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At the instance of Archbishop IreTHE SUNDAY-SCHOOL. land, the professor of Catechetics in

the Seminary of St. Paul has published the lectures which he delivered to his students on the management of the Sunday School.* Father Feeney deals with this difficult problem in a thoroughly practical way. He discusses the qualifications and duties of the director and the teachers; the gradation of classes; efficient methods of teaching; and the means to enlist the co-operation of parents. Father Feeney has a wealth of suggestions and counsel on pedagogical, as well as on administrative, matters which are well worth the study of everybody who shares in any way the responsibility of the catechetical office.

It would, perhaps, be more ap“ THE NEW THEOLOGY.” propriate to call this small pam

phlet † a denunciation, rather than a refutation, of the theology of the Reverend Mr. Campbell. The temper in which Rev. W. Lieber writes is not irenic; and one would like to see a more methodical statement of the position attacked, and more systematic development of the arguments and proofs deployed against it. We think that a perusal of this refutation would never convert a follower of Mr. Campbell, though it would be pretty sure to exasperate. But it might be said that Mr. Campbell's claims that his "theology ” contains any Christianity at all, in the long-received sense of the term, is so futile that it scarcely calls for any serious dialectical treatment.

Mr. Mure, who seems to be a ADVICE TO ECCLESIASTICAL kindly, sensible gentleman, of STUDENTS.

philanthropic disposition, has no

ticed that the ecclesiastical student has not the same opportunities as the office boy, the ap prentice, or in fact any secular youth, for picking up some items of knowledge, which it is the business of nobody in par. ticular to teach, yet which are not without their value in life. So, to remedy this want, Mr. Mure has thrown together a number of hints and advices on a variety of topics I pertaining to personal habits, dress, hygiene, deportment, which he places at the disposal of the cleric. Some of the proprieties and improprieties that Mr. Mure calls attention to are so obvious that it is hard to believe them unknown to even the most Beotian of ecclesiastical students. But not a little of the information and advice anticipates faults and blunders that are frequently perpetrated.

*The Catholic Sunday-School. Some Suggestions on its Aim, Work, and Management. By Rev. Bernard Feeney. St. Louis : B. Herder.

7" The New Theology"; or, the Rev. R. J. Campbell's Conclusions Refuted. By the Rev. W. Lieber. New York : Benziger Brothers.

1 Tyronibus. Commonplace Advice to Church Students. By Harold Henry Mure. St. Louis: B. Herder.

The interest in ancient Ireland IRELAND

created by the Gaelic movement

continues to stimulate the press to a brisk production of literature dealing with early Irish historical questions. Dr. Joyce issues a new compendium of his large Social History of Ireland, in two volumes. Some time ago he published his smaller Social History, which was an epitome of the former. The present little handbook is a very compressed synopsis of the second publication. It dispenses with references, amplifications, illustrations, quotations, etc., and presents in bare outline, an account of the condition of the country in ancient times. It will be a boon to those who want to know the facts, divested of all critical disquisition.

The Reverend Canon Fleming returns to the perennial question of St. Patrick's birthplace. He disagrees with the two recent biographers of the saint, Archbishop Healy and Professor Bury, who also differ from each other. Neither Dumbarton nor Wales is to be allowed the honor, if Canon Fleming has his way. He insists on the claims of Boulogne. The Canon, who does not bring forward any new evidence, assigns great weight to the testimony of the life of the saint by Probus. The question remains just where it was; and we must continue to say, with Katharine Tynan, in her Rhymed Life of St. Patrick $ :

Sunny France, Scotia gray-
It is not known to this day
Which gave us Patrick.

Which it was,
To that land glory and grace
From Patrick's sons and Bride's daughters.

* The Story of Ancient Irish Civilization. By P. W. Joyce, LL.D. New York: Longmans, Green & Co.

| Boulogne-Sur-Mer: St. Patrick's Native Town. By W. C. Fleming. New York: Benziger Brothers.

The Rhymed Life of St. Patrick. Written by Katharine Tynan. Pictured by Lindsay Symington. With a Foreword by General Sir William Butler, G.C.B. New York : Benziger Brothers.

Thus starts The Rhymed Life, and in lively recitative ballad verse, Katharine Tynan tells the entire story of St. Patrick, without missing a single incident of any significance or importance. The book consists of thirty-two large folio pages, where “a rivulet” of large, opulent, type "meanders through a meadow of margin," set off by artistic illustrations. If Blessed Patrick and sweet St. Bride only respond to the prayer of the Envoy, and

“ Bless this book and scatter it wide,"

old and young may easily acquire and retain a comprehensive, if not complete, knowledge of all that is to be known of Ireland's patron saint. The short Preface, by one of England's most distinguished living soldiers, is so eloquent that one is tempted to quote it in full. We must be satisfied to give only the closing periods :

If there be in the great life beyond the grave a morning trumpet note to sound the réveille of the army of the dead, glorious indeed must be the muster answering from the tombs of fourteen centuries the summons of the Apostle of the Gaels. And scarce less glorious can be his triumph when the edge of sunrise, rolling around this living earth, reveals on all the ocean isles and distant continents the myriad scattered children of the Apostle, whose voices answering that sunrise roll-call, re-echo in endless accents along the vaults of heaven.

The appearance of a fourth edition of Father Morris' Ire. land and St. Patrick, attests the permanent value of the Oratorian's splendid tribute to the Irish nation as the living evidence of the high spiritual and moral type which the Catholic religion, when faithfully practised, can produce. One of the essays, that on the Bull of Adrian IV., has no critical value. Another, the longest of the collection, “St. Patrick's Work Past and Pres ent," has, to a great extent, lost its original interest. It was a vigorous onslaught on the credit of the historian, James Anthony Froude, whose reputation was at its zenith when Father Morris assailed him for his misrepresentation of Irish character and religion. But for many years past Froude's name has become for everybody a synonym for inaccuracy and deception. The entente cordiale between the British Government and the Catholic Church in Ireland, which Father Morris announced to

be near at hand in his essay on “The Future," has not yet arrived. Some prospect of its partial realization, on the sub. ject of the University problem, is a hope of to. day. But the “non-conformist conscience" may prove politically powerful enough to postpone again indefinitely the fulfilment of the amiable Oratorian's expectation.

The subject of this biography ROSE LUMMIS.

was the daughter of a gentleman By Delia Gleeson. of fortune, who withdrew from the

life of business and society to settle down on his estate at Sodus Point, on the shores of Lake Ontario, where Rose Lummis was born. Her mother belonged to an old Philadelphia family. Her biographer says:

Brought up in an atmosphere of extreme culture and refinement, imbued with a deep respect for authority, thrown with people of wit, learning, and esprit, Rose Lummis was to spend among ignorance, lawlessness, and vice the greater part of her life, which her love for God and her zeal for souls made

not only pleasant, but happy beyond words. Among her earliest recollections was that of hearing, at her grandfather's home in Philadelphia, her grandparents and her aunt speak in tones of horror of "Cecilia becoming a Catholic." Wondering what the dreadful disgrace could be, she asked: “Aunt Rose, what is it to become a Catholic ?" “Something awful Rosie, and Aunt Cecilia has made us all very unhappy," was the reply. Aunt Cecilia was the wife of Judge Lord, of St. Louis, who had been received into the Church by Archbishop Ryan. This incident sufficiently indicates the density of the prejudice which surrounded Rose's family. Yet Rose was converted at an early age. When at the fashionable Episcopalian boarding school, St. Mary's Hall, New Jersey, where, with her classmates, she was prepared for confirmation by Dr. Doane, she refused to be confirmed, because she did not believe in the Episcopal Church.

Shortly after, she went frequently to visit the family of her father's brother William, who had married a Catholic, and whose children were all brought up Catholics. This family came, in return, to Sodus Point. On one of these visits, in 1862, came, with the cousins, William Pardow, a nephew of Mrs. William Lummis.

Madame Rose Lummis. By Delia Gleeson. New York: Benziger Brothers.

1

One of the last days of the holidays the whole party had gone to spend it on one of the islands. Rose, as usual, flung her whole heart into the day's enjoyment, clinging, to the last moment, to the pleasant hours that for her, she knew, must end to-morrow. Standing apart, looking down reflectingly on the bright scene, William Pardow joined her to tell her a most astounding piece of news. On his return to New York he intended entering the Jesuit novitiate. His mother alone shared his secret.

Rose burst forth into denunciations, and endeavored to persuade her friend from his design; but without success. On his departure, the following morning, William Pardow gave her as a farewell token a copy of Butler's penny catechism. Rose reflected on the significance of his sacrifice.

“I was a Catholic from that moment,” Rose said years later, speaking of this event in her life. " The little catechism was now my sole instructor; I read chapter after chapter slowly and carefully, hunting up the references in my own Protestant Bible; and as I read, my only wonder was why I had not become a Catholic long ago, seeing the truth as it really was."

Rose was soon baptized; and then she organized a little chapel for the poor Catholics around her home. She vigorously fought the local Episcopalian clergyman, Mr. Salt, with the result that he, too, soon became a Catholic, and was followed by his sister, who, “though she died young, lived to see her brother President of Seton Hall College, and Vicar-General of the Diocese of Newark.”

From the moment of her conversion Rose desired to become a religious. When she found herself, after her mother's death, in the little Canadian town of Simcoe, she again began a work of apostleship among the poor population, in which both morals and religion were at a low ebb. Here she worked wonders, and proved a ministering angel to a number of Irish immigrants who drifted under her protection. For her subsequent career-her essay on the religious life, her return to Simcoe, her later labors among the negroes and “po' white trash " in the South, we must refer our readers to this biography, which is a well drawn picture of a singularly beautiful character.

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