My New Curate

by Patrick Augustine Sheehan

I. Mental Philosophy.
I. The Influence of Plato on the Early Christian Church.
II. The Influence of Aristotle on the Mediæval Church.
III. The Neo-Platonists.
IV. The Argument in St. Augustine on the Immortality of the Soul. (Is it Tenable?)
V. The Atomic Theory of Democritus, and the Modern Discoveries in Astronomy.
VI. The Influence of the Inductive Philosophy on Modern Disbelief.
VII. Was Spinoza an Atheist?
VIII. Is Descartes the Father of Modern Rationalism?
IX. St. Anselm's Proof of the Existence of God.
X. The Cosmological Argument of St. John Damascene.
XI. The Argument from Intuition.
XII. Aspects of Modern Pantheism.
XIII. Christian Idealism.
XIV. Malebranche and Fénelon.
XV. Boëthius.
XVI. Catholic Philosophers of the Nineteenth Century.
XVII. The Connection between Soul and Body (Tertullian).
XVIII. The Chaldæan Doctrine of the Soul (εσσαμενοσ πυριρυρ).
XIX. The Idea of Personality.
XX. The Identification of Life and Motion.
XXI. Maine de Biran.
XXII. The Popularization of Catholic Philosophy.
II. Ecclesiastical History.
I. The Alexandrian School.
II. The Writings of Clement.
III. Origen, and his Works.
IV. Ephrem the Syrian, and his Works.
V. The Apologists.
VI. The Three Cappadocians.
VII. Julian and his Contemporaries.
VIII. The Council of Nicæa.
IX. St. Augustine and the Donatists.
X. The Saints of the Catacombs.
XI. The Discipline of the Secret.
XII. The Libyan and Nitrean Anchorites
XIII. The Stylites.
XIV. Communion in the Early Church.
XV. Mediævalism.
XVI. The Case of Honorius.
XVII. Hildebrand.
XVIII. Alexander VI. and Savonarola.
XIX. Origin and Spread of Monasticism.
XX. The Influence of the Irish Monks on the Continent of Europe.
XXI. Schools of Philosophy.
XXII. Port-Royal, Pascal, Nicole, Arnauld.
XXIII. The Rise and Progress of Jansenism.
XXIV. Gallicanism and National Churches.

Rather a large order, I thought, as I looked with pitying eyes on the far vision of a curly-headed young priest of forty years ago, and thought of the day-dreams of youth; and what a very slender precipitate of work fell from the vast effervescence of the idealism of inexperience. There remained another page of projected inspiration on the scope and meaning of Holy Scripture; but this I put aside. I found my knowledge, little as it was, was derived from such obsolete and antique commentators as á Lapide, Maldonatus, Estius, and the Triplex; and I was ashamed to produce such fossilized literature to the advanced thinkers of the present day. I did not like to face this ordeal:—

"Then you haven't heard of the new schools of interpretation? You know that the great thinkers of Germany, Bahrdt, and Semler, and Eichhorn, have upset all our preconceived ideas about the Bible. The Wolfian ideas have been expanded and developed; and advanced Catholic apologists have set themselves to the task of reconciling our ancient traditions with the discoveries of modern science. The tremendous advances made by philological scientists and experts during these last years—"

I don't say, indeed, that my curate would indulge in this affectation, for he is rather disposed to take the old, unlearned modes of saving souls and going with them to Heaven, than the new, brilliant mimetism of a world that knows not God. But still I know he would think it waste of time to pursue such studies, until the modern Luciferi tell us exactly what they have placed beyond the borderland of conjecture, and into the certain and unshaken fields of mathematical demonstration. So I left my Scriptural syllabus at home.

He looked slightly appalled at the large schedule of science I showed him. I reassured him by telling him I insisted positively on his taking only one subject in each department.

"The grand mistake," I declared, "made by us, Catholics, is in taking too wide, too bird's-eye a view of human history and philosophy, instead of mapping them into sections, as the astronomical photographers are mapping the skies from the Papal Observatory in Rome to the Lick Observatory in California. What we want most is sectional treatises on single subjects. Now, what you are to give us is not a vast diorama from Thales to Rosmini, and from the persecutions of Julian to the Kulturkampf of Bismarck, but a neat etching of some particular persons and events, and a clear photograph of some practical point of Catholic philosophy. If you throw in a few side-lights from the errors of non-Catholic thinkers, so much the better. Now, look it over carefully; as the strolling player declares—'You pays your money, and you takes your choice.'"

He thought that question of inductive philosophy very nice. He had read something about it in Macaulay. He liked that Platonic question very much. It bordered upon poetry and mysticism Then St. Augustine! That would be charming. He had always such a love for St. Augustine! But Fénelon? The "dove of Cambrai" versus the "eagle of Meaux!" What a delightful idea! No good housekeeper, at a cheap sale, was ever so puzzled. Finally, we decided that, in philosophy, he was to take up the question of "Modern Aspects of Pantheism;" and in Ecclesiastical History he selected "The Cappadocians."

"But what about books?" he asked in dismay. "I haven't a single book on these blessed subjects."

"Buy them," I said. "Every good workman buys his tools and materials."

"I have a strong suspicion, Father Dan," he said, "that this is all a practical joke. Why, that means a whole library. And if I had money, which I have not, I do not know the name of a single blessed Catholic author on these subjects."