Sons of the church
Bazin, René, 1853-1932
CN WN WN. S A YS NC Veo <\ \ oo \\ << \ A ASN A IN SS \\ CX ANN XS \\ XX WS SSN x \ CA ~~ SAS S DEO ADJUVANTE NON TIMENDUM wl (OZ XAVIER UNIVERSITY LIBRARY NEW ORLEANS, LA. DONATED BY SONS OF THE CHURCH SONS OF THE CHURCH BY RENE BAZIN of the French Academy 4RANSLATED INTO ENGLISH WITH A PREFACE BY HIS GRACE THE ARCHBISHOP OF CARDIFF oar New York, CINCINNATI, CHICAGO BENZIGER BROTHERS PRINTERS TO THE HOLY APOSTOLIC SEE NIHIL OBSTAT Fr. Innocentius Apap, S.TH.M., O.P., Censoy Deputatus. IMPRIMATUR: Epm. Can SURMONT, Vicarius Generalis. WESTMONASTERI, die 264 Januarii, 1928 First published 1928 Made and Printed in Great Britain } { Blabs - PREFACE TO THE ENGLISH EDITION language by Monsieur René Bazin. Like the rest of his writings, it has a fascinating style. It is simple, clear, and homely. The book is made up of a number of different articles, each perfect in its kind and all tending to show the wonderful ways of God in calling souls to himself. The whole book is full of interest for all who read it, but perhaps the last Article will appeal with greater force to the people of Great Britain and English readers elsewhere, for the reason that it recounts something that happened in our own time, on our own island. It tells us how a number of souls, who as Anglicans were following the Rule of St Benedict, were slowly but surely drawn by God into his one true Fold. I refer par- ticularly to the story told of how the Anglican monks of Caldey and the Anglican nuns, then of Milford Haven, but now of Talacre Abbey, found their way into the Catholic [ss little book was written originally in the French «Church. And that after they had made their submission to. ‘ ‘\ Holy See to remain as separate Communities and to live as the Catholic Church they were allowed by permission of the Benedictine monks and nuns. I am not, however, going to anticipate the interesting story, which is written in this book. This book of René Bazin, which has been admirably trans- lated into English, has a special interest for the Community at Talacre Abbey, for the reason that some of the profits arising out of the sale of this translation will be devoted to the build- ing of a chapel there. Talacre Abbey, formerly known as Talacre Hall, was the seat for many centuries of an old Welsh Catholic family, Mostyn by name. This family had always adhered to the Catholic faith in spite of the so-called Reformation and the penal times that followed it. It was one of the spots in Wales where, during those troublous times, a priest could always be found. When the Benediétine Sisters took over Talacre they -found a chapel in the house, but, unfortunately, it was not of Vv vi PREFACE TO THE ENGLISH EDITION sufficient size to accommodate so numerous a Community. It was necessary, therefore, to use for the time being the drawing- room and the library, which could be made into one large room by opening the folding-doors between them. This is the arrangement at the present time; but it will be easily under- Stood that it is by no means convenient for the working of the Abbey, especially as the two rooms now used for the chapel are wanted for other purposes, to meet the needs of a growing Community. It is most important then that either a new chapel should be built or that the old one should be considerably enlarged. ; I trust, therefore, that this English version of René Bazin’s work will have a great sale, both on account of its own merits and also on account of the object for which some of the profits will be used. Moreover, this chapel is to be erected as a memorial to the late revered Lady Abbess, Dame Scholastica Ewart, O.S.B., who reorganised the original Community at Malling in 1907 and who was blessed as fargst Abbess after this Community came into the Catholic Church. She was a charm- ing personality, who was beloved and respected by many out- side her own Community, and doubtless many will look upon it as a privilege to take part in erecting a memorial to one who was so deeply respected and so deservedly loved by all who knew her. This little book is of special interest to me inasmuch as it was my privilege to reconcile to Holy Church in the year 1913 the members of the Community of Monks at Caldey and also the members of the Community of Nuns at Milford Haven, now moved to Talacre Abbey. I have a Still greater interest in the latter Community, for the reason that it now occupies the house in which I was born, and which was for so many years my home. It is, then, with all sincerity that I say: “ May God bless and reward all those who help the Benedictine Com- munity at Talacre to build or enlarge their chapel.” 4 FRANCIS MOSTYN, Archbishop of Cardiff. December 17, 1927. ; AUTHOR’S FOREWORD 2 A S fat as it depends on me, this present volume will be followed by one or two others. For many years it has been my dream to write this book; the notes that I am using were almost all collected before the War. Now is the time perhaps to put them together and in order. People are saying: “ These are hard times.” They are not far wrong; but was there ever an easy time? There are too many complaints. If we are not to give up doing, we must begin to give up com- plaining. “What we want is to get back order.” Good! but tears will not bring it back, nor will speeches help us to love it: we want the example of men like ourselves, with weak natures, subject to ills and hardships akin to our own; tempted as we are by sadness but refusing to yield, richer in faith, hope, charity, and courage to live their lives. I have no other aim than to show them as they were. To what age will they belong, these men and women that I am calling back to life? To every age, our own included. Some- times I shall give a brief history of their life: at others I may only mention one or two episodes: I shall stop when these forefathers or contemporaries have given us the counsel entrusted to them. Whence shall I take them, for their number is great? I shall choose them from amongst ourselves, by prefer- ence, because I know them better. Others will be from far-off lands bearing Strange names, speaking a language other than ours, but akin in heart and faith to what we hold most dear. Will they all be saints? Moést of them, since the lives of the saints are the greatest treasure we can possess; human wisdom trained in a divine school. Nevertheless, there will be also simple Christians, less known, those to whom we do not pray, but who have known how to pray. It is a true relationship. What matters age? What matters condition and race? They have prayed and are of the family: for guidance they had the same Star as we; they incurred the same dangers; they were troubled by the same enemies from Vii wie AUTHOR’S FOREWORD without, they were always the same, from the Church’s begin- ning, except in appearance and name. It follows when we hear some episode from the lives of our victorious brethren, we are touched, and we say: “ He was better than I: I will do what he did.” And not seldom a hidden sweetness, a sense of grati- tude, remains within us, from this Communion of souls, and we are helped, without those whom we desire to imitate having ever divined it. Christianity is a great society of mutual assistance. Before telling the Story of the “Sons of the Church,” should we not call to mind the One who designs them, adopts them, upholds them, and who alone can explain them? It seemed so to me, and it will be the subject of the first chapter. In no way is this a summary of the Life of our Lord. Many books have taken up and explained the Gospel narrative, some of them magnificently. There will always be fresh ones to the end of Time. What I have in view is something much simpler and easier. There is no Christian who does not sometimes, or even often, think of the Life of his Saviour. In the rude world- multitude, denying, outraging, blaspheming Eternal Love, we are all like the disciple in the crowd on Calvary, turning our souls towards that Face marred and tearful. None of us deserve the happiness of Veronica; our veils are not sufficiently white to receive the impression of the sacred Image. But from what we have seen and understood, there remain memories in our heart, and certain reflections which are the homage of the passers-by on the uphill road, unemployed and uninfluential witnesses. It may not be amiss to mention some of these at the outset of this book. They will remind us, though imperfectly, of him whom Christians have ever tried to serve, their Model, their Friend, and also of the Church begun in suffering, living by it still. Our forefathers delighted in poring over the lives of the Saints. There are many signs that the present generation is coming back to love the examples of those who are greater than ourselves. They are being brought to it by various paths, and, above all, by that disappointment which noble hearts experience in the vain search of Self. Give us something else! Something else! Then they remember, or are made aware, that these Sons AUTHOR’S FOREWORD 1X of the Church, brave and compassionate, faithful comrades, in work and in distress, were the most lovable of men, and often the most light-hearted. They passed on their way singing. Their ways were other than those of the world, but they must be the right ways, for they were full of joy, ever increasing joy. They dust needs possess a secret. They do, indeed: they teach us on the eve, in the very midst of trial, to say the word of the morrow—ALtLetvia | CONTENTS PAGE PREFACE TO THE ENGLISH EDITION = = - Vv AvuTHor’s ForEworD~ - = 2 - a ey Tue OnE wHo FouNDED THE  ARIANS- 38 Tue Baptism of St AucusTINE  - - - = ge BiesseD Louts-MariE GriGNION DE MontrorrT - = T5g THe  478 SONS OF THE CHURCH THE ONE WHO FOUNDED THE CHURCH [store was, in the Jewish Temple, one place sacred above all others: the Holy of Holies. One man entered it once a year: the High Priest. Death was the penalty for anyone who dared to enter the Presence of Gop. And we —live with this Gop and feed on him. He became Man for love. The very thought of the sacri- fice overwhelms us. Moreover, he died for love. And for -whom? He knew beforehand all the crimes that would be committed; and all the evil thoughts, more dreadful Still, the names and countenances of sinners of all ages. He saw all the horror of it, and in spite of all, he willed the sacrifice: he also saw his own elect, and for the sake of a single one, our most generous Lord, Christ the King, would have come and have given his life. Bossuet has said: ‘“ What must have been our misery, since our deliverance  as he did the ruin of his work? Ah! but he also foresaw his Christ, his Perfect One, his all Holy One, the only One who mattered, through whom thousands of souls would attain to beatitude, dazzling in his sanctity, enrapturing in his goodness. Yes, God the Father, Creator of all things, saw his Christ and the elect of his Christ. And seeing this he made the world. % * * * * For those who pass by greatness that is merely superficial, the Saints are the most important factors in the history of the 1 Meditations sur l Evangile, 2° partie, XI¢ jour. I 2 SONS OF THE CHURCH world: their action is more lasting than that of temporal sovereigns, and the number of their spiritual children far ex- ceeds that of the most prolific families. Jesus Christ holds the first place amongst them. He is the All-Holy One: Satan, as we learn from the Evangelist, called him “the Holy One of God.”? * LS * Co * In the practice of every virtue he reaches out into the Infinite : there are human acts of religion, justice, kindness, labour, but their perfection and merit are in no way comparable with ours. He has a share in our natural weakness, for he is afraid. He can suffer, he is seen to weep, and to be sorrowful unto death; but he has no share in our weakness which is of the nature of sin. In this one point he is different to all other Saints: sin cannot come near him. He is the greatest of penitents, but it is for others he expiates. Our sufferings are not all pure, they are often only the natural consequences of our sins, but he alone in his innocence has suffered for no other reason than because he willed it, and because his loving Heart constrained him to do so. There is yet another difference between him and the Saints. The virtue of faith could not exist in him, nor could he hope for personal salvation. For in faith there is obscurity, and in hope a certain fear; but these are only compatible with human nature. He is Man, but he is also the Son of God. Charity, on the other hand, is found in him in all. perfection. When the world is made new, and the Judgement is past, faith will no longer exist, for it will be replaced by sight; hope will vanish in fulfilment; charity alone will abide in the elect, it will be the heavenly virtue. And our Lord when he sojourned amongst us, was himself a Heaven on earth. * * | 3% * * * In this place, and in some of the following paragraphs, I have developed ideas suggested by Pére -Longhaye, S.J. He is the author of many remarkable writings on literary criticism, much admired by Bruneticre. He gave the young Religious of the Society a course of lectures entitled: “‘ History of the Saints.” I have had access to the autograph manuscripts of this course, and have taken from them the subject-matter developed in paragraphs 3, 4, 6—AvutTHor’s Note. » THE ONE WHO FOUNDED THE CHURCH 3 Nor was there need of any effort against himself, except that one time in Gethsemani, when Jesus took upon himself a part which was not really his, that of universal sinner; but a glorious display of all virtues, surpassing qualities of mind, beauty of countenance and form, mercy which made it im- possible for the poor or sinners to be afraid of him, but, on the contrary, drew them towards his tender greatness. No cere- mony was needed to approach the greatest of all kings. Suffering was the best letter of introduction; and the mere beginning of faith gave a claim to be listened to, pardoned and healed. | No one has ever been able to say that he was above all just, or pure, or charitable; that the characteristic mark of his _sanétity was the excelling in one virtue rather than in another : for in him all were and are infinitely perfect. No one can deny his moral greatness and beauty, and in a sense no one does. Even those who deny the Divinity of Christ are forced to re- cognise that his words and example are sublime. They look upon him as a most marvellous teacher, and though by refusing to admit his Divinity they commit a sacrilege, yet at least they make no difficulty in admitting sanctity. They hate him be- cause they are sinful, and find no shadow of sin in him:  of becoming “the Son of Man,” and has accepted the sacrifice it entailed. He has taken to himself our most poor human nature. Could he not have taken an angelic nature and have appeared in this world clothed in the radiant glory, unspeakably inferior, it is true, to that of the Divinity, of those princely creatures, Archangels, Thrones, Dominations, Virtues, Powers, Cherubim, Seraphim? He could indeed. We could equally well have been redeemed by a God-Angel. Why then did he prefer our nature? St Thomas gives us a very beautiful reason. He says that in taking flesh in the womb of the Virgin the Word has raised the whole universe, both angels and men, to the unspeakable dignity of divine union. What difference can it make to a charity of this kind to humble itself a thousand million degrees lower? It was fitting that minerals and plants in whose exist- 4 SONS OF THE CHURCH ence we share, and our flesh, should be made joyful and glorious as well as the spiritual side of our nature, which we have in common with the angels. It was good that the Almighty Father, after the Incarnation of his Son, could look upon his glorified creation and say again quod erat bonum. Let us not wonder if our Lord seeks his glory in such) humilia- _ tion. Perhaps it may have cost him as much as did his death! Son of Man: count the number of times he called himself by this name, the most humiliating for him, the most glorious in the order of Redemption: ‘“‘ Whom do men say that the Son of Man is?” We ought to rejoice every day of our lives, lowly creatures that we are, when we think of the Incarnation: he was one of us. He is still one of us, in his glorious Body in heaven, and hidden in the Eucharist. #* * ae *% * The Body and Soul of Jesus, since they are united to the Divinity, are deified, and therefore worthy of adoration. He is not as we are, an adopted Son, but the true Eternal Son. By reason of this, and by the infinite mystery of the God- ‘head, he ranks far above all saints, yet at the same time he is like to them in countenance, in speech, in the Blood coursing through his veins, in his Heart that beats, in his Eyes ex- pressing love or displeasure. A Man who fought against moral evil which had no power to touch him; a Man who bore all kinds of pain that suffering might be transformed into some- thing sacred and sanctifying for those who consent to suffer with him; a Man who was near us for three and thirty years in that little corner of Judea; and who is closer still and every- where present under the appearance of the Host, until the end of Time. We do not know how long the mountains may last, but we do know that that Bread will la& as long as there is a soul who needs it. cd * * co * Jesus Christ is the efficient cause of all sanctity. His action reaches forth, beyond humanity, to all beings capable of possessing grace, to the different hierarchies of angelic spirits, to hear of whom is a delight. THE ONE WHO FOUNDED THE CHURCH 5 “ Although, like us, he possesses sanctifying grace, it is not in the same way; we have it in right of our adoption as sons of God, he has it in right of being the Only-Begotten Son of God. Consequently, he can never be merely one of the elect: he is one by himself, or rather the One supreme Ele¢t.””? * %* %* ES * Since he is in himself an inexhaustible spring of grace, there can be no limit  cry was: “My Lord and my God!” And St Mary Magdalen, as she lingered by the sepulchre on the morning of the Resurrection, said: “ They have taken away my Lord, and I know not where they have laid him.” What a beautiful name it is! I can ‘ imagine a conversation between two serfs in the Middle Ages. “Have you a good lord?” “ Pretty fair!’ “There is not another like mine!” “Tell me about him.” “ Powerful, great, liberal, it does a man good to see him.” “ Lucky fellow! If I were not bound to another, I would certainly go to him.” “I owed him an enormous sum of money that I couldn’t certainly pay.” “Well, what happened?” “He let me off my debt.” “That’s not usual.” “ He did much more than that: he came one day into my hut and sat down at table with us when we were at dinner; he talked to my wife and me, and we told him all our troubles, just as if he had been one of ourselves. And he cried when he heard.” “ Your lord did that? I don’t wonder you love him! Is he brave?” “He is as powerful as he is good. Whoever gives him his allegiance may count on his help at any time, if he perseveres he has the promise of a kingdom!” “TI shall go to him.” “Do, and never go back whence you came. Some of ours have tried leaving him; they have found nothing but misery.” The first and greatest of knights, unequalled in nobility of birth. He left his court for the sake of the poor. So great and so undeserved a love was  Father Schwalm, O.P. 6 SONS OF THE CHURCH He has passed through death and life before us. O Elder Brother, have mercy on us Still living! Leave us not, who yet must die, O Lord of the way! This idea has been beautifully worked out by someone : “He whom I love is at this moment actually in the ideal condition of a risen human being. “What unspeakable delight! beyond all dreams, to be every moment in close touch with such an one! “To feel that we really have within our soul the constant presence of an ideal being, the Infinite Ideal, Christ himself; it is more than enough, even should no word be exchanged between us. “Tf we think further that our Lord is Man, God’s creature as we ourselves are, our intimacy with him, our familiar friend- ship, as the Imitation has it, will be closer Still: intimacy grows with the feeling that we are of the same nature. *“* Blessed life that now is! for now it is that we weave. the cords of eternal union with our Lord. Why do we not more often recognise his personal action in the form of those who do us some good?” Those who refuse to acknowledge him as their Master have another, that it is not to their credit to name. It may be gluttony, resentment, folly, or some evil friend who makes for himself a following of those whom he wishes to deceive. * * , * % * Wholehearted service which has its root in trust and fidelity is disappearing, and bondage is taking its place. Servants are hardly to be found now, on account of pride, which makes men enemies one of another, and enemies to themselves. There are only the angels, whom we cannot see. There is only our Lord, who, as Servant of his people, ever obedient, comes down at the word of some poor and perhaps unworthy priest, under the appearances of bread, and enters the sinful hearts of men. ‘ x % x % x He will never act in such a way as to force our liberty. His creatures must seek him at least in some degree. He is always to be found. “‘Do you not know me?” St * L’Abbé de Tourville. THE ONE WHO FOUNDED THE CHURCH 7 Mary Magdalen near the sepulchre, on the morning of the Resurrection, takes him for the gardener. Even so great a Saint _ hesitates. But as soon as he says one word, “ Mary,’’ she falls on her knees. The disciples going to Emmaus take es Still : it was only later when they were thinking over things that they remembered how their hearts were burning within them as the unknown Stranger by their side explained the Scripture: for them the sign came in the Breaking of Bread. When St Matthew tells of the first apparitions at Jerusalem, he says that many disciples saw the Lord, but that many of them doubted. They submitted later on. I feel certain that it was only the pure child souls, the big children, the fishermen, who under- Stood at first sight. The attraction was always there, but, ex- cepting for the privileged ones who had been on Thabor, nearly always the absence of convincing evidence, the meritorious act of faith, and then the divine joy of having found him. * * * ae * Christians are but poor, feeble beings, upheld by a little love. Not a day passes without the Name of Jesus being invoked millions of times; the charity of Jesus imitated, imperfectly, no doubt, but still it can be recognised: the humility of Jesus loved and followed; the patience of Jesus given to sufferings unbearable but  divides Time into two parts: what comes before and what comes after. The largest library in the world could not contain the books that have been written against him: but there never was found a single proof that could convict him of falsehood. As during his Passion, there were only false witnesses, who cried out, “Crucify him!” or those too terrified to speak, who let things be. His work lives throughout the world. His Church, although committed to the care of men, has a longer and more glorious history than that of any nation: souls who seem to be in- different feel his Look resting upon them, they say: “ Later on”; they do not say, “ Never,” and would not dare to say it. Catechumens are not a class by themselves  possible to compile a ah as out of the pro- phecies. God has not willed to give us evidence in place of the sufficient proofs we have of his Divinity. He gave, nevertheless, to his Heck people abundant revelations. Through his prophets he made known to them all the essential marks of his Christ, and gave them a detailed description of the chief events of his Life—father, mother, date and place of birth— such a perfect representation, so rich a delineation of char- - acteristics and qualities, that it could only apply to one man, that when such an One should appear in Israel, he might at once be recognised and adored by all the people. Faith, to be perfect and enduring, had only two difficulties with which to contend. First, the writers of Sacred History, who had sung of the Messias through all the long waiting time, had not one of them told everything. To know him completely, the different writings must be brought together, Moses and David, Jeremias and Daniel, Isaias, Nahum, Micheas, Zacharias, and the rest. An easy matter, this, for those whose whole lives were passed poring over the sacred roll. But, above all, in Sacred History there was the Passion! A stone of Stumbling, a scandal for many. How could the thought of all those humiliations and sufferings be borne? Can this be the King promised to the Jews and the Desired of all nations? I can imagine the conversation of the devout among the rabbis, in the synagogue, outside the regular hours of in- Struction : “The mountains and hills will sing praises to God, and all the trees of the forest will clap their hands, because of the coming of the Lord, the Ruler, and his eternal kingdom.” ** Yea, so teaches our faith.”. “He will manifest himself to all nations! ... The kin who will reign for ever is God’s Anointed, the Christ, the Messias.”’ “ We believe it.” “He will be born of a Virgin, of the house of David in Bethlehem of Juda.” “ Alleluia !” “The kings of Arabia and Saba will adore him. His pre- cursor will proclaim him.” “ We know it! He will prepare in the desert the way of Jehovah.” THE ONE WHO FOUNDED THE CHURCH 9 “Then will the blind eyes be opened, the deaf ears hear, the Jame man leap as a hart, and the tongue of the mute rejoice.” “May we ourselves see his salvation!’ An elder rabbi, unrolling the parchment, reads with trembling voice the prophecy of Zacharias: ‘‘ Shout for joy, O daughter of Jerusalem: behold thy King will come to thee, the Just and Saviour: he is poor, and riding upon an ass.” But a younger rabbi cannot accept the meagre State of the prince as here depicted, and he answers: “ We shall behold the glory of his triumph!” No, in good truth they understand nothing more, and yet there were devout hearts amongst them. They cry out, when the prophecies which follow show the Man of Sorrows despised, looked on “as it were a leper, and as one struck by God and afflicted,” scourged, insulted, led as a lamb to the slaughter, sold for thirty pieces of silver; when it is announced that his Hands and his Feet will be pierced, his garments divided, his tunic bestowed by lot, that he will be given vinegar and gall to drink, and all the rest of the terrible tragedy. They are beside themselves at this inopportune reminder, and one of the more sagacious, seeking to vindicate the Messianic royalty from what he considers a dishonour, finds another passage, and reads, emphasising the words: “He shall never know corruption. He will rise glorious from the tomb!” No, we could never have imagined a destiny like this for the Son of God. In the mysteries of the Incarnation and the Redemption there is an understanding of the life and the glory which baffles human intelligence. Above all others, this must have been a shock to those Jews who were looking for the great King of their nation and his world-wide kingdom. They did not believe in him, because they saw him suffer. Pride, in the beginning, was the ruin of the world, and once again  men. The most perfect human souls have always loved him, and they will love him 10 SONS OF THE CHURCH to the end. The world would become uninhabitable if the devotion he inspires in souls could come to an end. Every man not blinded by error holds paganism in abomination. The la&t State of a nation fallen back into paganism would be far worse than the first. It would expiate the crime of not desiring salvation; power in such a nation would be simply devilish. It is the Christians who preserve in the world what yet remains of justice, fair dealing, dignity, respect. The very renegades are unaware of how much they  than he. A vast number of human beings obey his Will, and even his counsel, not merely now and then, but always and in small matters, except in those occasional moments of forgetfulness when the soul slumbers and these sons and daughters of the Master fall back into their weakness and imperfection. The priest who leaves his father’s house, and goes forth into the antipathetic crowd, seeks to imitate him; to save depraved souls, so often hard and full of wiles and shifty ways, who perhaps would be left to go their way, if it depended on us. A young girl learns to keep her eyes under control, to see and yet not to see: to live pure in dangerous surroundings; she withstands the curiosity that tempts her, and the love of which long ago she used to dream, because she knows, and, above all, believes, that there is a knowledge that would lower her dignity, and that lawful love is other than that which prowls around soliciting her. Jesus Christ is the leader of this battle of the days of youth. He rules the man, tempted through his senses and tempted sometimes to deny his unseen Lord in the presence of those who ridicule or who are influential, ready to poke fun, or resolved to beat down the poor man courageous enough to say: “I am his.” There are circum- stances, especially in the life of a workman, when to confess Christ openly, is as meritorious an act as in the early days of Christianity in the Roman pretoriums. The condemnation which follows is no less certain: the wild beasts to which.the Christian will be cast have human faces, but hearts of leopards, tigers, bears, and hyenas. Some day we shall be surprised and THE ONE WHO FOUNDED THE CHURCH 1 delighted to behold in highest glory, some poor hemp comber, cobbler, blacksmith, worker in Steel, dockyard worker or collier, whose heroic merit has been unknown to all but the comrades who insulted him and the wife who conforted him, when she said: “Never you mind what they say, they don’t matter.” No, it is only God that matters. The world trans- figured will have quite another view of greatness. It will no longer be riches, strength, or age, but the thirst of the spirit will endure and all the love that God has blessed and made pure in himself. Jesus Christ will be there with his friends. They will say, “I should like to know,” and they will know; “T want to see,” and they will be shown. Small minds may think: “ What shall we do in heaven? How monotonous it will be!’ Every science, all history, all poetry, all that men could know or guess at, all of which they are ignorant, so long as the light of the Face of God has not shone upon all this, the elect will know. And far more, they will know all that is possible to know! And beyond that, there will still be the Infinite. It is hardly necessary to try and understand what they really mean, without putting it into words, when they give vent to such ungracious utterances. Men possessed of so avaricious a spirit show up their true ‘nature, which is regret for sensual joy, material diversions, and pleasures. Theirs are the thoughts of a grub before it has wings! They will not remember that we are to rise again; that the light, perfume, savour, well-being of paradise will far sur- ass the limited delights of this mortal state; that no fear of i or defect will ever diminish what the Scripture, \in so many places, calls the torrent of pleasure, which will flow upon the Saints on all sides from the throne of the blessed God, and beyond this, that the mere communication, by the necessity of _ our nature, of our spiritual joys to our senses, would be enough to make us die of happiness, had not God decreed that Death and Time should then have an end. O Death, where is thy victory? Past! Past! It is no more even spoken of, it was an enemy that in one effort exhausted all its might. One of the holiest men that I ever knew, the Duke of Alengon, said, on his deathbed, to Princess Louise of Bavaria: “TI have had a glimpse of what is beyond and I am beside myself with joy.” These are words which may well be thought 12 SONS OF THE CHURCH out. He was a man so reserved in his words, so reasonable, so well-balanced that I have no doubt whatever that he was given the grace of a foretaste of heaven. It is probably granted to many souls. The greatest gift that Jesus Christ could leave us, and that he has left us, is himself in the Eucharist. It is well to observe that his Presence there has among ourselves and throughout the world a greater number of adorers now than there were a hundred or two hundred years ago. Jansenism is dead. What harm it did! How could faith fail to grow dim when the Lord and object of faith came no more to inspect the house? One wonders how it was that the pride at the heart of the heresy was not more universally recognised by the men of the seven- teenth century. Doubtless, it made its appearance under the garb of humility, declaring the unworthiness of sinful men and saying: “I will deprive myself of the happiness of receiving the Body of the Lord, and I hope this mortification will draw down his grace upon me”; forgetting that by refusing to receive him they implied that they could get on without him, and imagining that they could love him when they were shut- ting the door in his Face! Strange words theirs which laid Christians once more under the law of fear; how sad this assertion, made about the greatest proof of love ever given to men! Many souls refused to accept so hard a doétrine. One proof among others of this may be found in Bossuet’s Letters of Direction. But the holy bishop, otherwise so courageous, was afraid to speak out boldly against the errors of his time. 