LITMIR.BIZ

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next to St. Thomas, was the greatest of theological minds. Once, in a dispute with a Dominican, the latter produced a sentence of St. Augustine which told strongly against Suarez; he kept silence, but when his turn came to reply, he said, 'That sentence is not in St. Augustine;' the other repeated that it was. 'It is not,' returned Suarez; 'I know St. Augustine by heart, and that sentence does not occur in his writings.' They searched, but were unable to find it anywhere. That evening his conscience smote Suarez for having said publicly, though with truth, that he knew St. Augustine by heart, and he confessed himself on account of it. On the subject of the Holy Eucharist, I inquired whether the Church would require more than that after the words of consecration the Body and Blood of our Lord were really and truly present, independent of the faith of the individual: he said, 'Yes; she would require a belief that the bread was destroyed, (détruit,) that its substance was changed, and its appearance, or accidents, only remained, to meet our senses. There were many opinions how this took place, but none of them were de fide, provided the thing was believed.' M. Galais gave me much more information respecting the seminary, which I put opposite the former remarks thereon. It seems to me that no greater care can be taken to form the inward mind to the duties of the sacerdotal office, and to exclude all who have not a genuine vocation. Nothing can exceed the kindness of M. Galais in giving information. In the evening we went to St. Severin, to hear M. D'Alzon preach: we lost our way, and were late, and so at too great a distance to hear him well. He spoke on the Real Presence, the junction of the Divinity with the Humanity, and the blessings thence flowing forth, rather with passion and feeling than with deep reflection. His incessant action contrasts strongly with our quiet manner. I can well imagine that reading his sermon would be quite insupportable to him, as well as to the people. At the same time such sermons as Newman's would be lost on them. I cannot but think that speaking from the pulpit without book ought to form part of our education.

       Saturday, July 12. – M. D'Alzon took us over M. l'Abbé Migne's great printing establishment. It contains 175 workmen, and everything is done therein; binding, stereotyping, as well as printing, and selling besides. He produces a very large octavo volume in double columns, Latin for five francs, and Greek and Latin for eight francs: the former he is about to raise to six francs. His patrology is to contain 200 such volumes of Latin authors, and 100 of Greek: 46 are come out. The cheapness is wonderful, and necessary for the small incomes of those who would chiefly want such books, and the execution fair. M. Migne is a priest, and acts not from a desire to gain, but to assist the clergy. However, the Archbishop has forbidden him to say Mass at present.

      We looked into the Louvre for an hour to-day, and enjoyed the glimpse of the pictures: the first time we have so indulged ourselves.

      In the evening went to M. Noirlieu, who introduced us into a conférence de S. Vincent de Paul. About 40 young men present, of the rank and age of students, who meet weekly; they each take about a couple of families to visit and assist. This sort of thing exists in 33 parishes in Paris. Here there are about 50 members, in S. Sulpice 120. It is a visiting society, but under better rule than ours; and it was pleasing to see, as being formed out of exactly that part of society which is generally most alienated from such works. They gave us a copy of their rules. "The abbé himself had less to do with it than I had expected, but I believe he has an instruction in his church on Sunday evening, especially for the workmen whose families are thus visited. They conclude the meeting with short prayers, in which, by the bye, there occurs an invocation of the Blessed Virgin, which all repeat aloud, and which I did not like to repeat with them, being the one I mentioned, some time ago, as not being fully approved at Rome. These things are a puzzle to me. I can blink them for a time, but when I come into close contact, I feel them again, and wonder much how they can agree, not with infallibility, but with the wisdom which I feel otherwise fully disposed to allow to the Church of Rome. This particular case is in favour of Rome. But then Rome allows and sanctions what must almost necessarily involve things to which I cannot reconcile myself. The system of devotion to the Blessed Virgin, as it now stands, wants some foundation beyond all they tell me of when I ask them to give an account of it. Perhaps, in their own mind, they consider that the mind of the Church expressed in her perpetual practice is the real ground; but for the Church being so minded I am sure they do not assign sufficient grounds. If such grounds there are, they must be found in mediæval revelation; at least, I can hardly conceive mere development going so far with any authority." – M.

       Sunday, July 13. – Went to Bishop Luscombe's service. He preached. In our return, we looked into the Chapelle Expiatore – one certainly of the most touching spots of Paris. Under the statues of Louis XVI. and Marie Antoinette respectively are inscribed their last words – golden words indeed – which can hardly be read, especially on the spot where their bodies rested for twenty-one years, without tears. In the evening we went to the Ecole des Frères Chrétiens, 6. Rue du Fleurus, and were conducted by some of the brethren to the most extraordinary scene we have witnessed in France. It was a meeting held in the parish church of S. Marguerite, to give prizes to the assiduous members of the society of S. Francois Xavier, which is composed of artizans, who attend periodically to be instructed. After Vespers and Compline, Monseigneur the Archbishop of Chalcedoine was introduced, under whom the séance was held. The curé then briefly stated the course of proceedings, and presently commenced a dispute between M. l'Abbé Massard, prêtre directeur, and M. l'Abbé Croze, on the subject whether there were or were not miracles; the former maintaining the negative, the latter the affirmative. The usual philosophical objections were put by l'Abbé Massard, very fairly and with great vivacity, and were answered by l'Abbé Croze with vivacity still greater and superior ingenuity. Constant approbation and laughter attended both question and answer, there being a large number of women outside the barrier in the aisles, the workmen members occupying the nave, and all seemed to relish to the utmost the nature of the colloquy. It was, indeed, extremely well imagined to convey to minds of that class a ready answer to specious philosophical objections against the truth of religion; and, though no doubt previously arranged by the two disputants, had all the air of being poured forth with extreme volubility on the spur of the moment. To give a notion of the thing: – "M. Massard proposed the subject of Miracles; and on being asked, What about miracles? said, he should dispute against them. L'Abbé Croze asked him what he meant by miracles. M. Massard began, personating an eager and hasty infidel, with a rough account of them. 'I don't mean to give a philosophical definition; I mean what every body means – an extraordinary thing, such as one never saw – in fact, an impossible thing.' L'Abbé Croze complained that this was too vague, and gave his own definition – 'an act surpassing human power, and out of the ordinary course of nature, and which consequently must be referred to some supernatural power.' L'Abbé Massard then made a speech of some length about the impossibility of miracles, and the absurdity of some that were found in history, and concluded by denying all. M. Croze made him begin to repeat his arguments one by one, saying, he would then serve him as Horatius did the Curiatii. M. Massard said, in repetition, 'God cannot work a miracle, for it would be a disorder; it would be against his own laws,' &c. L'Abbé Croze said, 'he could not see why He, who makes the sun rise every day, might not stop it one day, as the maker of a watch can stop the watch. A miracle is no exertion of force in the Almighty, no more than for one who walks to stop walking an instant,' &c. M. Massard changed his ground, and" – M. – urged Hume's argument, that even if a miracle were acted before our eyes, we could have no proofs that it was a miracle equal in force to the antecedent improbability that a miracle would be done. M. Croze pulled this to pieces, to the great amusement of the auditory. 'What,' said he, 'can anything be more ridiculous than to tell me that proofs are wanted, when a miracle is done before my eyes? If I see a man whom I well know in the last stage of sickness, witness afterwards his death and burial, and, a year or two after that, that man reappears before my eyes, do I want any proof of the miracle? If I meet an ass in the street and say to him, Ass, speak, philosophise; and he forthwith opens his mouth and argues, do I want any proof that it is a miracle? If I meet an ox going along, and I say, Ox, fly; and he flies, do I want proof of the miracle? If one evening all the women in Paris were to become dumb, and could not speak' – here a burst of laughter broke from all parts of the church, and it was some time before the orator triumphant could proceed. "M. Massard said, 'Well, but there have been sorcerers and magicians who performed miracles; Moses was met by sorcerers who did the same miracles that he did.' Croze – 'Not the same: they imitated one or two, but then failed.'

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