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 Another Random Document on
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sanctification in the church. It cannot be anything or everything that
is luscious or pleasing in music; moreover, it is an idea that goes
beyond the notion of mere tune or melody, or even of the richest
combination of sound that art ever produced. Sacred song, in the
divine idea, must be more than mere music. For though it be true
that tunes and other works of art in music are so far things by
themselves as to be capable of being written in notation, and thus
preserved, still it seems impossible that mere tunes and mere music
should answer to the divine idea of sacred song.
When music has ceased to be mere sound; when it has been
taken up by the feelings and living intelligence of the human heart
and mind; when these have wedded it to themselves, have created
in it a dwelling-place and a home, and out of it have formed for
themselves a second language and range of expression; when the
charm of melody has become the organ of a living soul and an
energetic intelligence, then there results the birth of an element of
the utmost power for good or evil in the heart of human society; and
it is in this power, Christianized and reduced to subservience to the
church, that there may be seen the first outline of the divine idea of
sacred song.
This principle is thus stated by Mgr. Parisis, Bishop of Langres:
“To preserve the true character of the ecclesiastical chant it is
necessary to recall to mind the following essential maxim:

‘Music for words, and not words for music.’

This is not the principle of worldly music, in which the words are
often nothing but the unperceived and insignificant auxiliary of the
sound.
“In religion this cannot be, because articulate language is the
essential basis of all outward worship, especially public worship. This
is a certain truth of both reason and tradition. It is a truth of reason;
for language, that marvellous faculty which the Creator has given to
man alone, is exclusively capable of finding an adequate expression
for a worship of spirit and truth. It is also a truth of tradition; for the
Catholic divine Offices have always been composed of words either
drawn from the Sacred Scriptures or consecrated by tradition and
chosen by the church. It is superfluous to press the demonstration
of a principle that has never even been contested by any sect of
separatists and does not admit of serious doubt” (Pastoral
Instruction on the Song of the Church, part ii.)
The three great social convulsions of France have given a
remarkable proof of the above-mentioned power of song. Each
called into being, and was furthered in its rise and progress, by a
song, La Marseillaise, La Parisienne, and that whose well-known
burden runs thus:

“C’est le plus beau sort, le plus digne d’envie

Que de mourir pour la patrie.”

Separate the words of these songs from their melodies, and the
result would probably be the insignificance of both. But unite them,
see them pass into the mouths and hearts of convulsed multitudes,
observe men, under the delirium of their influence, march up to the
cannon’s mouth and plunge themselves headlong into eternity, and
we have an instance of what is meant by saying that music, united
to intelligence, is an agent of nearly unlimited power for good or evil
in human society.
This, then, is the sense in which sacred song is to be viewed as
contemplated in the divine idea, viz., as the union of music with
thought, feeling, and intelligence; in the words of the apostle (1
Cor.), I will sing with the spirit, and I will sing with the understanding
also—not, of course, as taking the understanding out of its natural
medium, language, but as clothing this its natural expression with a
superadded charm, and a charm too, as will be afterwards seen,
which has the gift of absorbing and, to a certain extent, of
reproducing the idea annexed to it. The church music which the
divine idea contemplates is that vocal song which Christian truth, in
all its varied range, has appropriated, has taken from the sphere of
music and wedded to herself, with the view of using the song thus
associated to herself as the instrument by which she may pass into
the mouths of men, and in this way find a home in their hearts.
Analytically, then, in the sacred song contemplated by the divine
idea, two separate elements are to be acknowledged—song and
truth—but practically only one; for in practice they are indissolubly
linked together, and constitute one moral whole, as body and soul
together make up but one living being, to which, even more than to
the sacred architecture of a church, the beautiful sentiment of the
Ritual may be applied:

“O sorte nupta prospera,

Dotata Patris gloria,
Respersa sponsi gratia,
Regina formosissima,
Christo jugata principi.”

De Ded. Eccl.

Turning now, with this view of sacred song, to inquire what the
Catholic Church possesses, after 1800 years of labor with the people
of every variety of race and climate, in realization of the idea above
stated, her various rituals, now for the most part withdrawn to make
way for the beautiful Ritual of the Roman Church, present
themselves to view. These rituals and their chant[114] have, we may
be sure, at least in their day, been in the church the fulfilment,
imperfect indeed and inadequate, as all that man does in this world
necessarily is, yet still the fulfilment of the divine idea with respect
to song. More cannot be necessary in support of this statement than
the fact of the innumerable churches that have overspread
Christendom, and the innumerable companies of saintly men whose
lives were spent in the choirs of these churches—not, of course, to
the exclusion of other duties and spheres of labor, yet mainly spent
in the choral celebration of the offices of the Ritual and in all that
accessory labor of musical study and tuition which the organization
of a choir and the becoming celebration of the divine Office imply.
The divine idea, in accordance with which sacred song has a fixed
and determinate end to realize in the church, is the only way to
account for this vast phenomenon in the history of Christendom.
Nothing but an idea in the mind of God that sacred song is the living
adjunct of the living truth, which the Catholic Church was sent to
teach, could have had the power to call into being, not alone the
rituals themselves and their song, but the innumerable choirs of
Christendom which have been gathered together and governed by a
more than human wisdom of organization for the purpose of their
celebration.
Bearing in mind, then, that sacred song is the combination of
music with the words of inspired truth, I propose, in the ensuing
inquiry, to draw a detailed comparison between the Roman liturgy
and its traditional chant, on the one hand, and the works of the
modern art of music, which constitute the corps de musique, if I
may use the expression now in use, adapted as they are to parts of
the liturgy, and in their own way contributing to supply the want that
is felt for sacred music; and this with the view to ascertain, as far as
may be, from the result of the comparison, in which of the two the
divine idea and intention is best answered and fulfilled. The human
mind will not, and indeed ought not to, submit to any mere human
idea, but ought willingly to accept the idea of God; and hence
nothing but the divine idea, and this alone, is or can be the key to
the present inquiry.

II
THE COMPARISON CARRIED INTO ITS DETAILS.

It has been already laid down that sacred song is the union of
music to the words of inspired truth, with the view of its thus
becoming an auxiliary in the work of Christian instruction and
sanctification.
Before passing on to the approaching details let us stop for a
moment fairly to consider the result of this principle as it affects the
comparison generally.
Here, on the one hand, we have the Canto Fermo, with its vast
variety of music, embracing an equally varied range in the stores of
divine revelation, inasmuch as it is the counterpart in song of the
entire Ritual; on the other hand we have the works of modern
music, of which I am speaking, embracing scarcely more than a
fraction of the Ritual. With a vast numerical rather than a real variety
in point of the one constitutive element of sacred song—viz., music—
they are poverty itself as regards the other—viz., inspired truth—the
Kyrie, Gloria, Credo, Sanctus, and Agnus Dei, from the Ordinary of
the Mass, and a small number of hymns, antiphons, and scattered
verses from the Holy Scriptures, in the form of motets, being literally
the sum-total of their possession in this element.
And now to carry the comparison into its details. The divine idea
of sacred song could not have been known to us without a
revelation, the very gift itself being, from its nature, the companion
of a revelation. We are not, therefore, as has been remarked in the
introduction, thrown upon our own natural powers of speculation
either for our general knowledge of the divine idea itself or for
gaining an insight into its constituent details; indeed, without
revelation this would have been altogether beyond our natural
capacities. But since God became man and founded his own society,
the Catholic Church, and both taught himself and placed inspired
teachers in it to succeed him, the ideas of God as to questions that
concern the welfare of his church have, through the Incarnation of
the Son, been brought to the level of our capacities, and are to be
found in the Scripture and in Christian theology, and are there to be
sought for as occasion may require. Thus examined, then, by the
light of the Christian revelation, the divine idea of sacred song will,
without urging that these are co-extensive with it, admit of being
resolved into the ensuing points; the truth of which will be proved
separately, as they come forward successively in the course of the
comparison. They are as follows:
I. Authority: 1, ecclesiastical; 2, moral.
II. Claim to the completeness and order of a system.
III. Moral fitness: 1, as a sacrificial song; 2, as a song for the
offices of the church.
IV. Fitness for passing among the people as a congregational
song.
V. Moral influence in the formation of character.
VI. The medium or vehicle for divine truth passing among the
people.
VII. Medicinal virtue.
VIII. Capacities for durable popularity.
IX. Security against abuse.
X. Catholicity, or companionship of the Catholic doctrines over the
globe.
Upon these, then, the comparison may be now conducted.
TO BE CONTINUED.

NEW PUBLICATIONS.

The Internal Mission of the Holy Ghost. By Henry

Edward, Cardinal Archbishop of Westminster. New
York: The Catholic Publication Society. 1875.
Those who have read the most eminent prelate’s Temporal Mission
of the Holy Ghost will know what a spiritual and intellectual feast is
before them in the present work, “which traces,” says the author, in
his dedicatory preface to the Oblates of S. Charles, “at least the
outline of the same subject.”
“The former book,” he explains, “was on the special office of the
Holy Ghost in the one visible church, which is the organ of his divine
voice. The present volume deals with the universal office of the Holy
Ghost in the souls of men. The former or special office dates from
the Incarnation and the day of Pentecost; the latter or universal
office dates from the Creation, and at this hour still pervades by its
operations the whole race of mankind. It is true to say with S.
Irenæus, ‘Ubi Ecclesia, ibi Spiritus—Where the church is, there is the
Spirit’; but it would not be true to say, Where the church is not,
neither is the Spirit there. The operations of the Holy Ghost have
always pervaded the whole race of men from the beginning, and
they are now in full activity even among those who are without the
church; for God ‘will have all men to be saved and to come to the
knowledge of the truth.’”
“I have, therefore,” he continues, “in this present volume, spoken
of the universal office of which every living man has shared and
does share at this hour; and I have tried to draw the outline of our
individual sanctification.”
And then, after expressing a hope that the Oblate Fathers may be
“stirred up to edit in one volume” certain great treatises, patristic
and scholastic, on the Holy Ghost and his gifts, as “a precious store
for students and for preachers”—a wish in which we most heartily
concur—he goes on to say:
“My belief is that these topics have a special fitness in the XIXth
century. They are the direct antidote both of the heretical spirit
which is abroad and of the unspiritual and worldly mind of so many
Christians. The presence of the Holy Ghost in the church is the
source of its infallibility; the presence of the Holy Ghost in the soul is
the source of its sanctification. These two operations of the same
Spirit are in perfect harmony. The test of the spiritual man is his
conformity to the mind of the church. Sentire cum Ecclesia, in
dogma, discipline, traditions, devotions, customs, opinions,
sympathies, is the countersign that the work in our hearts is not
from the diabolical spirit nor from the human, but from the divine.”
And again:
“It would seem to me that the development of error has
constrained the church in these times to treat especially of the third
and last clause of the Apostles’ Creed: ‘I believe in the Holy Ghost,
the Holy Catholic Church, the Communion of Saints.’ The definitions
of the Immaculate Conception of the Mother of God, of the
Infallibility of the Vicar of Christ, bring out into distinct relief the
twofold office of the Holy Ghost, of which one part is his perpetual
assistance in the church; the other, his sanctification of the soul, of
which the Immaculate Conception is the first-fruits and the perfect
examplar.
“The living consciousness which the Catholic Church has that it is
the dwelling place of the Spirit of Truth and the organ of his voice
seems to be still growing more and more vividly upon its pastors and
people as the nations are falling away.”
The work consists of seventeen chapters. The first two are headed
respectively “Grace the Work of a Person,” and “Salvation by Grace.”
Then follow three on the virtues of faith, hope, and charity. The sixth
treats of “The Glory of Sons.” From the seventh to the fourteenth we
have the “Seven Gifts of the Holy Ghost.” The fifteenth is on “The
Fruits of the Spirit”; the sixteenth on “The Beatitudes.” The last
chapter deals with “Devotion to the Holy Ghost.” We must refrain
from making citations from these chapters; for if we once began, we
should find it very difficult to stop. But we would draw special
attention to the ninth chapter, on the “Gift of Piety,” and again to the
seventeenth, on “Devotion to the Holy Ghost.” This devotion is one
we have very much at heart; for none, we are persuaded, can so
help us to realize the presence of God with and in us, and also the
intimacy and tenderness of his love. We believe, with the Ven.
Grignon de Montfort, that devotion to the Holy Ghost is to have a
special growth, in union with devotion to his spouse, Our Lady, in
these last times of the church.
We commend, then, this beautiful book to our readers as one of
the most valuable and at the same time delightful it can ever be
their lot to study. The happy language and luminous style of the
author make his works intelligible to the ordinary mind beyond those
of most theological writers. We trust that every encouragement will
be given to the circulation of this work in America.
We have but to add that this is the only authorized American
edition of the work, having been printed from duplicate sets of the
stereotype plates of the London publishers.

Mary, Star of the Sea; or, A Garland of Living Flowers

Culled from the Divine Scriptures and Woven to
the Honor of the Holy Mother of God. A Story of
Catholic Devotion. New York: The Catholic
Publication Society. 1875.
It is scarcely necessary to say aught in praise of so old and well-
established a favorite as this, further than to mention that the above
is identical with the new and handsome London edition containing
the corrections and additions of the author. The original edition,
published in 1847, has been some time out of print, and the English
market was supplied from this country until the American plates
were consumed in the Boston fire.
This is not like the common run of stories; the story is only a
slender thread, on which the garland of flowers culled by the pious
and gifted author in honor of the Most Holy Virgin Mary is strung.
The style is subdued, poetic, and devout, and there is just enough of
dramatic personality and incident to relieve the mind and interest the
imagination, while the reader follows the current of thought and
reflection and pious sentiment which chiefly demands his attention.
We are now authorized to state that this work, which has
heretofore appeared anonymously, was written by Edward Healy
Thompson, A.M., so favorably known by the Library of Religious
Biography, embracing Lives of SS. Aloysius and Stanislaus Kostka,
Anna Maria Taigi, etc., published under his editorial and authorial
supervision.
This work is admirably adapted, both in matter and mechanical
execution, for premium purposes at the coming examinations.

Adhemar de Belcastel; or, Be Not Hasty in Judging.

Translated from the French by P. S., Graduate of S.
Joseph’s, Emmettsburg. New York: The Catholic
Publication Society. 1875.
Here is another book fit for a prize for those who win examination
honors, for which the youthful recipients will doubtless be duly
grateful. It is brought out in the usual tasteful style of the Society’s
publications.

A Tract for the Missions, on Baptism as a Sacrament in the

Catholic Church. By Rev. M. S. Gross. New York:
The Catholic Publication Society. 1875.
The author’s design in this publication is to “treat, first, of the
valid manner of baptizing and the effect of baptism, as a sacrament
of the Catholic Church; and, secondly, of the necessity of baptism for
all persons, infants as well as adults.”

The Vatican Decrees and Civil Allegiance.

The True and False Infallibility.
The Catholic Publication Society has collected into two volumes
the most prominent pamphlets written in answer to Mr. Gladstone’s
Expostulation and Vaticanism, and of those having a bearing on the
controversy. The first-named of these volumes embraces Cardinal
Manning’s The Vatican Decrees in their Bearing on Civil Allegiance;
Dr. Newman’s A Letter Addressed to the Duke of Norfolk, and the
Postscript to the same; together with the Decrees and Canons of the
Vatican Council. The second includes The True and False Infallibility
of Bishop Fessler; Mr. Gladstone’s Expostulation Unravelled, by
Bishop Ullathorne; Submission to a Divine Teacher, by Bishop
Vaughan; The Syllabus for the People: a review of the propositions
condemned by his Holiness Pius IX., with text of the condemned list,
by a monk of S. Augustine’s, Ramsgate. The works composing these
volumes have already been separately noticed in our pages. The
present editions are printed on superior paper and are very
convenient in form for preservation and reference.

Paparchy and Nationality. By Dr. Joseph P. Thompson.

Pamphlet. Reprinted from the British Quarterly
Review.
It is a very repulsive spectacle to behold when an American citizen
prostrates himself before a perfidious, unscrupulous brutal tyrant like
Bismarck. For a descendant and representative of the Puritans it is
an utter denial and abandonment of his own cause and the historical
position of his own sect. The noble attitude and language of some of
the distinguished Protestants of Prussia ought to put to shame this
recreant American.

Criterion; or, How to Detect Error and Arrive at Truth.

By Rev. J. Balmes. Translated by a Catholic Priest.
New York: P. O’Shea. 1875.
We wish our reverend friend had told us his name, that we might
know whom to thank for this excellent translation of a work written
by one who is high in rank among the modern glories of the
priesthood in Catholic Spain and Europe. Balmes had his mind
saturated with S. Thomas, and he possessed an admirable gift for
rendering the doctrine of the Angelical Philosopher of Aquin
intelligible and attractive to ordinary readers. The Criterion is an
eminently intellectual and at the same time a most practical treatise.
The study and practice of its maxims and instructions are fitted to
make one wise both in the affairs of this life and those connected
more immediately with the perfection and salvation of the soul. We
beg of the translator to give us some more choice reading of the
same quality.

The Life of Father Bernard. By Canon Claessens, of the

Cathedral of Malines. Translated from the French.
New York: The Catholic Publication Society. 1875.
The many persons who remember the celebrated Father Bernard,
Provincial of the Redemptorists in the United States, and director of
a great many of the missions given by his subjects from the year
1851, will be pleased to read this biography. Father Bernard was a
man of remarkable gifts and very thorough, solid learning, but still
more eminent for apostolic zeal and personal sanctity. The late
Archbishop Hughes had a very great veneration for him, and said of
him, in his terse, emphatic style, which had more weight as he very
seldom employed it in the praise of men: “Father Bernard is a man
of God.” Besides the labors of a long life, he devoted a large fortune
which he inherited to the service of religion. He was more celebrated
in the Low Countries, as a preacher in the French and Flemish
languages, than in the United States and Ireland, where he was
obliged to make use of German and English. The biography is very
interesting, and gives a full account of the earlier and later periods
of Father Bernard’s life and his holy death, which occurred at
Wittem, September 2, 1865, at the age of 58. The history of his
administration of the province of the United States is meagre,
although this was the most distinguished and useful portion of his
public career. The appendix contains an amusing letter describing
the voyage of Father Bernard and a band of Redemptorists from
Liverpool to New York. Father Hecker and Father Walworth came
back on this occasion; and immediately afterwards, during the Lent
of 1851, the mission of S. Joseph’s, New York, was given, which is
famous and remembered even now. Father Bernard’s American
friends will be specially interested in the history of the closing scenes
of his life. His death was like that of the saints; and we may say
without exaggeration that he was in every way one of the worthiest
of the sons of his great father, S. Alphonsus, who have adorned the
annals of the Congregation he founded. The portrait at the head of
the volume, though not admirable as a work of art, is strikingly
faithful to the original.

Brief Biographies. English Statesmen. Prepared by

Thomas Wentworth Higginson. New York:
Putnams. 1875.
We all know the charm of Col. Higginson’s style, and are familiar
with his many spirited sketches of scenes and men. Of course we
expect a treat when we open a book which bears his name, and the
readers of the very choice, elegant little volume before us will not be
disappointed. Gladstone, Disraeli, Bright, the Duke of Argyll, Lord
Cairns, and a number of other prominent English statesmen, are
drawn to the life, and numbers of sparkling anecdotes, bits of
eloquent speech, and witticisms are interspersed. It is a very
readable book and extremely lively and piquant.

A Lecture on School Education And School Systems.

Delivered before the Catholic Central Association
of Cleveland, Ohio, by Rt. Rev. B. J. McQuaid,
D.D., Bishop of Rochester. Cleveland: Catholic
Universe office. 1875.
Our Public Schools; are They Free for All, or are They
not? A lecture delivered by Hon. Edmund F.
Dunne, Chief-Justice of Arizona, in the Hall of
Representatives, Tucson, Arizona. San Francisco:
Cosmopolitan Printing Co. 1875.
The Catholic Association of Cleveland, we have heard, is an
energetic body, and exercised an active influence in securing the
passage of the bill lately passed by the Ohio Legislature securing the
rights of Catholics to the free exercise of religion in prisons and State
institutions. The Bishop of Rochester and his immediate neighbor,
the Bishop of Buffalo, are among the most efficient of our prelates in
promoting Catholic education; and the pamphlet of the first-
mentioned prelate, the title of which is given at the head of this
notice, is a new proof of his zeal and ability in this important
controversy.
The lecture of Chief Justice Dunne is a well-reasoned document,
written in a plain, direct, and popular style—that of a lawyer who
both understands his subject and the way of presenting it to an
audience which will make them understand it.

How to Make a Living. Suggestions upon the Art of

Making, Saving, and Using Money. By George
Carey Eggleston. New York: Putnams. 1875.
This very small and neat book contains a great many practical and
sensible suggestions.

The Story of a Convert. By B. W. Whitcher, A.M. New

York: P. O’Shea. 1875.
Those who have read the Widow Bedott Papers have not forgotten
that humorous and extremely satirical production. The authorship of
this clever jeu d’esprit was in common between Mr. Whitcher and his
former wife, a lady who died many years ago. Something of the
piquant flavor of that early work is to be found in The Story of a
Convert. It is, however, in the main, serious, argumentative, and
remarkably plain and straightforward. Mr. Whitcher was an
Episcopalian minister. He became a Catholic from reading,
conviction, and the grace of God, which, unlike many others, he
obeyed at a great sacrifice. He has, since that time, lived a
laborious, self-denying, humble life as a Catholic layman; and his
arguments have therefore the weight of his good example to
increase their force. The fidelity to conscience of such men is a
severe reproach to the dilettanti and amateur theologians who
dabble for amusement in pseudo-Catholicism, and are ready to
sacrifice their consciences and to mislead others to their eternal
perdition for the sake of worldly advantages. This little book is one
well worthy of circulation, and likely to do a great deal of good. We
notice that the author mentions the name of McVickar among the
converts from the General Theological Seminary. We have never
heard of any convert of that name who was ever a student at this
seminary, and we think Mr. Whitcher’s memory must have deceived
him in this instance. We trust that this excellent little book will find
an extensive sale and the honesty of the author at least a few
imitators.

The Orphan’s Friend, Etc. By A. A. Lambing, late

Chaplain to S. Paul’s Orphan Asylum, Pittsburg.
New York: D. & J. Sadlier & Co. 1875.
This series of plain, simple instructions in religion and morals is
intended, by a kind friend of the orphans, to be a guide to them
when they are sent forth into the world. The poor orphans certainly
need all the friends and all the sympathy and help they can get, and
it was a good thought in the pious author to prepare this excellent
little book.

The Old Chest; or, The Journal of a Family of the French

People from the Merovingian Times to Our own
Days. Translated from the French by Anna T.
Sadlier. New York: D. & J. Sadlier & Co. 1875.
The Straw-Cutter’s Daughter, and The Portrait in my
Uncle’s Dining-Room. Two Stories. Edited by Lady
Georgiana Fullerton. Translated from the French.
Same publishers.
The first of these pretty little volumes is quite unique in its idea. A
picture is given of French life and manners at the different epochs of
history, by a series of supposed narratives preserved and handed
down from father to son in an old chest, which was bequeathed by
the last of the family to a friend, who published its contents. It is not
so good in execution as in conception; for, indeed, it would require
the hand of a master to carry out such an idea successfully.
Nevertheless it is quite interesting and instructive reading.
The two stories of the second volume are romantic, tragic, vividly
told, and quite original in conception.

Essays on Catholicism, Liberalism, and Socialism,

considered in their fundamental principles. By J.
D. Cortes, Marquis of Valdegamas. Translated from
the Spanish by Rev. W. McDonald, A.B., S.Th.L.,
Rector of the Irish College, Salamanca. Dublin: W.
B. Kelly. 1874. (New York: Sold by The Catholic
Publication Society.)
We do not ordinarily feel called upon to speak of new editions, but
in the present instance the book under notice is also a new
translation of a valuable work. These Essays were translated by an
accomplished lady in this country several years since; but as the
work was not issued by a Catholic house, it may have escaped the
attention of many of our readers who would be glad to make its
acquaintance. We perceive that the original work was submitted to
the approval of one of the Benedictine theologians at Solesmes, and
that Canon Torre Velez has, in an appreciative introduction,
discussed the plan and analysis of the work, so that the reader is
pretty well certified of the value and correctness of the opinions
advanced.
The title of the first chapter, “How a great question of theology is
always involved in every great political question,” shows what a
direct bearing the work has on topics of permanent interest.
We have a special reason for wishing that this and similar works
may be widely known, in the fact that Spain—intellectually, more,
perhaps, than physically—is so much a terra incognita to the rest of
the world.
 Domus Dei: A Collection of Religious and Memorial
Poems. By Eleanor C. Donnelly. Philadelphia: Peter
F. Cunningham & Son. 1875.
This volume is published “for the benefit of the Church of S.
Charles Borromeo,” in course of erection at Philadelphia. The
authoress is already before the public.
Among the “religious” poems is one entitled “Bernadette at the
Grotto of Lourdes.” They are all pleasant reading. The “memorial”
poems, again, will be considered by many the choicest part of the
book.
We wish the volume an extensive patronage.

THE IRISH WORLD.

It is not customary nor ordinarily proper for a magazine to engage
in controversies which are waged among newspapers. Nevertheless,
the one in which the Irish World is engaging itself with a
considerable number of our Catholic newspapers is of such unusual
importance and violence that we trust we may be permitted to make
a few remarks upon it. Disunion, division of sentiment founded on
differences of nationality and race, extreme partisan contests on any
pretext whatever, and violent hostilities, among those who profess
the Catholic religion, especially just at this time and in this country,
are to be deprecated as more injurious to the cause of the faith and
church of God than any amount of opposition from professed
enemies of the Catholic religion. These can only be avoided by
adopting and following out pure and perfect Catholic principles In all
things whatsoever, and making the Catholic rule of submission to
lawful authority, and conformity to the Catholic tradition, the Catholic
spirit, and the common-sense which pervades the whole body of
sound, loyal, hearty Catholics everywhere, without any exception or
reservation, the standard of judgment and the law of action. It is
necessary to be first a Catholic and afterwards French, German,
American, English, or Irish, as the case may be; to be first of all sure
that we understand and receive the teaching and the spirit of the
Catholic Church, in theology, philosophy, morals, politics, and that
we make her rights and interests, her advancement and glory, the
spiritual and eternal good of the whole human race, the triumph of
Jesus Christ, and the glory of God, paramount to everything.
Secondary interests, and ideas, opinions, projects, which spring
merely from private conviction or characterize nationalities, schools,
parties, associations of human origin, should always be subordinate
and be kept under the control of the higher principles of Catholic
unity, charity, and enlightened regard for the rights of all men. This
is the only true liberality. Liberalism, as it is called, which is nothing
else than the detestable, anti-Christian Revolution, destroys all this
by subverting the principle of order, which alone secures harmony, a
just equality, and the rights of all. What is called Catholic liberalism,
and has been denounced by Pius IX. as more dangerous and
mischievous among Catholics than any open heresy could be, is a
system of independence of Catholic authority, and of separation from
the Catholic common doctrine and sentiment, of disrespect,
disloyalty, irreverence, disobedience, and opposition to the hierarchy
and the Holy See, in those things which are not categorically defined
as articles of faith, yet, nevertheless, are doctrinally or practically
determined by authority.
We have not been in much danger in this country from any clique
of ecclesiastical and theological liberals. But the line adopted by the
Irish World shows an imminent danger from another quarter. The
editor professes submission to the authority of the Catholic Church in
respect to the faith, and those precepts of religion and morals which
are essential. We give him credit for sincerity and honesty and for
good intentions. These are not, however, sufficient guarantees
against principles and opinions which are erroneous, logically
incompatible with doctrines of faith, tending to subvert faith in the
minds of his readers, and producing an irreverent and disloyal spirit
contrary to the true Christian and Catholic submission and respect to
the prelates and the priesthood which is commanded by the law of
God. If the respected gentleman who edits the Irish World desires to
employ his talents and zeal to a really noble and useful purpose,
with success and honor, for the spiritual and temporal welfare of
men of his own race and religion, we recommend to him, in a
friendly spirit, to modify some of his ideas in a more Catholic sense,
and to take counsel from those who understand thoroughly the
doctrine and spirit of the Catholic Church. Much greater men than
any of us—Jansenius, De Lamennais, Döllinger, and a host of others
—began by professing to be Catholics in faith. But they preferred
their own private notions in respect to certain reforms in doctrine,
discipline or morals, and politics, which they considered to be
necessary and important, to the judgment of their spiritual rulers
and the common Catholic sense. Their end was in heresy or
apostasy, and they misled to their ruin those who followed them. We
trust we shall be spared the misfortune of seeing a falling away from
the faith of any part of the Catholic race of Ireland, either at home
or in other countries. They are in no danger of perversion to
Protestantism, nor are they at present assailable by open and
avowed enemies of religion. It is by hidden poison only that they can
be gradually infected and destroyed. This poison must disguise itself
in some way as Liberal Catholicism. This is precisely the lurking
poison which the unerring Catholic instinct has detected in the
specious, pseudo-Christian, pseudo-Scriptural, pseudo-Catholic, and
pseudo-Irish communism into which the conductors of the Irish
World have been unwittingly betrayed. A journal so extensively
circulated must necessarily, unless purged from this foreign and
noxious element, do a great deal of harm. If the good sense,
honesty, and Catholic faith of its editors are strong enough to free
them from the specious illusions of Liberalism, the Irish World is in a
condition to exert a very great and extensive influence for good, and
we shall heartily wish it success. We approve of the free and
generous activity of laymen in associations and through the press.
Nevertheless, the great liberty enjoyed by them is liable to
misdirection, and it is very necessary to guard against disorders
which may spring from its abuse.

“Sacerdos” is requested to send his address to the editor of The

Catholic World, who will be happy to answer his note in a private
letter.

BOOKS AND PAMPHLETS RECEIVED.

From G. P. Putnam’s Sons: The Maintenance of Health.

By J. M. Fothergill, M.D. 12mo, pp. 362. Protection
and Free Trade. By Isaac Butts, 12mo, pp. 190.
Religion as affected by Modern Materialism. 18mo,
pp. 68.
From Kelly, Piet & Co.: Meditations of the Sisters of
Mercy, before the Renewal of Vows. By the late Rt.
Rev. Dr. Grant, Bishop of Southwark (Reprinted
from an unpublished edition of 1863.) 18mo, pp.
116.
From R. Washbourne, London: Rome and Her Captors.
Letters collected by Count Henry D’Ideville. 1875.
12mo, pp. 236.
From D. & J. Sadlier & Co., New York: The Month of S.
Joseph; or, Exercises for each day of the month of
March. By the Rt. Rev. M. de Langalerie, Bishop of
Belley. 1875.
From Burns & Oates, London: Jesus Christ, the Model of
the Priest. From the Italian, by the Rt. Rev. Mgr.
 Patterson. 24mo, pp. 103.
From McGlashan & Gill, Dublin: The History of the
Great Irish Famine of 1847. By the Rev. J.
O’Rourke. 12mo, pp. xxiv., 559.
From Lee & Shepard, Boston: The Island of Fire. By Rev.
P. C. Headley. 12mo, pp. 339.
From The Catholic Publication Society, New York: The
Spirit of Faith; or, What must I do to Believe? Five
Lectures, delivered at S. Peter’s, Cardiff, by the Rt.
Rev. Bishop Hedley. O.S.B. 12mo, pp. 104.
 THE
CATHOLIC WORLD.
VOL. XXI., No. 124.—JULY, 1875.

Entered according to Act of Congress, in the year 1875. by Rev. I. T. Hecker, in the
Office of the Librarian of Congress, at Washington, D. C.

SPACE.
I.

Mathematicians admit three kinds of continuous quantities, viz.,

the quantity of space measured by local movement, the quantity of
time employed in the movement, and the quantity of change in the
intensity of the movement. Thus all continuity, according to them,
depends on movement; so that, if there were no continuous
movement, nothing could be conceived as continuous. The ancient
philosophers generally admitted, and many still admit, a fourth kind
of continuous quantity, viz., the quantity of matter; but it is now fully
demonstrated that bodies of matter are not, and cannot be,
materially continuous, even in their primitive molecules, and that
therefore the quantity of matter is not continuous, but consists of a
discrete number of primitive material units. Hence, matter is not
divisible in infinitum, and gives no occasion to infinitesimal
quantities, except inasmuch as the volumes, or quantities of space,
occupied (not filled) by matter are conceived to keep within
infinitesimal dimensions. We may, therefore, be satisfied that space,
time, and movement alone are continuous and infinitely divisible,
and that the continuity of space and time, as viewed by the
mathematicians, is essentially connected with the continuity of
movement. But space measured by movement is a relative space,
and time—that is, the duration of movement—is a relative duration;
and since everything relative presupposes something absolute which
is the source of its relativity, we are naturally brought to inquire
what is absolute space and absolute duration; for, without the
knowledge of the absolute, the relative can be only imperfectly
understood. Men of course daily speak of time and of space, and
understand what they say, and are understood by others; but this
does not show that they know the intimate nature, or can give the
essential definition, of either time or space. S. Augustine asks:
“What is time?” and he answers: “When no one asks me, I know
what it is; but when you ask me, I know not.” The same is true of
space. We know what it is; but it would be hard to give its true
definition. As, however, a true notion of space and time and
movement cannot but be of great service in the elucidation of some
important questions of philosophy, we will venture to investigate the
subject, in the hope that by so doing we may contribute in some
manner to the development of philosophical knowledge concerning
the nature of those mysterious realities which form the conditions of
the existence and vicissitudes of the material world.
Opinions of Philosophers about Space.—Space is usually defined
“a capacity of bodies,” and is styled “full” when a body actually
occupies that capacity, “void,” or “empty,” when no body is actually
present in it. Again, a space which is determined by the presence of
a body, and limited by its limits, is called “real,” whilst the space
which is conceived to extend beyond the limits of all existing bodies
is called “imaginary.”
Whether this definition and division of space is as correct as it is
common, we shall examine hereafter. Meanwhile, we must notice
that there is a great disagreement among philosophers in regard to
the reality and the essence of space. Some hold, with Descartes and
with Leibnitz, that space is nothing else than the extension of
bodies. Others hold that space is something real, and really distinct
from the bodies by which it is occupied. Some, as Clarke, said that
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