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cation. The benefit of such assistance could not but be sensibly felt in those parishes which receive the services of a priest in common with others. In the more thinly populated districts of our country the want of priests is a crying necessity, known and felt by every prelate in the land. It is morally impossible after mass said on Sunday morning, at two points perhaps fifteen miles apart, that the priest can preach a sermon and attend to other duties arising from the urgent and imperative wants of his cure. He cannot administer holy baptism, hear confessions, visit the sick, bury the dead, say mass, recite his office, attend to church temporalities (no small affair in some instances of itself) and yet find time to give the requisite instruction to his people.

We can but be aware that regular pulpit instruction is a most effectual mode of promoting piety and one of which we ought not to be deprived. We require at least all the agencies for this purpose enjoyed by others. The people, too, are eager for it. Mark the strict attention with which Catholic congregations follow every word of the preacher, and mark, too, the effect of an earnest and appropriate sermon! It is plainly visible upon the faces of old and young. In addition to this, the command given in Holy Scripture to preach is imperative. Are we not, then, bound to more than ordinary exertion to comply with it?

Such, unfortunately, is the proneness of men to forget their religious duties that they require precept upon precept, often renewed and diligently urged upon their minds. Surrounded by temptation, forgetfulness of the great practical truths of religion is not strange in the absence of direct spiritual teaching. The sacraments of the church, especially the holy sacrifice of the altar, undoubtedly do much to arrest spiritual decline in the people; but no one will deny that frequent appeals to the conscience, and judicious instruction in the principles of Catho

lic faith and morality, however conveyed to the understanding, are valu able aids even to the worthy reception of the sacraments.

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It is to supply the deficiencies here aimed at that this enterprise, with the hearty approbation of several prelates, has been undertaken, which, if it shall receive the cordial support of the Catholic public, will produce results. the extent of which is not to be easily foreseen. Those persons who have attempted the task are actuated with a settled determination that it shall succeed; and it is not to be believed, in a matter of so great moment, that they are to be left without the substantial help of Catholics throughout the country. society has been formed, and its work has already begun, styled "The Catholic Publication Society," to which the attention of our readers was called in our last number. This society proposes to issue short tracts and pam-. phlets conveying that species of instruction required by Catholics in the most entertaining form, so as to engage the attention, affect the hearts, and suit the wants of all classes. To none would such a blessing be more welcome than to the poor, who are in an especial manner, from their very defencelessness, under our protection. These, though they may not read themselves, can listen to their children, taught at school, who can read for them. Thus, in a simple narrative or dialogue some important practical truths may be impressed upon the mind which shall do good service in a moment of temptation. It is by these means that other denominations are instructing their people and producing an influence on many outside of their own communions.

The number of Catholics in this country, already large, is constantly increasing, and unless we do some thing of the kind here suggested, others will attempt it in our stead. Religious tracts from Protestant societies are flying over the country like leaves before the autumn wind, and it

would not be remarkable if our own people were brought within the range of their influence.

Beside this, there is another field in which we have not only the right to work, but which we cannot, or at least ought not to, neglect. There are thousands of young men in the land of fair education who, impelled by necessity or ambition, flock to the great commercial centres. These, careless in matters of religion, having no settled principles of faith, often called upon to confront great dangers and temptations, seldom attend any place of worship; or if so, only to relieve the ennui of Sunday. These are souls to be cared for. They need instruction upon cardinal points of the Christian faith. They may have received something akin to it in early youth, but it has been forgotten. They are difficult to reach, and in no way can access to them be gained more readily than by the publications of this society. A few words of earnest advice, a hint as to the end of a vicious career, or a warning of the uncertainty of life, may excite reflection, and reflection is the first step toward reformation.

At a time like the present of vast intellectual activity, when myriads of books are produced on all subjects embracing every description of teaching, there must be abroad not only a great mass of error, but a great number of unstable minds ready to receive it. Men imperfectly educated, striving to master subjects far beyond their comprehension, trained to no logical modes of thought, restrained by no respect for authority, confounding scepticism with freedom of inquiry, are often led by a dangerous curiosity to examine certain fundamental questions which lie at the root of all knowledge, and which can only be safely handled by the most learned and profound. Such is the class of persons peculiarly to be benefited by Catholic teaching. A theology positive and satisfying to the soul, that

sets wholesome limits to human knowledge, and is able to give adequate answers to great social and moral problems, is best adapted to impress minds of this class. The reading of three pages has before now convinced a man of the error of his whole philosophical system, and may do it again.

The spirit of Catholic charity takes in all sorts and conditions of men. The mission of the church is well defined, and may be summed up in one word, namely, to convert the world to God; and as every day brings its blessings upon labors that have been already undertaken to secure this object, we have reason to hope that new efforts and fresh zeal, well directed, will produce abundant fruits.

We cannot close this notice of the Catholic Publication Society without adverting to one means of usefulness which we think it is especially fitted to promote.

Such has been the virulence of hostility to the Catholic religion in days. gone by, such the monstrous credulity and unreasoning prejudice of its foes, that it is not surprising to find a true knowledge of the Catholic faith exceedingly rare. Within the last twenty years, however, a great change has taken place. The general blamelessness of life in those who honor their religion, fidelity to social and political duties, and charity toward our enemies, have not been without precious results. At the present moment religious bigotry can no longer animate the hatred alike of wise and simple. One who comes prepared to censure, must come prepared also for the conflict of truth. Statements, facts, and opinions arc closely scrutinized. Everything is not now taken upon trust. The attitude of controversy begets caution. Now, what advantages may we not hope to reap from this one isolated fact? A fair hearing for the true cxposition of Catholic doctrine; not doctrine carefully prepared with exterior show of fairness and then imputed to us for the purpose of being more easily

destroyed; but of the truths of Christianity as taught by the church for ages. When we can gain the unprejudiced ear of the world, truly we may begin to hope for the day of Christian unity.

To disarm prejudice is of itself a work worthy of special effort. We can hope We can hope to make no great progress in persuading men to listen to the voice of Christian truth until we can convince them that our teaching rests upon the basis of sound reason. Those who have been told that to embrace Catholic doctrine is to surrender at discretion all the powers of the mind, and even the evidence of the senses, must be undeceived before they can be expected to make any progress in the impartial investigation of it. But it is chiefly among Catholics themselves that we predict the greatest success for this association. Of our own people there are very many who need that instruction which hitherto we have not had the adequate means of providing for them. We all feel how important it is that every Catholic should be thoroughly intelligent upon all that he is required to believe, and the reasons that exist for requiring it. In every class of society Catholics are called upon to render an account of the faith that is in them, to explain the doctrines and ceremonies of their religion, and when unable to do so, they both suffer the evil consequences of this ignorance themselves and, by it, retard the spread of the knowledge of the truth among those whom the church is equally commissioned to enlighten, guide, and

save.

We have advocated the aims of the Catholic Publication Society at greater length than we at first intended, but feel that in consideration of their importance we have not said too much. It is impossible to over-estimate the good this society may, with God's blessing, be made to accomplish. To make it effective, its organization throughout the United States should be co-extensive with the church itself. Our work in this country is getting

ahead of us. The religious needs of our people are rapidly increasing. If we are not up and doing in proper season, we shall find that during our repose the enemy has been sowing tares among the wheat. The harvest is great, but the laborers few. Let us all, then, as God gives us grace to know our duty, take this matter earnestly to heart, and let us not suffer under the reproach of denying to our fellow-Christians all the spiritual food they are willing to receive.

What is here proposed is truly a missionary work. Efforts of this kind can only be successful by zealous iabor and generous support; and we sincerely hope, as the plan by which funds are to be raised becomes generally known, the Catholic public will not deny liberal aid to so worthy a cause. Almost every one can lend a helping hand. It will be seen by reference to the Society's Prospectus that the sum of five dollars constitutes a member for one year. Parents could hardly gratify their children more than by subscribing for them. It gives young folks the idea that they amount to something in this world when they find their own names enrolled on the books of a religious society. The sum of thirty dollars constitutes a member for five years and of fifty dollars a life member. Patrons of one hund red and five hundred dollars will not be wanting amongst so many generous and appreciative Catholics as there are in the country. A number of these last have already come forward in the city of New York, and subscribed that amount to constitute a fund to enable the society to accomplish its missionary work, and we are sure that this call will elicit a similar ready response from many in other cities and towns who wait only to know what to do for the advancement of their holy faith in order to do it. Your parish priest is willing to spend and be spent in your service. Show your gratitude by making him a member of one of the above classes. He will accept it from you as a beautiful testimonial of

your esteem and respect. It has also been suggested by an eminent prelate and patron of the society that it would greatly promote its success if a clergyman should be appointed in each diocese by the ecclesiastical authority, to take charge of the society's interests, and to act as its agent.

We trust as the enterprise becomes more extensively known that generous hearts will be found to feel a voluntary interest in this work and prompted to aid it without further solicitation. Let it not be forgotten that one of the objects of this society is to supply religious reading to the inmates of hospitals, almshouses, asylums, and prisons-a class of persons whose spiritual welfare requires to be specially looked after. Benevolence has no more sacred field than among this unfortunate class; and we hope that those who have so often proved themselves worthy of their faith by relieving the physical wants of their fellow-creatures, will not be found indifferent to the spiritual. In short, what we desire of our fellow-Catholics is, that an interest in this matter should become general throughout the country; and that each one should assist as he is able, either alone or in conjunction with his neighbors. Several prelates have already

become patrons of this society, and the venerable Archbishop of Baltimore has honored it by contributing the first tract.

While treating of the practical part of this subject, we desire to say that priests residing in the remote parts of the country can be furnished with the society's publications on precisely the same terms as those living near at hand. They will be supplied at prices never exceeding cost, postage prepaid. All Catholics, in every section of our land, have an equal interest in its success.

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Upon the co-operation of the clergy we, of course, confidently rely. To aid them in their arduous duties is one of the objects of the society. It will be a most powerful auxiliary to the priesthood in spreading instruction among our own people and the truths of the Catholic faith among all classes of our community. they should ask us what we would have them do, we reply-" Reflect upon the immense importance of this enterprise to the souls of men; and, when you have comprehended what a vast work of usefulness lies before this society, your own intelligence and good dispositions will best suggest the manner in which you can most successfully lend your aid.”

NEW PUBLICATIONS.

THE CHURCH OF ENGLAND A PORTION OF CHRIST'S ONE HOLY CATHOLIC CHURCH, AND A MEANS OF RESTORING VISIBLE UNITY. An Eirenicon, in a Letter to the Author of "The Christian Year." By E. B. Pusey, D.D., Regius Professor of Hebrew and Canon of Christ Church, Oxford. New York: D. Appleton & Co. 1866. (Reprint from the English edition.)

Dr. Pusey's "Eirenicon" has been extensively commented on by the Catholic

press both in England and on the Continent. Some of his critics have regarded it with favorable eyes, as a sign of approach toward the Catholic Church, and others with marked hostility, as an evidence of determined opposition. We concur with the former class most decidedly. The most remarkable of all the answers it has called forth is that of Dr. Newman, republished in our April number, and since then issued in a separate form, with all the notes, by Mr. Kehoe. Dr. Newman confines himself to one point, however the defence of the

Catholic doctrine concerning the Blessed Virgin. The "Dublin Review" has given a very able criticism on the portion which relates to the attitude of the Church of England. An admirable article has also appeared in the learned Jesuit periodical," Etudes Religieuses," published at Paris, which is especially valuable for its exposition of the doctrinal authority of the Holy See. As a general answer to Dr. Pusey's specific proposals concerning the way of reconciliation with Rome, we consider F. Lockhart's article, in the "Weekly Register," as the most judicious and satisfactory. The following letter, from Dr. Pusey to the editor, shows how he himself appreciated this answer:

LETTER FROM DR. PUSEY ON HIS HOPES OF REUNION.

TO THE EDITor of the WeEKLY REGISTER:

CHRIST CHURCH, OXFORD, Nov. 22, 1865. SIR: I thank you, with all my heart, for your kind-hearted and appreciative review of my "Eirenicon." I am thankful that you have brought out the main drift and objects of it, what, in my mind, underlies the whole, to show that, in my conviction, there is no insurmountable obstacle to the union of (you will forgive the terms, though you must reject them) the Roman, Greek, and Anglican communions. I have long been convinced that there is nothing in the Council of Trent which could not be explained satisfactorily to us, if it were explained authoritatively-i. e., by the Roman Church itself, not by individual theologians only. This involves the conviction, on my side, that there is nothing in our Articles which cannot be explained rightly, as not contradicting any things held to be de fide in the Roman Church. The great body of the faith is held alike by both; in those subjects referred to in cur Art. XXII. I believe (to use the language of a very eminent Italian nobleman) "your [our] maximum and our [your] minimum might Le found to harmonize.' In regard to details of explanation, it was not my office, as being a priest only, invested with no authority, to draw them out. But I wished to indicate their possibility. You are relatively under the same circumstances. But I believe that the hope which you have held out, that the authorities in the Roman communion might hold that "a reunion on the principles of Bossuet would be better than a perpetual schism," will unlock many a pent-up longing-pent-up on the ground of the apparent hopelessness that Rome would accord to the English Church any terms which it could accept.

May I add, that nothing was further from my wish than to write anything which should be painful to those in your communion? A defence, indeed, of necessi ty, involves some blame; since, in a quar rel, the blame must be wholly on the one defence implies that it is not wholly on side or on the other, or divided; and a the side defended. But having smoothed down, as I believe honestly, every diffi culty I could, to my own people, I thought that it would not be right toward them not to state where I conceive the real dif ficulty to lie. Nor could your authorities meet our difficulties unless they knew them. You will think it superfluous that I desired that none of this system, which is now matter of "pious opinion," should, like the doctrine of the immaculate conception be made de fide. But, in the view of a hoped-for reunion, everything which you do affects us. Let me say, too, that I did not write as a reformer, but on the defensive. It is not for us to prescribe to Italians or Spaniards what they shall hold, or how they shall express their pious opinions. All which we wish is to bave it made certain by authority that we should not, in case of reunion, be obliged to hold them ourselves. Least of all did I think of imputing to any of the writers whom I quoted that they "took from our Lord any of the love which they gave to his mother." I was intent only on de scribing the system which I believe is the great obstacle to reunion. I had not the least thought of criticising holy men who held it.

As it is of moment that I should not be misunderstood by my own people, let me add that I have not intended to express any opinion about a visible head of the church. We readily acknowledge the pri macy of the Bishop of Rome; the bearings of that primacy upon other local churches we believe to be a matter of ecclesiastical, not of divine law; but neither is there any thing in the supremacy in itself to which we should object. Cur only fear is that it should, through the appointment of one bishop, involve the reception of that prac tical quasi-authoritative system which is, I believe, alike the cause and (forgive me) the justification in our eyes of our remaining apart.

But, although I intended to be on the defensive, I thank you most warmly for that tenderness which enabled you to see my aim and objects throughout a long and necessarily miscellaneous work. And I believe that the way in which you have treated this our bona fide "endeavor to find a basis for reunion, on the principle debated between Archbishop Wake and the Gallican divines two centuries ago," will, by rekindling hope, give a strong im

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