Speak not injurious words, neither in jest nor earnest; scoff at none, although they give occasion. Detract not from others, neither be excessive in commending. Be not apt to relate news, if you know not the truth thereof. In discoursing of things you have heard, name not your author always. A secret discover not. Show not yourself glad at the misfortune of another, though he were your enemy. When a man does all he can, though he succeeds not well, blame not him that did it. Let your conversation be without malice or envy, for it is a sign of tractable and commendable nature; and, in all causes of passion, admit reason to govern. Gaze not on the marks or blemishes of others, and ask not how they came. What you speak in secret to your friend, deliver not before others. Abbé J. Balmez, born in Catalonia, Spain, in 1810; died in 1848. He is the intellectual phenomenon of the century. In lofty eloquence, keen historical insight, profound philosophy and solid learning he stands unrivalled amongst the writers of the age. The "Civilization of Europe" is a masterpiece. It should be read by every one who aspires to a true knowledge of the work of the Church in the advancement of mankind. "Fundamental Philosophy," translated by Henry F. Brownson, is the best work on Christian Philosophy which English readers can consult. The "Criterion," translated by the same author, is an admirably practical guide to the formation of sound habits of study, thought and action. It should be a text-book in the hands of every young student. IT is a fact now generally acknowledged, and openly confessed, that Christianity has exercised a very important and salutary influence on the development of European civilization. If this fact has not yet had given to it the importance which it deserves, it is because it has not been sufficiently appreciated. With respect to civilization, a distinction is sometimes made between the influence of Christianity and that of Catholicity its merits are lavished on the former, and stinted to the latter, by those who forget that, with respect to European civilization, Catholicity can always claim the principal share; and, for many centuries, an exclusive one; since during a very long period she worked alone at the great work. People have not been willing to see that when Protestantism appeared in Europe the work was bordering on completion; with an injustice and ingratitude which I cannot describe, they have reproached Catholicity with the spirit of barbarism, ignorance and oppression, while they were making an ostentatious display of the rich civilization, knowledge and liberty for which they were principally indebted to her. If they did not wish to fathom the intimate connec tion between Catholicity and European civilization,- if they had not the patience necessary for the long investigations into which this examination would lead them, at least it would have been proper to take a glance at the condition of countries where the Catholic religion has not exerted all her influence during centuries of trouble, and compare them with those in which she has been predominant. The East and the West, both subject to great revolutions, both professing Christianity, but in such a way that the Catholic principle was weak and vacillating in the East, while it was energetic and deeply rooted in the West; these, we say, would have afforded two very good points of comparison to estimate the value of Christianity without Catholicity, when the civilization and the existence of nations were at stake. In the West, the revolutions were multiplied and fearful; the chaos was at its height; and, nevertheless, out of chaos came light and life. Neither the barbarism of the nations who inundated those countries, and established themselves there, nor the furious assaults of Islamism, even in the days of its greatest power and enthusiasm, could succeed in destroying the germs of a rich and fertile civilization. In the East, on the contrary, all tended to old age and decay; nothing revived ; and, under the blows of the power which was ineffectual against us, all was shaken to pieces. The spiritual power of Rome, and its influence on temporal affairs, have certainly borne fruits very different from those produced under the same circumstances by its violent opponents. If Europe were destined one day again to undergo a general and fearful revolution, either by a universal spread of revolutionary ideas, or by a violent invasion of social and proprietary rights by pauperism; if the Colossus of the North, seated on its throne of eternal snows, with knowledge in its head, and blind force in its hands, possessing at once the means of civilization and unceasingly turning towards the East, the South, and the West that covetous and crafty look which in history is the characteristic march of all invading empires; if, availing itself of a favorable moment, it were to make an attempt on the independence of Europe, then we should perhaps have a proof of the value of the Catholic principle in a great extremity; then we should feel the power of the unity which is proclaimed and supported by Catholicity, and while calling to mind the Middle Ages, we should come to acknowledge one of the causes of the weakness of the East and the strength of the West. Then would be remembered a fact, which, though but of yesterday, is falling into oblivion, viz.: that the nation whose heroic courage broke the power of Napoleon was proverbially Catholic; and who knows whether, in the attempts which the Vicar of Jesus Christ has deplored in such touching language, who knows whether it be not the secret influence of a presentment, perhaps even a foresight, of the necessity of weakening that sublime power, which has been in all ages, when the cause of humanity was in question, the centre of great attempts? But let us return. It cannot be denied that, since the sixteenth century, European civilization has shown life and brilliancy; but it is a mistake to attribute this phenomenon to Protestantism. In order to examine the extent and influence of a fact, we ought not to be content with the events. which have followed it; it is also necessary to consider whether these events were already prepared; whether they are any thing more than the necessary result of anterior facts. Without Protestanism, and before it, European civilization was already very much advanced, thanks to the labors and influence of the Catholic religion; that greatness and splendor which it subsequently displayed were not owing to Protestantism, but arose in spite of it. COMPOSITION. State what is said about the identity of Christianity and Catholicity previous to the Protestant Reformation. Mention the mistake made by Protestant writers. Continue by mentioning the degree to which civilization had arrived before the Reformation. Show from the life of some saint, say St. Boniface or St. Augustine, how the Church civilized her first converts. Still further elucidate this by referring to the history of early American missions among the Indians. Memorize:"The Church aims, not at making a show, but at doing a work. She regards this world, and all that is in it, as a mere show, as dust and ashes, compared with the value of one single soul." development stinted ostentatious vacillating predominant Islamism proprietary anterior ΤΑ TACT AND TALENT. ALENT is something, but tact* is everything. Talent is serious, sober, grave and respectable: tact is all that, and more too. It is not a sixth sense, but it is the life of all the five. It is the open eye, the quick ear, the judging taste, the keen smell, and the lively touch; it is the interpreter of all riddles, the surmounter of all difficulties, the remover of all obstacles. It is useful in all places, and at all times; it is useful in solitude, for it shows a man his way into the world; it is useful in society for it shows him his way through the world. · Talent is power, tact is skill; talent is weight, tact is momentum; talent knows what to do, tact knows how to do it; talent makes a man respectable, tact will make him respected; talent is wealth, tact is ready money. * The expression "tact " is here used in the sense of "skilful prudence in action." |