"29th. What a sweet, simple, pious, and touching ceremony! I have only time to say this, and to declare that of all the festivals the one I delight in most is a first communion in a country district: God bestowing himself simply on children! Miou, the little Françouil de Gaillard, and Augustine were exquisite, both in innocence and beauty. How pretty they looked under their little white veils, when they returned weeping from the holy table! Divine tears! Children united to God; who can tell what was passing that moment in their souls? M. le Curé was admirable in his unction and gentleness; it was the Saviour saying to children, 'Come unto me.' Oh! how lovingly he addressed them, and then how he charged them to have a care of that white robe, that innocence with which they were clothed! Poor children, [{717}] what risks before them! I kept saying to myself, 'Which of yon will tarnish it first?' They are not going to Paris, indeed; but earth is everywhere soiled, everywhere evil is found, seduces, and leads away."
That closing sentence was not thoughtlessly penned. It was for the eye of that brother whom Paris had seduced and led away into error, but who never read that gentle admonition. Maurice de Guérin died soon after, reconciled to the Church, in his last agony embracing the crucifix; but Eugénie continues her journal to Maurice in heaven. Here is a passage which will, if we mistake not, induce our readers to procure and read the whole of this delightful volume. They will find it, as we have found it, like a rare and beautiful picture, which, with a strange selfishness, we desire to be universally admired, yet wish it were all our own:
"This woman, this nurse who watched thee, and held thee in illness for a year on her lap, has given me a greater shock than a winding sheet would have done. Heart-rending apparition of the past—cradle and tomb! I could spend the night with thee here in this paper, but the soul needs prayer; the soul will do thee more good than the heart. Each time that my pen rests here, a sword pierces my heart. I do not know whether I shall continue to write or not. Of what use is this Journal? For whom? Alas! and yet I love it as one loves a funereal urn, a reliquary in which is kept a dead heart, all embalmed with sanctity and love. Such seems this paper, where I still preserve thee, my so beloved one: where I keep up a speaking memory of thee, where I shall meet with thee again in my old age—if I live to be old. Oh! yes, the days will come when I shall have no life but in the past; that past shared with thee; spent beside thee, young, intelligent, lovable, raising and refining whatever approached thee; such as I recall thee, such as thou wert on leaving us. At present I do not know what my life is, if, indeed, I do live. Everything is changed within and without. Oh! my God, how heart-rending these letters are! They contain so many tears for my tears! This intimate friend of thine touches me as would a sight of thyself. My dear Maurice, all thou hast loved are dear to me—seem a portion of thee."
THE CHRISTIAN EXAMINER, January, 1866.
This is the first number of the new, or New York, series of this publication, which is to be issued every two months. It explains the reason and object of the change which has been made in the editorship and place of publication. The Convention of Unitarians held in this city a few months ago initiated a new and important movement in that denomination. The radical and destructive element was put down, and that party which is in favor of taking a positive Christian position achieved a victory. The Examiner has been made their organ, and is to be used in promoting the end they have in view. The convention solemnly and publicly recognized our Lord Jesus Christ, under that title which is indicative of his character as Supreme Head of the human race, in spite of the violent opposition of a few, which was vented in a very unseemly and vulgar manner, shocking to the Christian sentiment of the community. The declaration of belief is significant of the animuis of the movement, and shows it to be a return to the principle of positive and constructive Christianity. The impress of this idea is visible in the new phase of the Examiner, and has given it at once a position far above that which it formerly occupied. In its scholarly and literary tone it is superior to the old series; but the superiority is more marked and evident in the exhibition of a more fixed and earnest purpose to aim at a definite result, and to make more positive affirmation of religious and philosophical ideas. The writers recognize the wide-spread scepticism in intelligent minds as a lamentable fact, and have turned their face away from the road of scepticism and disintegration as one that conducts only to intellectual, moral, and social death. They do not profess to have surveyed the road which leads away from this "valley of the shadow of death;" but they seem to be convinced that there is one, and to be resolved to look for it and to try to guide others in a search for it. It is difficult to say, in regard to men who allow themselves so much latitude in belief, and so great a liberty of independent theorizing, what are the fixed doctrines in which they agree as the fundamental basis of [{718}] an anti-sceptical philosophy, and what are merely tentative hypotheses thrown out for discussion. It appears to us, however, that there are several sound principles of Christian philosophy and doctrine dominating in the articles of the number before us, and which we may suppose will hereafter give a certain unity of character and tendency to the work. One of these is the affirmation of the pure theistic doctrine, in contradiction to pantheism, in connection with a manifest tendency to repudiate the sensist philosophy of Hamilton, Mansel, and that class of writers, and to look for a better one. Another is a recognition that there is something in the idea of the supernatural which is real, and above the sphere of mere natural science. A third is a principle of reverence for the Scriptures, and the religious traditions of the human race, connected with a disposition to reject the scepticism of the pseudo-critical school of Germany. A fourth is an assertion of the obligatory force of the Divine Law, and the necessity of cultivating a personal relation to God as the principle of solid virtue and morality. There is also a sort of instinctive apprehension that a more thorough investigation of the difficulties which science appears to throw in the way of revealed religion will eventually produce a more triumphant vindication of the latter than it has ever had. The topics to be discussed in the Review are the most real and living questions of the age in philosophy and theology. They will be discussed by men of no mean pretensions to learning and intellectual ability, and of superior literary cultivation. We are glad that they have undertaken the work, and we hope for good results from it. We have no fear that they will weaken the religious belief of those who have a positive, dogmatic faith in regard to any essential doctrine of Christianity. The public which will be reached by their writings and sermons, are already familiar with all the questions and difficulties they will discuss. They are full of doubt, and drifting into infidelity. All the influence which these gentlemen will gain over them will tend to check this downward progress, and initiate a salutary retrogression toward Christian truth.
Moreover, all discussions of this kind will stimulate the work of investigating and exhibiting the doctrine of the Catholic Church in its relation toward rationalism. The controversy with orthodox Protestantism is finished, and Protestant orthodoxy has gone where Ilium formerly went. The real controversy of the day relates to the very foundation of revelation itself.
SPARE HOURS: A Monthly Miscellany for the Young. Boston: P. Donahoe. January, 1866.
We have received the first number of a new magazine with the above title. It is published by Mr. Donahoe, Boston, is well printed on fine paper, and illustrated with much taste. The matter, of which there are 64 pages, is both original and selected, and displays discrimination and tact on the part of the editor. It would be well to give credit to the source from which the selected matter is taken. This magazine fills a want long felt by the Catholic community in this country. Since the discontinuance of the "Youth's Catholic Magazine" we have had no periodical that gave us any reading for our children. We cordially welcome the advent of "Spare Hours" amongst as, and trust its subscription list may show that Catholics do appreciate good reading.
NICHOLAS OF THE FLUE, the Saviour of the Swiss Republic. A dramatic poem in five acts. By John Christian Schaad. 12mo., pp. 144. Washington, D.C.: McGill & Witherow. 1866.
This book purposes to give, in a dramatic form, an account of the rise of a dangerous civil dissension which took place among the brave and religious Swiss during the invasion of their country by Charles the Bold, and the happy reunion of sentiment by the wise interposition and holy prayers of a hermit. How religion, or the counsels of its ministers, can ever supplant the arbitrament of the sword or the stratagems of the politician in the successful adjustment of national difficulties, will not, we think, be so readily comprehended in our present society, and chiefly so because with us there is no unity of religion, and consequently a multiplicity of counsels, the prolific seed itself of discord. But that it is [{719}] possible, as it is enviable, may be seen by any one who will peruse this poem. Peace which nations enjoy is a blessing of God. "Unless the Lord keep the city, he watcheth in vain who keepeth it." It is not to be wondered at then that a people thoroughly imbued with the spirit of faith should look to God for help in the day of trial, when the demon of discord sows the seeds of strife and disunion amongst them. The thought which evidently moved the writer to compose this work is the same which has often crossed our own mind during the late deplorable civil war: that if our beloved country had been one in religion, it never would have fallen a prey to such a fearful and almost fatal division, or at least would have rejoiced in a more speedy reconciliation.