spiritual life? How can we expect them to become good citizens and Christian men and women, unless we provide some system of religious education for them, worthy of the name? The Christian Herald is in error when it adds, "We must enter a solemn protest against this new Catholic scheme to evade the law and utilize the schools for religious purposes." The Continent, January 29th, states the matter correctly: "Catholic public school teachers in New York City have formed a league with the purpose of putting their teaching experience at the disposal of their Church. They have sent word to the Church authorities that they are prepared to instruct Catholic children in religion on week days after school hours in parish churches near their school buildings." THE following letter of a recent convert to the Faith, written to her minister, will be of interest to our readers. It has a special value just now, in view of the fact that events like Caldey and the Kikuyu compromise are leading many Episcopalians to look to the Church that has kept intact the definite truth of Jesus Christ. MY DEAR FATHER: You will not be surprised, I think, to hear that I have been received into the Fold of the Blessed Peter. And could you only know how happy I am and, above all, how sure I am that this step is by Divine Guidance, you could not have the slightest regret or sorrow through the news. But that, of course, is something only one's own heart can know in fullness at such a precious moment, and, indeed, one's heart is far too full for words, even were it possible to express such transcendent peace and joy-such as I have not believed for a soul to know here on earth. You know something of my long dissatisfaction, and, at times, distrust of the Anglican Communion; and, something too, perhaps, of how, feeling that this came to me as a temptation, I have fought against disloyalty in any form, although never able for long to put aside the ardent desire for a Spiritual Mother whom one could honor more than it seemed one could ever honor the Anglican-no matter how firm one's belief in Anglican Orders. But, at last, after all the weary waiting for certainty and for the gift of absolute trust in her, it was all made so suddenly, so sweetly clear to my soul. And not through reading, or through argument-for I have months ago abandoned both. It has been solely prayer, and its answer which has led me into this joy-whether my own earnest supplications and a daily prayer to St. Peter, or the loving intercessions of others, and especially of one dear nun who is very near to our Lord. Or, perhaps, more than all, it was the intercession of a saintly soul who earnestly desired my conversion, and who left this life a year ago, for I have been keenly conscious of his prayers, somewhere, for me. And so, at last, I have seen the Truth!-too clearly, too beautifully sweetly, to have had, since that day, the suspicion of doubt, or the slightest fear that I was in any way disloyal to an Anglican Mother. It has been, rather, a perfect realization that I have found at last my long-waiting and True Mother-after years spent with one who, mistaken in kindness, has endeavored to swamp my rightful Mother's place in my heart, and who, though giving me all it was within her power to give, could nevertheless not satisfy as a True Mother. My surrender to her is unreserved, mentally and spiritually. And, oh! the unspeakable sweetness of the perfect trust one's soul feels in knowing at last an Infallible Teacher and Defender of the Faith. No more private judgment in selecting the Anglican School which best suits temperament and credulity— but the soul simply lost in the Sacred Heart, and all else put into the hands of those to whom authority was given. Though long and often weary the waiting for this great moment, I thank God with all my heart that I have known all the Anglican Communion can give, both in your parish and in others, even "higher" in teaching and practice. It makes my certainty irrevocable, and the spiritual joys known heretofore are as nothing compared with those with which the soul is satisfied within the safe Fold of Peter. It was only after leaving New York this October, and finding so many of the Anglican privileges of which I had not only need, but like the Caldey Fathers, which I could not relinquish, taken from me (“not for thy harms, but just that thou mightst find them in My arms "), that I began to see the way Home. While my spiritual submission has been made for several weeks, it was only yesterday I was actually received-on the Feast of the Holy Name of Jesus. And myself was given that sweet name of our Blessed Lady, so near that of my blessed patron, Catherine of Siena (to whom I doubt not that I owe much in my present joy). I need not tell you, of course, that Christ Church parish will ever be dear to me as the place of preparation for the perfect joys which I have found only the One, True, Holy, Roman Church can give, and that you and the whole parish will be often in my prayers-that you may be "not almost" but altogether as I am to-day. With a heart full of gratitude for all your many kindnesses, Faithfully yours in our adorable Lord, M. K. P. L. IN the January issue of THE CATHOLIC WORLD we published an article, entitled Canon Sheehan, by John J. Horgan. We regret to be compelled to state that a large portion of that article was a verbatim reprint from an article by the late Father Matthew Russell, S.J., which was printed in The Dolphin in 1902 (vol. i., pp. 13-17). It is needless to say that the Editor of THE CATHOLIC WORLD knew nothing of this plagiarism when he published the article. Of the article in the January CATHOLIC WORLD, to which Mr. Horgan's name was attached, we wish to state that eight lines of page 488 of that issue; all (with the exception of one sentence) of page 489; all of page 490; about half of page 491, and all of page 494, except the quotation from Canon Sheehan, were copied word for word from Father Russell's article. In answer to our request for an explanation, Mr. Horgan sent us the following, which in justice to him we publish : REVEREND AND DEAR SIR: CORK, January 25, 1914. Your letters of 12th and 13th received. You are of course entitled to an explanation as to the similarity between a small portion of my article and Father Russell's. The explanation is quite simple. In 1905 I was writing a series of articles for a little Irish paper called C. Y. M., on Catholic Forces. When I wrote to Canon Sheehan for details of his life, etc., he asked me to write to Father Russell, to whom he had already given them for the Dolphin article, and suggested I should get a loan of that article and use as much of it as I could. I wrote Father Russell, who gladly consented, and sent me the Dolphin article, which I duly used almost verbatim in the C. Y. M. Father Russell knew it was Canon Sheehan's wish I should use his article, and I sent him a copy of the paper at the time. After Canon Sheehan's death the editor of the Irish Monthly (Father Russell's own magazine) asked me to write an article on Canon Sheehan for the January number. This I did, using part of the article in C. Y. M. in dealing with details of Canon Sheehan's life, knowing it was the account he had himself preferred and prepared for Father Russell. Thinking American readers would like to know something about Canon Sheehan, I sent it to you, and you cut it down and published it. Most of what you cut out was my original work, although, of course, that was not your fault. You will see by enclosed marked copy of the Irish Monthly, which contains the whole article, how much of the article was mine and how much derived from Father Russell's article. About three and one-half pages out of twelve are copied from C. Y. M.-(in other words from the Dolphin article which I returned to Father Russell when done with). I could not have got the Dolphin or known of it save from him, as I did not know of it previously. You are of course at liberty to make any statement you please in your magazine, but I trust you will in justice to me state that Father Russell's article was originally used by me with his knowledge and consent at the request of Canon Sheehan himself. Yours sincerely, JOHN J. HORGAN. In justice to the revered name of the late Father Matthew Russell, we wish to take exception to a possible inference in this letter. When Canon Sheehan gave to Father Russell the details of his life, he surely did not write that part of Father Russell's paper which deals with the details. Father Russell was not the man to put his name to an article that he had not written. And when Canon Sheehan directed Mr. Horgan to use "as much (of Father Russell's article) as he could," he claimed no proprietary right to it, but simply wished Mr. Horgan to learn the facts from it, and then express them in his own waynot surely in Father Russell's way, no matter how excellent that way was. IN N his recent work, The English Novel, Professor George Saintsbury traces the origin of Romance to "the marriage of the older East and the newer (non-classical) West through the agency of the spread of Christianity, and the growth and diffusion of the Saint's Life." Professor Saintsbury is treating his subject from a merely secular standpoint. His added comment is important and interesting. It might profitably be taken to heart by those who love "literature," yet know nothing of the biographies of the Saints. And let it be remembered that these Saints' Lives, which are still infinitely good reading, are not in the least confined to homiletic necessities. The jejuneness and woodenness from which the modern religious story too often suffers, are in no way chargeable upon all, or even many, of them. They have the widest range of incident-natural as well as supernatural: their touches of nature are indeed extended far beyond mere incident. THIS HIS further comment on much of the work of our own day is very welcome from a master of the history of English literature such as Professor Saintsbury. He has been speaking of certain criticisms of ancient works of some moderns; then he adds: And when we are told that they are apt to run too much into grooves and families, it is sufficient to answer that it really does not lie in the mouth of an age which produced grime-novels, problem-novels, and so forth, as if they had been struck off on a hectograph, possessing the not very exalted gift of varying names and places, to reproach any other age on this score. THE HE zealous missionary spirit that is shown by many Councils of the Knights of Columbus, is worthy of special praise. We might give many evidences of their generous, apostolic mission, but we will confine ourselves to one that has had remarkable results. The Knights of Columbus of Evansville, Indiana, under the leadership of Father Rynes, the pastor of the Church of the Assumption, recently inaugurated and carried out the plans of a city-wide Mission in that city, which included its nine parishes. Weeks before the opening of the Mission their activity began. A large hall was engaged; placards were placed in all the store windows; three thousand special invitations were sent to the prominent non-Catholics of the city; ten thousand announcement cards were distributed in the nine churches, and the daily press carried notices for two weeks beforehand. When the Mission opened, and at every service thereafter, the hall was filled to its utmost capacity. The Mission was conducted by Father Conway of the Paulist Fathers. An attendance of three thousand, over half of whom were non-Catholics, continued during the two weeks of the Mission. Much literature was distributed, including four thousand copies of the Question Box, and hundreds of The Paulist Press pamphlets. The Mission bore extensive fruit, both among Catholics and non-Catholics. The daily papers were most cordial in giving the lectures due notice, and everyone in the city-the population numbers about eighty thousand-was for the two weeks at least discussing religion and the teachings of the Catholic Church. All expenses of this great work were met by the local Knights of Columbus, and it is to be hoped that other Councils will imitate this worthy example of their fellow knights of Evansville. BENZIGER BROTHERS, New York: Blessed Margaret Mary. By Monsignor Demimuid. Translated by A. M. Buchanan, M.A. $1.00; postpaid, $1.10. Jesus Amabilis. By F. Glazier. Cloth, 75 cents; postpaid, 82 cents. The "Summa Theologica" of St. Thomas Aquinas. Part III. Translated by the Fathers of the English Dominican Province. $2.00 net; postpaid, $2.20. P. J. 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