Part 6

This little work so unpretending in appearance comes before us honoured with an approbation which the most splendid volumes might be proud to deserve. The preachers of the Lenten sermons in Rome are accustomed to assemble at the commencement of that season in one of the halls of the Vatican to receive from the Holy Father, together with his blessing, their commission to preach the Word of God. On occasion of this ceremony before the Lent of 1861, Pius IX. distributed with his own hand to each of the preachers a copy of the Italian translation of the work under notice, saying: "_This little book, which has come to us from France, has already done a great deal of good; it ought to be given to every child who makes his first communion. Every parish priest ought to have it, for it contains the true rules about communion, such as the Council of Trent understands them, and such as I wish to be put in practice_". Besides, in an Apostolic Brief, dated 29th September, 1860, the Holy Father approves of the doctrine which serves as the foundation of all the rules laid down by the author concerning frequent communion. The leading principle of the work is this: that Holy Communion is not a _recompense_ for sanctity already acquired, but a _means_ of preserving and of augmenting grace, and thereby of arriving at sanctity. Holy Communion, therefore, should be an ordinary and habitual act of the Christian life, and frequent communion should be the rule of the good Christian's conduct. There are, however, some important distinctions to be made. To go to communion every day, or almost every day, or three or four times a week, is frequent communion in its absolute sense, and frequent with respect to every class of person. To go to communion every Sunday and Holiday, a practice indirectly recommended _to all_ by the Council of Trent, is not frequent communion for priests, members of religious orders, ecclesiastical students, or in general for such as aim at perfection; but it is frequent communion for children and for the mass of the faithful, who have but scanty leisure to devote to pious exercises. To communicate every month and on the great festivals, is not frequent communion at all, even for the poor and the labouring class. It is, no doubt, an excellent practice, and to be recommended to all, but it cannot be called frequent communion.

These principles once laid down and proved by the authority of Councils and Fathers, M. de Segur proceeds to give a plain and convincing reply to the difficulties urged by those who, having the dispositions required for frequent communion, are unwilling to permit it to themselves or to others. Of such difficulties he examines fifteen, which we here enumerate, in order that the eminently practical character of the book may be apparent to all: 1. To go frequently to communion, I ought to be better than I am; 2. I am not worthy to come so close to God; 3. Communion, when frequent, produces no effect; 4. I don't like to grow too familiar with holy things; 5. I am afraid to go to communion without first going to confession, and I cannot go to confession so often; 6. It is bad to go to communion without preparation, and I have no time to prepare myself as I ought; 7. I do not feel any fervour when I communicate; I am full of distraction and without devotion; 8. I do not dare to communicate often; I always relapse into the same faults; 9. I am afraid of surprising and scandalizing my acquaintances by going so often to Communion; 10. My family will be displeased if I become a frequent communicant; 11. I know many pious persons who communicate but seldom; 12. I am most anxious to communicate frequently, but my confessor will not allow me; 13. Frequent communion is not the custom in this country; 14. It is quite enough to go to communion on the great festivals, or at most once a month; 15. Your doctrine on frequent communion goes to extremes, and cannot be put in practice. These objections are solved in a manner at once convincing and pleasing. To the charm of a most agreeable style, and a great knowledge of the world of to-day, Mgr. de Segur unites the still higher excellence of sound learning and the spirit of the most tender piety. These qualities are especially remarkable in the sections which, at the end of his work, he devotes to prove how beneficial frequent communion is to children, to young persons, to Ecclesiastical students, and to the sick and afflicted.

It will serve as a further recommendation of this little book to know that the Cure of Ars, who was an intimate friend of Mgr. de Segur, acted according to its maxims in the discharge of his ministry, and with what abundance of good to souls, France and the world well know.

III.

_The Present State of Religious Controversy in America._ An Address delivered before the New York Theological Society. By the Rev. J. W. Cummings, D.D. New York: O'Shea, 1864.

The society at the inauguration of which this address was delivered, owes its origin to the zeal of some excellent young priests of the diocese of New York. They founded it that they might have in it at once a help and an incentive to keep up amid the labours of the mission that acquaintance with theology which they had cultivated in college. At each of the monthly meetings of the society two dissertations are read on some subject of Dogmatic Theology; and by the prudent advice of Dr. M'Closkey, the new Archbishop of New York, the discussion of a moral case has been added on each occasion. It speaks well for the sacerdotal spirit of the American clergy, that we can find flourishing among them this and similar associations, created by themselves and conducted with so much vigour and judgment. The New York Theological Society deserves from the priests of Ireland the highest praise these latter can bestow--the praise which consists in the imitation of what we admire. The range fixed for the society's labours naturally suggested to Dr. Cummings the subject of his inaugural discourse, and led him to address himself to the solution of this question: "What are the distinctive features of religious controversy as it occupies the public mind in our own age and country?" Among the distinctive features of American controversy he places the fact that the old political differences which ranged Protestants against Catholics in Europe have no real life or significance beyond the Atlantic. The Englishman's dread of Catholicism as a foreignism has no hold on the mind of an intelligent American. No doubt, there is even in American Protestants much bitterness against the Catholic Church, but it is merely the same spirit of opposition to lawful authority which ever has been and ever will continue to be in the world. But, with all his freedom of thought, there is in the case of the inquiring American a great difficulty to overcome.

"That difficulty is prejudice. The dark form of the old protest has passed away; but the injurious effects of its presence will long remain. What the gray dawn is to the night, what the chafing of the sea waves is after the storm, such is the cold mistrust, the vague fear, the half-concealed repugnance to Catholics and Catholicity, which has succeeded to the bitter hatred and stern defiance of days gone by. Very commonly the Protestant who happens to meet with some point of Catholic controversy is either entirely ignorant of the subject--knows absolutely nothing about it--or is misinformed and malinformed; in fact, has his mind filled with all sorts of ideas touching the case in point except the right and true one....

"It follows from these remarks that what is most needed from us is sound, clear, and honest explanation of the doctrines taught by our Church. It is a waste of time to go on proving that Luther and Calvin were inconsistent, and contradicted themselves, or that they were ungodly in their conduct. No American is a Protestant out of respect for Luther or Calvin. He believes that Protestantism is liberty and enlightenment, and Catholicity is despotism and superstition. Show him that he can be a good Catholic and preserve his liberty too, and combat ignorance and superstition as much as he pleases, and he will listen respectfully to your voice".

Seeking thus the Kingdom of God, the Catholic priests of America will find that through their labours God has added unto their country all good things even in the temporal order. The Church in America is exhibiting every day more clearly her wondrous power as the civilizer of the nations. This is in no wise surprising to us who know her: but it is cheering to learn from such an authority as Dr. Cummings, that even those who are not her children are beginning to follow with reverent looks the traces she leaves in society by her influence on the hearts of men.

"Our honest Protestant friends, whether they are statesmen, scholars, publicists, military commanders, and in many cases, even ministers of the Gospel, are ready to concede, that unless the masses of the American people are led to act under the guidance of Catholic principles, there is little chance of saving this country from speedy and utter destruction.

"Let us, reverend brethren, do our work patiently and cheerfully to forward so grand a purpose as the conversion of this whole great country to true religion, leaving the result to God and to those who will follow us in the ministry when our seats shall be vacant in the holy sanctuary. The pioneer who, on the plains of our far western country, toils patiently in removing the charred and blackened tree-stumps scattered over the field where once rose the dark and tangled forest, does as necessary and honourable a work as his successor who passes scattering handfuls of seed along the soft, brown furrows, and as useful a work as the successor of both, who puts his sickle into the nodding grain and gathers in its golden sheaves at the happy harvest home".

IV.

_Ireland, her Present Condition, and what it might be._ By the Earl of Clancarty. Dublin: Herbert, 1864, pag. 39.

Even the nettle has its flower; and Lord Clancarty's pamphlet, bristling as it is with stinging points against the Catholic religion, is not without something to recommend it. The author says of the Catholic Church that, "while she was the depository of learning, and especially of the sacred writings, she neither furthered the interests of science, nor disseminated the knowledge of God's written word", and in the same breath he calls upon the state to countenance the Catholic University, "for which so ardent, and it must be admitted so legitimate, a desire is manifested by the Roman Catholic body". He raises, and satisfactorily disposes of, all the arguments that can be brought against the grant of a charter to the University. It is not the first time that lips opened to utter hard things against God's people have been made to become the vehicle of good wishes towards the same.

Transcriber's Note

Minor typographic errors have been repaired.

Inconsistencies in capitalisation, accents and ligature usage are preserved as printed.

A table of contents has been added by the transcriber for the convenience of the reader.

On page 198, omitted word 'to' has been added following 'go'--"5. I am afraid to go to communion ..."

On page 199, omitted word 'the' has been added following 'except'--"... touching the case in point except the right and true one...."