of the faithful from the empire of China? Would this
new departure be anything more than the realization of the wish
expressed by that great and holy council held at Trent three
centuries ago?
In passing from our own to other lands, we cannot do so, at the
opening of the second century of our country’s life, without a glance
at something larger and wider than the mere local interests of every-
day life which touch us most nearly. Beyond doubt there is much to
criticise, much, perhaps, to be ashamed of, much to deplore, in the
conduct of our government, local and national, and in the social
state generally of our people. Still, we see nothing at present
existing or threatening that is beyond the remedy of the people
itself. It is a fashion among our pessimists to contrast the America of
to-day with the America of a hundred years ago. Well, we believe
that we can stand the contrast. The country has expanded and
developed, and promises so to continue beyond all precedent in the
history of this world. When the experiment of a century ago is
contrasted with the established fact—the nation—of a free and
prosperous people of to-day, we can only bless God. And allowing
the widest margin for the evils and shortcomings in our midst, when
we glance across the ocean at nations armed to the teeth, looking
upon one another as foes, and either rending with internal throes or
threatening to be rent, pride in this country deepens, and the heart
swells with gratitude that in these days God has raised up a nation
where all men may possess their souls in peace.
We have some alarmists among us who look in the near future to
the occurrence of scenes in this country similar to those now being
transacted in Europe, where men are persecuted for conscience’
sake. We cannot share in these alarms. As we see no evils in our
midst which are beyond the remedy of the people, so we see no
religious or other questions that may arise which cannot be civilly
adjusted. This is not a country where the raw head and bloody
bones thrive. The question of religion is decided once for all in the
Constitution. Catholics, of course, have a large heritage of
misrepresentation to contend against, but that is rapidly diminishing.
A Bismarck may strive to introduce into our free country, through a
band of fanatics and weak-minded politicians, the persecuting spirit
which he has attempted to introduce into England by a Gladstone,
which he has succeeded in introducing into Italy by a Minghetti, and
into Switzerland by a Carteret; but before they reach the hundredth
part of the influence of the disgraceful Know-Nothing party, the good
sense and true spirit of our countrymen will, as it did in the case of
that party, brand all who have had any prominent connection with
the movement with the note of infamy. The fanatical cry of “No
Popery” is evidently played out at its fountain-source in old England,
while the attempt to revive its echoes will meet with still less success
in new England. We see no clouds on the American horizon that
should cause Catholics any grave apprehension.
The end of such attempts always is that those who strike the
sparks only succeed in burning their fingers. All we have to do is to
walk straight along in the path we have been following of common
citizenship with those around us, in order to secure for ourselves all
the rights which we are ready to concede to others.
The European situation during the past year may be summed up
under two headings—the struggle between church and state, and
the prospects of war. To enter at any length into the question
between church and state in Germany and in other countries in
Europe would be going over old ground which has been covered
time and again in The Catholic World. Only such features of the
contest will be touched upon as may set the present situation clearly
before the mind of the reader.
The official Provincial Correspondence, at the opening of the past
year, said in a retrospective article on the events of 1874: “The
conviction has been forced upon the German government that the
German ultramontane party are a revolutionary party, directed by
foreigners and relying mainly upon the assistance of foreign powers.
The German government, therefore, are under the necessity of
deprecating any encouragement of the ultramontane party by
foreign powers. It was for this reason that the German government
last year thought it incumbent on them to use plain language in
addressing the French government upon the sayings and doings of
some of the French bishops. France had taken the hint, and had
prevented her ultramontanes setting the world on fire merely to vent
their spite against Germany.… It was, perhaps, to be expected under
these circumstances that, abandoning at last all hope of foreign
assistance, the German ultramontanes would make their peace with
the government in Prussia, and no longer object to laws they
willingly obey in Baden, Bavaria, Würtemberg, and Oldenburg, not to
speak of Austria and other states. At all events, it was very desirable
that the ultramontanes should yield before the church was thrown
into worse confusion by their malicious but impotent resistance.”
Such was the pleasant prospect held out for the Catholics by the
official organ at the opening of the year. The programme sketched in
it has been faithfully carried out, and Germany has taken another
step in the path of freedom, internal peace, and consolidation by
planting its foot nearer the throat of the church. It is useless to
enter into a refutation of the falsehoods contained in the extract
from the official journal. They have been refuted in the German
Reichstag and all the world over. It is needless, also, to call attention
to the tone of the official journal, and the manner, become a fashion
of late with German statesmen and writers at large, of warning
foreign powers to keep a civil tongue in their heads respecting
German matters, or it may be the worse for them. How far the
Catholics have yielded to the kindly invitation held out to them the
world has seen. We have before this remarked on the strange
anxiety manifested by a government, convinced of the justice of its
cause and the means it was pursuing towards its end, to stifle the
expression of public opinion, not only at home, but abroad.
Moreover, the very fact of its being compelled to deprecate “any
encouragement of the ultramontane party by foreign powers” says
as plainly as words can say it that those powers see something in
the party to encourage.
Here is a sample—one out of hundreds such—of the manner in
which the members of the “revolutionary party” have been treated
during the year, and of the crimes, sympathy with which on the part
of foreign powers is so earnestly deprecated by the German
government. That extremely active agent of Prince Bismarck, the
Prussian correspondent of the London Times, tells the story of the
deposition of the Bishop of Paderborn by the “Ecclesiastical” Court
thus: “He has been sentenced to-day (Jan. 6) to innumerable fines,
chiefly for appointing clergymen without the consent of the secular
authorities. [Is this a crime, reverend and right reverend gentlemen
of the Protestant churches?] Never paying any of these forfeits, he
has been repeatedly imprisoned and forcibly prevented from
exercising his functions. [And now for the perversity of the man, the
“malicious but impotent resistance.”] Notwithstanding the measures
taken against him, he has continued his opposition to the state. He
would not allow his clerical training-schools to be visited by
government inspectors; he has declined to reappoint a chaplain he
had excommunicated without the consent of the government [What
criminals SS. Peter and Paul would be were they living in Germany
to-day!]; and he has continually issued pastorals and made speeches
to deputations breathing the most hostile sentiments against crown
and parliament [sentiments not quoted]. He has received addresses
covered with more than one hundred thousand signatures, and on a
single day admitted twelve thousand persons to his presence, who
had come to condole with him on the martyr’s fate he was
undergoing.” Let it be borne in mind that this is not our description,
but that of an agent of the Prussian government. Could words
establish more clearly the side on which the criminality lies?
Only passing mention can be made of events which have been
already anticipated and commented on. The extension of the civil
registration of births, deaths, and marriages from Prussia to the
whole German Empire passed in January. Perhaps no measure yet
has so aroused the indignation, not only of Catholics, but of
believing Protestants also. As the correspondent already quoted
tersely puts the matter: “In all Germany this law does away with the
services of the clergy in celebrating the three great domestic events
of life.” That is to say, there is no longer need to baptize Christian
children in the name of God; there is no longer need of God in the
marriage service; finally, as man comes into the world, so he may go
out of it, without the name or the invocation of God, without God’s
blessing over his grave or the ceremonies of religion attending the
last act. Like a dog he may come, like a dog he may live, like a dog
he may go. And yet this is an evangelical power! Verily, but of a
strange evangel. The result of it is shown already. Since the Prussian
Civil Registration Law was passed, only twenty-five per cent. of all
Berlin marriages have been celebrated in churches, while only thirty
per cent. of the children born in the capital have been baptized by
clergymen.
The passing of the Landsturm Bill converts the whole German
Empire into an armed camp. “Henceforth every German sound in
wind and limb must be a soldier. From the age of seventeen to forty-
two, every man not belonging to the army or the reserve is to be
liable to be called out in the case of an actual or even a threatened
invasion,” says the London Times. “At the word of command
Germany is arming en masse, and the surrounding nations—that is,
the best part of the world—cannot but do as she does.” They are
doing as she does, and all the European powers to-day sleep beside
their arms. In face of this fact, what comfort can men take from the
meeting and hobnobbing of the crowned heads of Europe here,
there, and everywhere, or of their assurances of peace? Who is
strong enough to keep the peace, who too weak to enkindle war? No
man and no people. It is this arming and incertitude of one another
that alone prevented what locally was so insignificant an affair as the
outbreak within the year of the Bosnian insurrection against Turkey
from lighting a universal conflagration. The eagles of the great
powers gather around the Turkish carcase. England seizes
beforehand on the control of the Suez Canal by way of preparing for
eventualities, and the Eastern question begins at last to resolve itself
into this simple form: not, How shall we uphold the empire? but,
How shall we divide the spoils?
The present rulers of Germany profess to look upon their Catholic
subjects as the great foes of the German Empire. The mistake is a
fatal one; for in binding the church they bind the only power that
can stop the dry-rot which is slowly eating into the heart, not alone
of Germany, but of all nations to-day. That dry-rot is socialism, the
first-born of infidelity. That socialism prevails in Germany the rulers
of that empire know, and its utterances are as dreaded as an
encyclical of the Pope. Here are the elements of socialism as
pictured by the Cologne Gazette at the opening of the year: “In
1874, although the great bubble schemes burst in the summer of
1873, and although last year a plentiful harvest of corn and wine
came to our relief, the consequences of the crisis are still felt.
Numerous undertakings are depreciated, and even more lamentable
than the losses of the promoters are the mischievous results of the
sudden excessive rise in wages, which could not possibly last, the
luxurious habits, the strikes, and all that these involve on the
laboring classes and the whole industrial life of the German nation.
Habits of indolence and gluttony have been established which it will
be hard to eradicate,” and much more in the same strain.
This is only a straw showing which way the wind blows.
Persecution of the church has not yet exhausted itself, though,
beyond the actual taking of life, it is hard to see what remains to be
done. The final measure has been resorted to of abrogating the
articles of the Prussian constitution of 1850, which were specially
drawn up to provide freedom of religion and worship in their fullest
sense. Of the attitude of the German Catholics, the prelates, the
clergy, and the laity, it is needless to speak. The world has witnessed
it; and the very fierceness of the persecution simply serves to show
forth more gloriously the divinity of the church; for no human
institution could live under it. One result of the persecution has been
the return of a Catholic majority to the Bavarian Parliament. We
hope for the unity of the German Empire, and its true consolidation;
but it is not in our hearts to support tyranny, under whatever name,
least of all when it attacks all that we hold most sacred. The German
policy must be totally altered before it can command the sympathy
of freemen. It must be totally altered before it can command the
respect and full allegiance of its subjects, so large and important a
section of whom are Catholics. The Catholic majority in Bavaria is
but one sign of many of opposition to the one-sided policy of which
Prince Bismarck is the author and expounder. Who knows but that
the threatened dissolution of an empire erected on so false and
narrow a basis has not already begun in Bavaria? All the sacrifices
made to establish the empire—not the least of which were made by
Bavaria—the German chancellor, by his determined and senseless
religious persecution, would now seem foolishly to ignore. And these
Bavarians, of all the Germans, once aroused, and their religious
rights infringed upon, are not the men quietly and meekly to subside
under opposition.
We have dwelt more at length upon Germany because it is the
centre of the strife that convulses, and threatens to convulse, the
world. Other topics must consequently be hastily dismissed.
Of France there is nothing but good to report. After a series of
fiery debates in the Assembly, the constitution of a conservative
republic was definitively formed and agreed upon towards the end of
February. The nomination of councillors of state was given to the
President, who resigned the nomination of the senators. Of course
France is still open to surprises, and the various parties seem as
unable to coalesce as ever. But there is no question that the
government of Marshal MacMahon has deserved well of the country,
and, could only a true republic be established in France, it would
serve as a safe counter-check to the absolutisms that threaten the
east of Europe. The commerce and industries of the country have
advanced even on the preceding year, though the imports of 1874
amounted to 3,748,011,000 francs, and the exports to
3,877,753,000 francs, these figures being in excess of those of any
former years. The returns for the Paris savings-banks in 1874
indicate how the poorer and lower middle classes, who chiefly
patronize these establishments, are recovering from the effects of
the war and the Commune. The deposits amounted to 14,500,000
francs, while in 1873 they were 13,500,000 francs, and in 1872
12,629,000 francs. There is every reason to believe that the ratio of
the past year will show a corresponding increase.
 While the tokens of reviving prosperity are thus encouraging,
those of a revival of religious feeling and coming back to the old
ways and the old faith among the people at large are not less so. A
noble and patriotic work is being accomplished in the rapid
formation and spread of Catholic Working-men’s Clubs—a direct
offset to the socialism fostered by the spirit of irreligion in other
places. The part taken by Catholic laymen of standing and ability in
this work, so full of happy promise, is in itself a significant feature,
and one that may well be recommended to the attention of Catholic
laymen all the world over. The pilgrimages to holy shrines and to
Rome have continued, spite of the laugh of the infidel and the scorn
of the unbeliever. The solemn consecration of the church in
Montmartre to the Sacred Heart was one in which the whole world
was interested. But the most encouraging measure of all was the
obtaining, after a fierce battle between religion and infidelity, of
permission to found free universities in France, where students who
believe in God might, if they chose, apply themselves to the study of
their faith, or at least carry on their studies under the divine
protection and under professors who, lacking nothing in intellect,
recognize a higher than themselves, whose law they have the
courage to recognize and the sense and piety to obey.
Surely, France was never so worthy of the esteem and profound
respect of all the world as it is to-day. What a wonderful vitality is
displayed by this Latin-Celtic race! What people could so suddenly
recover from what seemed so fatal a blow? What other nation would
have shown so much wisdom and self-control as these Frenchmen,
whom the outside world stamped as “unstable as water”? Is France
to be the leader of the Latin-Celtic races, to conform itself,
consistently with its past history and traditions, after a century of
throes, into a political form of society fitted to its present needs, its
future prosperity, and the renewal of religion? God grant that it be
so!
England, true to its peace policy, still keeps aloof from the
troubled current of European affairs, beyond its recent move
Eastward, which has already been noticed. It steadily refused to
accept the invitation of Russia to join the International Conference
on the Usages of War, which in reality resembled a consultation
among surgeons before beginning to operate on an interesting
subject. Mr. Disraeli’s premiership has been marked by some
irritating mistakes, though the securing control of the Suez Canal
was undoubtedly a move in the present critical state of Eastern
affairs that compensates for many a blunder—if he can only hold the
control. Mr. Gladstone finally retired from the leadership of the liberal
party, and was nominally succeeded by the Marquis of Hartington.
The ex-leader, abandoning a position which, take him all in all, he
undoubtedly adorned, went paddling in theology and got
shipwrecked. The Gladstone fulminations on “Vaticanism” are now a
thing of the past, and only afforded another melancholy instance of
the facility with which even great men can go beyond their depth.
The portentous charges against the Pope, the Curia Romana, the
rusty arsenals, and the rest of the papal “properties” were received
by the English people themselves with honest laughter or with
passive scorn, until finally Mr. Gladstone lost his temper, and then
the world became tired both of him and his “rusty tools.”
Materialism is taking deep root in the English mind. The leading
organ of English opinion, itself highly respectable, but by no means
religious, complained more than once during the year of the general
apathy with which the public regarded the doings of the various
convocations and general assemblies of the Protestant churches in
England. And the success with which the onslaught by such a man
as Mr. Gladstone against the Catholic Church met with at the hands
of Englishmen reveals anew the fact that religious feeling has fallen
to so low an ebb in England that even the most eloquent of bigots
could not arouse an anti-Popery cry. And this, for England, is the last
stage of religious apathy.
Is this again the immediate precursor of a reaction in favor of the
true church in that land for which so many prayers have been
offered up, and the blood of so many martyrs has been shed?
 Ireland has been quiet, calm, and peaceable, and though, in
common with England, suffering from the commercial depression
which spread from this country to them, it has shown a strong
tendency to advance in prosperity. For its peace the Catholic clergy,
according to the testimony of the London Times, and, as we believe,
the Home-Rule party, are jointly answerable. Men who believe in
God and obey the laws of the church will, with honest and able
representatives, seek for no heroic measures of reform, while the
legislature is fairly open to complaints. The London Times says that
the peaceful record of the year reads like a fairy tale. Yet the Peace
Preservation Acts were renewed, for which the same journal could
find no better reason than that “you cannot break off abruptly from
the past,” and goes on to say: “It is possible that, if there never had
been a resolution to impose upon a conquered people a church
which they rejected, and to endow it with the spoils to which they
remained attached; if there never had been a neglect so little
creditable to our statesmanship as the conditions under which
agricultural land was held in Ireland; if laws had never been passed
to deprive Roman Catholics of political privileges and the right to
possess property; if the attempt had never been made to rule the
inhabitants of the sister-island by a hostile garrison, that state of
feeling would never have been created which imposes upon the
legislature of to-day the sad necessity of maintaining an exceptional
coercive legislation.” The bitterest foe of England could scarcely add
one iota to the force of this terrible indictment of English legislation
in Ireland.
But we look with all hope to the speedy dispersing of the clouds
which so long have hovered over this real “island of saints,” which
has done so much in the past and promises so much in the future
for the spread of faith among the peoples of the earth. More
pleasing topics to touch upon are the celebration of the centennial of
Daniel O’Connell, the fiftieth anniversary of the consecration of the
venerable Archbishop McHale, and, though last, far from least, the
visit to Ireland of Cardinal McCloskey, and his reception by Cardinal
Cullen and the Irish people. The scene was indeed a memorable
one; the meeting on a soil consecrated with the blood of saints and
martyrs—a soil every inch of which could tell a tale of a struggle of
centuries for the faith—of two cardinals of the church that guards
the representatives, in their own persons, of the newest and one of
the oldest heritages of the church, and the one Irish by birth, the
other Irish by blood. A meeting no less significant was that in
England between the Cardinal of New York and Cardinal Manning,
the first convert probably who ever wore the title: a man of
indomitable activity, a fearless asserter of the rights of the church,
and always foremost in every movement which aims at the
amelioration of the condition of the working classes.
Russia continues her strides in the East, nearing Hindostan, and
with Hindostan the sea, at every step. Despite occasional reverses,
her march against the conflicting tribes and peoples that lie in her
path can only be regarded as irresistible. Meanwhile, at home she is
eaten up by sects and the socialistic spirit that pervades other
nations, and which tyranny may stifle for a time, but cannot destroy.
Again the mistake occurs of regarding the Catholic Church as her
enemy, and dragooning her Catholic subjects with a creed which
their consciences reject. Austria is engaged in the attempt to set her
internal affairs in order, and to recover from the defeat at Sadowa.
She finds time, notwithstanding, to attack the church, though
without the persistent brutality of her German neighbor, whose offer
to procure a joint interference among the nations in the election of
the next pope was politely but firmly rejected by Austria. In this path
Italy also walks. Rejecting the rough hempen cord with which
Germany binds and strives to strangle the church, Italy, true to her
national character, chooses one of silk, which shall do the work softly
and noiselessly, but none the less securely. Sensim sine sensu. Thus
the Law of Guarantees of 1871, which was founded on Cavour’s
maxim of “a free church in a free state,” provided for the absolute
freedom of the Pope in spirituals. This Germany resents, and early in
the year made strong remonstrance with Italy, to see, in plain
English, if some plan could not be devised by which the Pope might
be muzzled and prevented from issuing encyclicals and bulls and so
forth, save only such as might please the mind of present German
statesmen. Italy refused to alter the law. But now in November we
find Minghetti, the president of the Council, stating to his electors at
Cologna-Veneta that there are defects in the law of papal
guarantees. The church—says that excellent authority, M. Minghetti
—is the congregation of all the faithful, including, of course, M.
Minghetti himself. But the state, on whom with the jus protegendi
devolves also the jus inspiciendi, is bound to see that the right of the
laity and the interest of the lower clergy be not sacrificed to the
abuse of papal and episcopal authority. Wherefore, M. Minghetti,
urged solely by the desire of seeing that no injustice is done,
pledges his electors that he will bring in a bill empowering the laity
to reclaim the rights to which they are entitled in the government of
the church. How far those rights extend, of course, remains to be
seen.
The Holy Father is still spared to us in the full enjoyment of his
health and powers of mind. Pilgrims flock to him in thousands, and
the eyes of the world, friends and foes alike, look with sympathy
upon him. Surely now is the real triumph of his reign, and in his
weakness shines forth his true strength. No earthly motives, if ever
they affected the allegiance of Catholics to him, could affect it now.
Yet what does the world witness? As men regard things, a weak and
powerless old man, ruling, from the palace that is his prison, the
hearts of two hundred millions of people in the name and by the
power of Jesus Christ, whose saintly vicar he is. The Pope, lifted
above all entanglements by recent events with the political policy of
so-called Catholic countries—his voice, as the head of the church, is
heard and respected by all nations as perhaps it never was at any
other period of time.
Spain opened with a new revolution—the re-entering of Alfonso,
the son of the exiled queen, to the kingdom and the throne from
which she was driven. This being said, the situation remains in much
the same condition that it has done for the past two years; if
anything, notwithstanding some defections and reverses, Don Carlos
has gained in strength and boldness. The move that brought in Don
Alfonso was a good one, but it came too late.
The customary chronic revolutions prevail in South America. The
assassination of Garcia Moreno, the able and good President of
Ecuador, by members of a secret society, added a unique chapter of
horrors and dastardly cowardice to the records of these societies,
showing that to accomplish their purpose they are ready to stab a
nation. Garcia Mareno died a martyr to his faith. From a far different
cause, though by the same means, died Sonzogno, the editor of the
Capitale, the trial of whose assassins furnished food for thought as
to the force at work in regenerated Italy. An event that might have
been of great importance was the death of the youthful Emperor of
China, which was followed by that of his wife. He was succeeded by
a child five years old, and the government seems to have passed
into the hands of the same men who held it before, so that a change
for the better towards Christians is scarcely to be hoped for, while
Christian residents are still exposed at any moment to a repetition of
the Tien-Tsin massacre.
With the year closes the third quarter of the most eventful
century, perhaps, which the world has yet known, the first century of
the Christian era alone being excepted. It opened on what
Lacordaire has well called “a wild and stormy morning,” and he
would be a bold prophet who should predict a clear sky at the close.
A writer of the day describes nations within the past year as
engaged in “a wild war-dance.” The same is true of the century.
Nations seem to have learned nothing, but forgotten much. In
forgetting the faith that made them whole they have forgotten the
secret of the elixir of national life. Hence, bitter as the struggle is, a
Catholic cannot but hope much in the near future from the present
trials of the church. The blows of Germany have crushed shams to
the earth, and caused the truth to shine forth resplendent and
beautiful. Whatever may be this faith that the nations have
forgotten, that has been a mockery among men of the world, it is
manifest, at least, that there is a profound reality in it, and a vitality
that no power on earth can hope to destroy. This testimony of
strength in weakness, of the purest devotion and loftiest sacrifices
that this world can show, if it do nothing else, at least brings men to
ponder and look back, and compare and inquire, and arrive at some
conclusions. For the world cannot remain an indifferent spectator to
a question that is wide as the world. The vagaries of belief, the
churches with fronts of brass and feet of clay, the parasites and the
flatterers who, professing to worship and believe in God alone, bow
down in secret before the prince of this world, now slink away in
shame or stand abashed before the unbeliever.
Again, considering the intensity of the activity of the age, induced
in a great measure by the facilities of expressing and communicating
our thoughts, of reaching the uttermost parts of the earth in a flash
of time—all of which enhances the responsibility of our free will—
religion, in view of these facts, will have to keep pace with this
activity in order to perform the office for which God established it
upon earth. That she will do so is as much a matter of certitude as
her existence; for that same “Spirit which fills the whole earth” finds
in her bosom his dwelling-place. The general tendency to material
science, and the material interests of nations, which have so
wonderfully increased within the century, tend all to obscure the
supernatural. But there is nothing to be feared from the advocates of
material science. There is no escaping from God in his creation. And
these men, in their way, in common with the more open persecutors,
are preparing for the triumph of the church, and in the providence of
God are co-workers in the more complete demonstration of his
divine truth.

NEW PUBLICATIONS.

Life Apostle S. John. By M. L. Baunard. Translated

of the
from the first French edition. New York: The
Catholic Publication Society. 1875.
 The life and character of S. John are so beautiful and so closely
connected with our Saviour that true believers have always craved to
know more about him.
On the other hand, his testimony is so positive and his language
so clear that all who blaspheme the divinity of our Lord have sought
to thrust him and his gospel out of sight. The distinguished French
author has a warm personal devotion to S. John, and has devoted
himself with great enthusiasm to the task of collecting all the
historical facts which remain to us as connected with the virgin
apostle. His style is manifestly infused with his spirit, and hence the
work is one rather of devotion than of cold, scientific dissertation.
“It is,” says the author in his preface, “a book of doctrine. I
address it to all those who desire to instruct themselves in the truth
of God. Truth has no school above that of the Gospel, and nowhere
does it appear fairer or more profound than in the gospel of S. John.
“It is a book of piety. I dedicate it to Christians: to priests—the
priesthood has no higher personification than S. John; to virgins—
John was a virgin; to mothers—he merited to be given as a son to
the Mother of God; to youth—he was the youngest of the apostles;
to old men—it is the name he gives himself in his epistles. I offer it
to suffering souls—he stood beside the cross; to contemplative souls
—he was on Mt. Thabor; to all souls who wish to devote themselves
to their brethren, and to love them in God—charity can have no
purer ideal than the friend of Jesus.”
It goes to fill up a most important gap in our English hagiography,
and will be greeted with much satisfaction by those desirous of
having a complete series of lives of the saints.

The Ship in the Desert. By Joaquin Miller. Boston:

Roberts Brothers. 1875.
The ad captandum title of this work leads one to look for an
Arabian romance; whereas the story has scarcely anything to do
with it, and is a very slender story at that. It is difficult to say
whether the book is worth reading or not; for while, no doubt, it
contains passages of considerable force and beauty, we are quite
sure the poet himself does not know half the time what he means.
Now, this kind of thing is “played out.” Far be it from us to accuse
the divine Tennyson of straining and affectation; but we do say there
are peculiarities in his style which it is dangerous to imitate. Taken
as a model for classic and scholarly verse, he has no equal in the
English language. But the subjectivism of his “enchanted reverie”
may be easily “run into the ground.” Hence he has given rise (we
suspect he is full sore over it) to what may be called the
“Obscurantist” school of poetry. We think this school has had its day.
We hope the coming poets will happily combine the faultless diction
of Tennyson with the clear, strong thought of such masters as
Milton, Byron, and Longfellow.

The Three Pearls; or, Virginity and Martyrdom. By a

Daughter of Charity. New York: The Catholic
Publication Society. 1875.
We presume this book is meant for a Christmas present. It is
admirably fitted for that purpose—beautifully printed and tastefully
bound. But the contents are still better worth having.
These “Three Pearls” were indeed “of great price”; three virgin-
martyrs—S. Cæcilia, S. Agnes, and S. Catharine of Alexandria. No
three saints, perhaps, could have been more happily chosen by the
gifted author as models for the young Catholic women of the day,
and particularly here in America. If it be objected that such heroines
are not imitable, the answer is obvious—that the virtues which led
them to become heroines are imitable by all. And, again, the
“modern paganism” with which we are familiar has many features in
common with that amid which they lived.
There is a prose sketch of each saint, followed by a tribute in
verse. The “Editor’s Preface” is from the pen of a learned priest in
the Diocese of Boston.
 Medulla Theologiæ Moralis. Auctore Augustino Rohling,
S. Theologiæ et Philosophiæ Doctore, Monasterii
Guestfaliæ in Academia Regia quondam, nunc in
Seminario Salesiano prope Milwaukee S.
Theologiæ Professore. Cum permissu Superiorum.
St. Ludovici: Excudebat B. Herder, 19 South Fifth
Street; et B. Herder, Friburgi, Brisgoviæ. 1875.
The plan of the author in this work, as is implied in its title, has
not been to write a complete treatise on moral theology, but to
furnish a compendium containing the points necessary for confessors
in the ordinary discharge of their duties. Desirable as such a book is,
there is of course a difficulty in compiling it, arising from the variety
of sound opinions on many questions, which cannot all be given
without extending it beyond the limits which give it its special
convenience, and which opinions, nevertheless, it is at least
expedient that every priest should know. This difficulty is one,
therefore, which cannot be overcome, and a manual of this kind can
never entirely supply the place of a larger work. But it nevertheless
has its use, and, when it is well done, cannot fail to be a welcome
addition to any theological library.
And this book is extremely welcome for it is extremely well done.
It is very well arranged; every point of importance is, we believe,
given; it is clearly written; it is adapted to the times and to this
country, and (which is a great merit) it is by no means dry. There is
a little danger in it on this last account, and that is that its superior
attractiveness may tend to induce neglect of larger works, and too
great confidence in statements which space will not allow the author
to modify, as we have said above.
One excellent feature of it is the sound and practical advice which
it contains, which is almost as important as the statement of
theological conclusions or of matters of law. It would be worth far
more than its price on this account alone.
 The History of the Protestant Reformation in Germany,
Switzerland, England, Ireland, Scotland, the
Netherlands, France, and Northern Europe. Seventh
Edition. By the Most Rev. M. J. Spalding, D.D.
Baltimore: J. Murphy & Co. 1875.
The Evidences of Catholicity. Sixth Edition. By the Most
Rev. M. J. Spalding, D.D. Baltimore: J. Murphy &
Co. 1875.
In the present editions an article on “Rome and Geneva” has been
added to The History of the Reformation, and a “Pastoral Letter on
the Infallibility of the Pope” to The Evidences of Catholicity—both
having been prepared by the late archbishop with a view to
publication in his collective works.
The same general criticism which we passed in our December
number on the revised edition of the Miscellanea will apply to these
volumes. Archbishop Spalding’s works constitute a very complete
armory from which to select weapons to meet the opponents of the
church in this country; though the writings of European Catholics
may be more to the purpose as answers to the misrepresentations
urged against her in their respective localities. And there is no one
writer to whom we would with greater confidence refer Protestants
who are willing to learn the truth (and we would fain hope there are
very many such), as his works relate to so many supposed
stumbling-blocks. Whether conscious of it or not, our separated
brethren are very blind followers of tradition—accepting
unhesitatingly the representations of writers of the last three
centuries, while faulting us for adhering to the unbroken traditions of
all the Christian centuries. Hence they are accustomed, when unable
to reply to our doctrinal arguments drawn from their translation of
the Holy Scriptures, to fall back on their own version of the religious
revolution of the XVIth century, and other historical events, the
comparative condition of Catholic and Protestant countries, etc., etc.,
all of which are treated of at length in these volumes.