The writer of the article on "Spiritualism and Materialism," in the Magazine for August, page 627, says, "The Holy See says the immateriality, not spirituality, of the soul is to be proved by reason." This is a mistake. The language of the Holy See is, "Ratiocionatio Dei existentiam, animae spiritualitatem, hominis libertatem cum certitudine probare potest—Reasoning can prove with certainty the existence of God, the spirituality of the soul, and the liberty of man." The writer wishes us to say that he is wholly unable to account for his blunder; for in writing, he had the words of the Holy See before his eyes, and certainly thought he read immaterialitatem; but in re-reading the words since a friend called his attention to the mistake, he finds that the word is plainly printed spiritualitatem. Of course the misstatement was wholly unintentional, and whatever in the article rests on it must be withdrawn, and the writer fully and explicitly retracts it.
Yet the writer requests us to say that he thinks the doctrine maintained in the article is not affected by this mistake, blunder, or misstatement. The writer does not question the spirituality of the soul, but maintains that the soul's spirituality, save in the sense of its immateriality, is not provable by reason without revelation. He thinks immateriality, in the sense he explains it, covers all that is really meant by spiritualiy in the decision of the Holy See. We certainly do not, by reason alone, know what either spirit or matter is in its essence. We can prove by reason the substantiality, activity, unity, simplicity, indissolubility, and immateriality of the soul, or that it is not matter. Does the Holy See decide that we can do more, or go further? Does the spirituality of the soul, as provable by reason, mean any thing more? If not—and the writer, till better informed, must think it does not—he has erred only in using one word when he should have used another, and mistaking the word actually used by the Holy See. So much the writer of the article wishes us to say for him, which we do cheerfully; for we are well assured of his devotion to the Holy See and his loyalty to the Holy Father.
New Publications.
Cantarium Romanum, Pars Prima, Ordinarium Missae.
Studio et sumptibus Monachorum Ord. S. Benedicti.
Conv. St. Meinradi, Ind. 1869.
Cincinnati and New York: Benziger Bros.
This publication purposes to give, in modern notation, the melodies of Gregorian Masses; that is, those portions which are common to all masses—the Kyrie, Gloria, Credo, Sanctus, Agnus Dei, with the Responses. We hail this as a step in the right direction, but are forced to find some fault with this volume.
In the first place, we do not find the notation at all in conformity with the Roman Gradual or Missal, and suppose that it is according to one of those numerous "propers" which, in course of time, have been patched up for the use of various particular dioceses and religious orders. The spirit of the church to-day is one which inspires a return to unity in even minor points of discipline, of which the unity of the chant is, in our judgment, not the least. Again, the division of the words, their adaptation to the notes, and the length of notes given, makes horrible work in some places with the accent of the Latin, and destroys the majestic march of the melody. The effeminate sharp reigns supreme, and fancy responses take the place of those given in the Missal.
Meditations On The Sufferings, Life, And Death Of Our Lord Jesus Christ.
Translated from the French by a Sister of Mercy.
Part First.
Cincinnati: Robert Clarke & Co. 1869.