NEW PUBLICATIONS.
The Spirit of Faith; or, What must I Do to Believe? Five Lectures delivered at S. Peter’s, Cardiff, by the Right Reverend Bishop Hedley, O.S.B. New York: The Catholic Publication Society. 1875.
When we noticed these lectures last month, we had not found time to do more than glance at them. But having since discovered their very uncommon merit, we feel bound to let our readers know it.
Never—we do not say seldom, but never—have we seen such a happy combination of simplicity with force. The bishop’s English, by itself, is a treat. His style has all the ease of conversation; here and there rising into eloquence, or delighting us with master-strokes of description and illustration. Then, as to the argument of his book, it is so amiable and courteous that no one can take offence; yet the points are put with stern fidelity and driven home with ruthless cogency.
The title speaks for itself. The “spirit of faith” is precisely what is least understood by non-Catholics; and again, “What they must do to believe” is the thing they most need to be shown.
When accused of being “mental slaves,” etc., we justly reply that, on the contrary, we are the freest of the free, that “truth” alone “makes free”; but perhaps we are apt to forget—or rather, we fail to insist—that the “spirit of faith” is, nevertheless, “a spirit of lowliness” (as the bishop says)—“of childlike obedience, and of ‘captivity’”; that there must be “a taking up of a yoke, a bowing of the head, a humbling of the heart.” It will therefore do Catholics good, as well as Protestants, to read the second of these lectures on “What faith is.” So, again, when allowing for the strength of prejudice in alienating the Protestant mind, we are in danger of false charity—by forgetting that prejudice may easily be a sin; and that wilfulness plays a large part in popular “ignorance” nowadays. The third and fourth lectures, on “Prejudice” and “Wilfulness” as “Obstacles to Faith,” are the best of their kind we remember to have seen, and we are sure that many Catholics need to read them—nor only for the sake of their Protestant friends.
But, of course, it is chiefly for the sake of Protestant friends that we wish to see these lectures in the hands of our readers. The book is something for an earnest man to go wild about. Its cost is little; and we hope it will soon be scattered broadcast over the land.
Religion and Science in their Relation to Philosophy. An Essay on the Present State of the Sciences. Read before the Philosophical Society of Washington. By Charles W. Shields, D.D., Professor of the Harmony of Science and Revealed Religion in Princeton College, N. J. New York: Scribner, Armstrong & Co. 1875.
The trustees of Princeton College have deserved commendation and given a good example to other colleges by establishing the chair filled by Dr. Shields. The learned doctor is evidently applying himself with zeal and industry to the studies which will fit him to teach with ability in his important branch of science—one which demands an almost encyclopædic knowledge of many sciences specifically different from each other. He informs us that he is preparing an extensive work on the topics presented in the essay before us, which is certainly a most laudable undertaking, and one in which we hope he may achieve a successful and useful result. In the present essay the author shows a very considerable amount of reading and thought, some skill in generalization, and a good deal of that felicity of diction which is requisite in making such abstruse themes as those which relate to natural and theological science attractive and intelligible even to the mass of cultivated persons.
The distinctive and principal thesis defended by Dr. Shields is, that philosophy is the only umpire to determine controversies in which the opposing parties advocate what are professedly revealed and professedly scientific facts or truths, respectively, in a mutually destructive or hostile sense to each other. To a certain extent, and in a correctly defined sense, we cordially agree with him, and in this sense the high office of philosophy, as the queen of all rational science, is affirmed and defended by all Catholic philosophers and theologians worthy of the name. The five primary natural sciences—physics, mathematics, metaphysics, logic, and ethics—are certainly none of them subaltern one to another, yet the other four are subordinate to metaphysics, because its object has a precedence in the order of the knowable, and its principles furnish the other sciences with their rational foundation. Nevertheless, it is evident, and must be admitted by every one who believes in a certain, clear, and surely ascertainable revelation of facts and truths by God, which is supernatural, that there is a science above metaphysics in excellence—viz., theology, which dominates over it in so far that the latter science cannot reject any of its dogmas. The sciences cannot therefore properly be said to be separate from each other, although they are really distinct. All rational sciences are subalternated to one or more of the five primaries, and thus subordinated to metaphysics, which is subordinated to theology. We consider that the author is mistaken in asserting that a “healthful separation and progress” marked the first stage of the history of the sciences since the Reformation. If by separation he means distinction only, and the free development in each science of its own proper principles by its proper methods, this distinction was recognized and acted on before the Reformation, as may be seen by consulting the great master of the schools, S. Thomas. Some of the sciences have made great progress since that event, not by means of, but partly notwithstanding, their violent and unnatural separation from metaphysics and theology. In respect to metaphysics and ethics, the Reformation has produced one only direct result, which is a miserable decadence and retrogression, which seems to have nearly reached its lowest term. The sciences can only progress with full liberty towards the perfection of human knowledge when they exist in the due harmony and subordination which their nature demands and God has established. The exposition of the order and relation of scientific facts, principles, and deductions in the universal realm of truth, as a universal or encyclopædic science, must, therefore, always place each one in its due subordination, and cannot admit of the umpirage of an inferior over a superior science, much less of a revolt on the part of the inferior. It is absurd to suppose that the inferior tribunal of human reason can judge a case in which the judgment of God, who is the supreme reason, or of an authority which God has made supreme, comes up by appeal. Dr. Shields objects that the great problems in question cannot be settled by the determination of Scripture, councils, the Holy See, or any kind of ecclesiastical decisions, because there is no agreement respecting the true sense of Scripture, or universal recognition of a competent and unerring tribunal. To this we reply that the construction of certain and complete science is one thing, and the communication of this science to the ignorant or erring is another. Questions may be really and definitively settled, though great numbers of men may remain in culpable or inculpable ignorance or error. The Syllabus has settled all that it was intended to settle, so far as the right of the matter is concerned, and for the whole body of men who submit to the infallible authority of the Vicar of Christ. Our knowledge is not in any way impaired by the ignorance of those who are deprived of the benefit of that instruction which Catholics enjoy. But, when we come to controversy, we cannot, of course, attempt to convince or confute the ignorant or erring by simply appealing to an authority which the antagonist or objector, or uninstructed inquirer, does not know or recognize to be an authority. We cannot assume the authority of God with an atheist, of the Christian revelation with an infidel, of the Catholic Church with a Protestant. One of the fathers says, Qui fidem exigit, fidem astruat, and Catholic theologians have always acted on that maxim. Dr. Shields, as a Protestant, has no rational idea of a positive, theological science. It is all mere controversy, and we apprehend that his philosophy will be found to be something equally unsettled and incapable of settling itself. It is a very dangerous thing for any kind of dogmatic Protestantism to concede the rights of reason, and especially so for Calvinism. Princeton appears to be losing the old, Presbyterian, Calvinistic spirit, and going the way of the rest of the world towards rationalism. We are not sorry for it, because we hope that the cultivation and exercise of reason will prepare the way for a great number of intelligent and educated young men to submit their minds to the rightful and ennobling dominion of divine faith. Notwithstanding the defects of Dr. Shields’ essay, we are glad to see him advocate the study of philosophy and exalt its dignity; for the search after the true philosophy may lead many to find it, and the true philosophy is the handmaid of the true theology, and leads her votaries to the feet of her mistress.
An Elementary Treatise on Physical Geography. By D. M. Warren. Revised by A. von Steinwehr. Philadelphia: Cowperthwait & Co.
This book is one which Catholic teachers should never think of using, and against which Catholic children should, as far as possible, be specially warned, should it be introduced in any school which they are obliged by circumstances to attend.
It is probable that the chapter on ethnography, which is specially objectionable, is the composition of the reviser. At least we should so infer from the stupid arrogance which crops out in its last sentence, and which is characteristic of the Prussia of to-day, intoxicated with a temporary success which was, as any careful student of history will conclude, intended for the purification of France rather than for the exaltation of her opponent. “The present historical period,” he says, “is directed by the Germanic Aryans, who are the leaders of modern Christian civilization.” Comment is unnecessary. We venture to say that few of our or anybody else’s readers have ever come across anything more impudent or absurd. It is an insult to the American people, Catholic or non-Catholic, to palm off on them such stuff as this.
He also implies in another place that the German nation “worked out its own civilization.” We have not heard of any nation that has done that, but that the Germans did not is too manifest to admit of argument.
The principal objection to the chapter, however, is the publication, without note or comment of course, of two heresies with regard to the origin of the human race, as being equally entitled to acceptance with the Mosaic account. One of these is its origin from different original pairs, the other what is commonly known as Darwinism.
It is not worth while to give a more extended notice to a book of this sort. This species of book can be turned off by any person with a smattering of science who has the leisure for authorship, and who can find a publisher. The market is flooded with such. We should not have said anything about it had not our attention been called to it by a friend on account of its dangerous character.
It is high time that we had a complete series of really Catholic text-books which would need no correction, either in their matter or in the spirit in which they are written. We could put up even with inferior ones for the sake of religion and the faith of our young people; but we should not have to try very hard to come up to the standard of such books as the one just noticed.
New Practical Meditations for Every Day in the Year, on the Life of Our Lord Jesus Christ. Chiefly intended for the use of Religious Communities. By the Rev. Father Bruno Vercruysse, S.J. The only complete English translation. New York and Cincinnati: Benziger Brothers. 1875.
We have seen several books of meditations, but none so business-like as this. The practice of mental prayer is by no means easy to everybody, and needs much explanation and suggestive aid. Now, many of the manuals which are offered as guides prove unsatisfactory to the user by either suggesting too little or making the meditation for him. In the work before us we see nothing of this kind to regret. The plan is in many respects new. Indeed, the author calls special attention to the preface in which he explains his method.
Though “chiefly intended for religious communities,” these meditations are well adapted for private individuals, both ecclesiastic and lay. Moreover, a single “point” of each meditation will be found sufficient by itself for those who have not time for more. The work is also “enriched by several Novenas and Octaves; Meditations for the First Friday of every month, and for the days of Communion; … a new method of hearing Mass, and practical remarks on the different parts of meditations; a plan of Jerusalem with a map of Palestine, showing the different localities mentioned throughout the work, and an alphabetical table of contents, and of meditations on the Gospels of the Sundays.” Also, for religious, “Exercises preparatory to the renewal of vows, and for a retreat of eight days.”
Lastly, the approbation of his eminence Cardinal Deschamps, Archbishop of Mechlin, speaks in unequivocal terms of the work’s merit. “These Meditations,” he says, … “are remarkable for the solidity of doctrine, the happy choice of subjects, and unctuous piety. The use of them cannot fail to be very profitable to religious communities, to ecclesiastics, and to those pious persons in the world who aspire to perfection.”
Annexed also is the approbation of Father Charaux, S.J., Superior-General of the Mission of New York and Canada; together with extracts from three letters of Father Beckx, the General of the Jesuits, to the author.
Madame de Lavalle’s Bequest: Counsels to Young Ladies who have Completed their Education. Translated from the fourth French edition by a Sister of St. Joseph. Philadelphia: P. F. Cunningham. 1875.
There is no doubt that this book, written in a tone of genuine affection and interest, and addressed to young ladies who have completed their education, is one that might profitably be put into the hands of those for whom it was written and translated. The only question seems to be how best to commend it to their attention; for in these days of varied and indiscriminate reading, the advice or recommendation of older people is seldom asked, and a hurried glance at the contents of a book is often sufficient to cause its rejection, as prosy or unattractive.
To young ladies, also, who enjoying in a happy home the merited confidence of their parents, and accustomed to few restrictions from them, the minute and careful instructions and directions found in some of the chapters might perhaps seem superfluous and a little amusing. Yet, when they read the dedication, and recognize the fact that the book was written under the eyes, as it were, of the Blessed Virgin, with the approbation of her who was the truest lady as well as the purest woman in the world, they will be disposed to accept with more humility and gratitude suggestions which they must feel, if followed, would render them more truly her imitators, more worthy of the name of her children.
To those who have had the privilege and happiness of a convent education, this book is of course appropriate. It will bring to their minds the gentle teaching of those peaceful days, and act as a kind of charm in recalling holy aspirations and resolutions. Especially will they welcome it as proving the tender interest of their former teachers, which, though no longer folded around them like a mantle, now attracts their attention, as a signal waved from a secure haven, to encourage their frail barks, as they push out on the uncertain waves of life.
Thoughtful minds are glad to find in a book a companion and friend; to such, and as such, we recommend this valuable Bequest.
Herbert’s Wife: A Story for You. By Minnie Mary Lee. Baltimore: Kelly, Piet & Co. 1875.
We again welcome the author of The Heart of Myrrha Lake to the field of Catholic literature. The writer possesses many of the qualifications most essential to a writer of fiction—skill in the construction of plots, ability to read character at sight, and a certain raciness and vivacity of style, which holds the reader’s attention from first to last, and gives her the preference over some writers of greater artistic finish. In this is indicated our chief criticism and regret—that one so well qualified should neglect that attention to detail which characterizes the perfect artist. Not that we would advocate anything stiff or “artificial,” for true art is always in harmony with nature. It is precisely these exuberances and inaccuracies which cause the writer subsequent annoyance, and for which the critical eye is needed, to prune and correct. The plot of Herbert’s Wife, though simple, abounds in vivid pictures of real life, and its incidents serve the moral purpose of the story admirably. We do not doubt that each succeeding effort will exhibit less and less of the defect alluded to.
Breakfast, Luncheon, and Tea. By Marian Harland. Author of Common Sense in the Household. New York: Scribner, Armstrong & Co. 1875.
This is decidedly the most sensible, and, we may add, entertaining book on domestic economy we remember to have met. “Marian Harland” has evidently availed herself of her skill as a novelist in sugar-coating a subject supposed to be unpalatable to those for whom the book is intended, the instructions being conveyed in the form of “Familiar Talks with the Reader.” If the writer succeeds in inducing her fair countrywomen to become proficients in the art she teaches, much will have been added to the substantial comfort of households, and a truer appreciation reached of the services of good domestics.
Lingard’s History of England, Abridged: With a Continuation from 1688 to 1854. By James Burke, A.B. And an Appendix to 1873. The whole preceded by a Memoir of Dr. Lingard, and Marginal Notes. By M. J. Kerney, A. M. Baltimore: J. Murphy & Co. 1875.
This is a library edition of the abridgment heretofore issued by the same house, printed on better paper, and making a handsome octavo of 688 pages.
Lingard’s is still considered the standard English History by Catholic, and by an increasing number of impartial non-Catholic, students, and as it is probable that comparatively few readers will consider they have time enough for the entire work, this edition is likely to be a favorite one with book-buyers.
The Catholic Premium-Book Library. First Series, 8vo. New York and Cincinnati: Benziger Brothers. 1875.
The six volumes we have seen of this series seem to be creditable specimens, both in matter and illustrations, and the publishers are to be commended for their contributions towards a class of literature which needed attention. We cannot well have too many books which are attractive in style and healthful in tone at the same time. The works having been taken from the French, the translations have been made by competent hands, and the pictures have much greater pretensions to being termed illustrations than many which are made to do duty in that capacity. We think, however, that the publishers’ American printers and binders could have produced better work than the letter-press and “imitation cloth” binding of these volumes.
The same publishers also issue a duodecimo and an 18mo series of the same library.
Wann Spricht die Kirche unfehlbar? oder: Natur und Zweck des kirchlichen Lehramts. Von Thomas Franz Knox, Priester des Oratoriums in London. Regensburg: Georg Joseph Manz. 1874.
We are glad to see that Father Knox’s work has met the appreciation in Germany of which this translation is the evidence. The publication may also, we presume, be taken as an indication of the feeling which a community of interests and dangers engenders, and which is drawing the members of the one fold in different lands into closer relations and sympathies.