WHAT is it that changes the world? Events? Ideas? or men? Not mere inhuman events, certainly. An earthquake, even of Messina; a volcanic eruption, even of Mont Pelee; the sinking of a, Titanic, do not jerk the globe off its axis. Doubtless the advent or recession of a Glacial Period; the depression of a continent below sea-level or its reappearance would alter history; but these processes are too gradual or too wholesale to be given, in its ordinary sense, the name "event." Therefore, not just the cannon-ball at the bygone siege, of which we shall have to tell, is, half-jestingly, to be offered as the cause of that tremendous influencing of the world's history we aro to speak of, though it had its rebound from the battered wall never wounded Don Inigo of Loyola, who can foresee his career Ideas, then? That is far nearer truth. It was the ideas set sailing down the wind by a Rousseau, for instance, which, far rather than any grinding tax or aristocratic privilege, settled maddeningly in men's brains, and bred the Revolution?

Saint Cajetan lived in Rome in the early 1500s. He went to Venice and then returned to Rome to found the order of the Theatines.

The story runs curiously parallel with the Tractarian movement, Oxford having its counterpart in Strasbourg. It throws up its leaders who, once become Catholics, do not altogether agree in their policies for the diffusion of the Faith; it is composed almost wholly of undergraduates and professors; it creates a new religious Institute (if one may be allowed this inaccuracy when speaking of so venerable a body as the Oratory); it reacts upon the religious community from which it came out. But this group is led by Ratisbonne (1802-1884) instead of Newman (1801- 1890), shepherded by Bautain instead of Wiseman, preceded by Goschler and Level instead of Ward and his friends. Moreover the Strasbourg movement is earlier. Ratisbonne had been a priest already three years when Keble preached his Assize Sermon on July 14,1833; and the Institute of Notre Dame de Sion received Episcopal sanction in Newman's critical year of 1845. But curiously, in the year 1847, the Constitutions of the Institute were approved by Mgr. Affre and Newman's Oratory began. The two men do not seem ever to have met, though Abbe Ratisbonne came to England in 1858, 1863, 1867, and had already known Manning, Faber, Gaisford, and others of the Tractarians. Finally in May, 1879, Newman was created a Cardinal by Leo XIII., and in May, 1880, the same Pontiff raised Ratisbonne to the rank of Protonotary Apostolic. But these, perhaps forced, coincidences cannot conceal many differences in the movements inseparably connected with the names of these two great men; especially in this, that there has been a gradual slackening of the Jewish movement towards the Church, while the Anglican movement has grown in force. So at least we should have said years ago. But now? To some of us it looks as though the older prophecies were coming true, more nearly to our own time than we could have dared to hope: "He that scattered Israel shall gather him, and He shall keep him as a shepherd doth his flock" (Jer. Xxxi. 10). May this story of great faith and hope and greater charity help to lead many a " wandering Jew" to the Feet of Christ " There remaineth therefore a rest for the children of God."

The doctrine of hell is one of the four last things. Father Schouppe gives a terrifying presentation of this doctrine that will inspire people to avoid this horrible place and to save their soul. We need to study this truth carefully so that we realize just how important it is to become a Saint. Let us consider this story: The following incident happened in 1837. A young under-lieutenant, being in Paris, entered the Church of the Assumption, near the Toilers, and saw a priest kneeling near a confessional. As he made religion the habitual subject of his jokes, he wished to go to confession to while away the time, and went into the confessional. "Monsieur l'abbe," he said, "would you be good enough to hear my confession?" "Willingly my son; confess unrestrained." "But I must first say that I am a rather unique kind of a sinner." "No matter; the sacrament of penance has been instituted for all sinners." "But I am not very much of a believer in religious matters." "You believe more than you think." "Believe? I? I am a regular scoffer." The confessor saw with whom he had to deal, and that there was some mystification. He replied, smiling: "You are a regular scoffer? Are you then making fun of me too?" The pretended penitent smiled in like manner. "Listen," the priest went on, "what you have just done here is not serious. Let us leave confession aside; and, if you please, have a little chat. I like military people greatly; and, then, you have the appearance of a good, amiable youth. Tell me, what is your rank?" "Under-lieutenant." "Will you remain an under-lieutenant long?" "Two, three, perhaps four years." "And after?" "I shall hope to become a lieutenant?" "And after?" "I hope to become a captain." "And after?" "Lieutenant-colonel?" "How old will you be then?" "Forty to forty-five years." "And after that?" "I shall become a brigadier general." "And after?" "If I rise higher, I shall be general of a division." "And after?" "After there is nothing more except the Marshal's baton; but my pretensions do not reach so high." "Well and good. But do you intend to get married?" "Yes, when I shall be a superior officer." "Well There you are married; a superior officer, a general, perhaps even a French marshal, who knows? And after?" "After? Upon my word, I do not know what will be after." "See, how strange it is " said the abbe. Then, in a tone of voice that grew more sober: "You know all that shall happen up to that point, and you do not know what will be after. Well, I know, and I am going to tell you, After, you shall die, be judged, and, if you continue to live as you do, you shall be damned, you shall go and burn in hell; that is what will be after." As the under-lieutenant, dispirited at this conclusion, seemed anxious to steal away: "One moment, sir," said the abbe. "You are a man of honor. So am I. Agree that you have offended me, and owe me an apology. It will be simple. For eight days, before retiring to rest, you will say: 'One day I shall die; but I laugh at the idea. After my death I shall be judged; but I laugh at the idea. After my judgment, I shall be damned; but I laugh at the idea. I shall burn forever in hell; but I laugh at the idea ' That is all. But you are going to give me your word of honor not to neglect it, eh?" More and more wearied, and wishing, at any price, to extricate himself from this false step, the under-lieutenant made the promise. In the evening, his word being given, he began to carry out his promise. "I shall die," he says. "I shall be judged." He had not the courage to add: "I laugh at the idea." The week had not passed before he returned to the Church of the Assumption, made his confession seriously, and came out of the confessional his face bathed with tears, and with joy in his heart.

This book is a translation, the only one from the Latin, of the Preces Gertrudianae, a manual of devotions compiled in the seventeenth century from the Suggestions of Divine Piety of St. Gertrude and St. Mechtilde, nllns of the Order of St. Benedict. Of this work Alban Butler says, in his life of St. Gertrude, that it is perhaps the most useful production, next to the writings of St. Teresa, with which any female saint ever enriched the Church. Care has been taken to preserve, not only the substance, but, as far as might be, the form, of the original prayers; and a few others, well known and much valued, have been added as an Appendix. Let us consider this advice: When you are distracted in prayer, commend it to the Heart of Jesus, to be perfected by him, as our Lord Himself taught St. Gertrude. One day, when she was nluch distracted in prayer, he appeared to her, and held forth to her his Heart with his own sacred hands, saying: Behold, I set My Heart before the eyes of thy soul, that thou mayest commend to it all thine actions, confidently trusting that all that thou canst not of thyself supply to them will be therein supplied, so that they may appear perfect and spotless in my sight. Remember always to say the Gloria Patri with great devotion. The hermit Honorius relates that a certain monk who had been accustomed to say his office negligently appeared to another after his death and being asked what sufferings he had to undergo in punishment of his carelessness, he said that all had been satisfied for and effaced by the reverent devotion with which he had always said the Gloria Patri.

The original title of this book, which was compiled from a series of lectures delivered in Edinburgh in October, 1884 by Mgr. Dillon, was The War of Antichrist with the Church and Christian Civilization. The author wrote it "in order to do his part in carrying out the instruction given by the Sovereign Pontiff in the Encyclical Humanum Genus when he called upon the pastors of souls, to whom it was addressed, to 'instruct the people as to the artifices used by societies of this kind in seducing men and enticing them into their ranks, and as to the depravity of their opinions and the wickedness of their acts'. Mgr. Dillon's work has already been honoured by the Holy Father himself with so marked and so unusual an approbation that there is no need for us to accord it any further praise than merely to take note of the fact. The book was presented to His Holiness, accompanied by an Italian version of its table of contents, and of long extracts from its principal sections, and Leo XIII was pleased to order that the Italian version should be completed, and the book printed and published at Rome at his own expense." (The Month, Sept. 1885). Despite the fact that the lectures were delivered by a Catholic prelate to an audience composed mainly of members of his own faith, we feel that the subject of international political skullduggery is one which cannot fail to interest Catholic and non-Catholic alike, the more so indeed since events in the course of the decades following the original publication of this book have confirmed the lecturer's thesis. The last four editions have appeared under the title of Grand Orient Freemasonry Unmasked. Mgr. Dillon does not speak explicitly of the two currents of thought and action proceeding from the Masonic French Revolution, namely, the current of Rousseauist-LockianMasonic Liberalism and the current of Socialism and Communism. Implicitly, however, he does so when, on the one hand, he foreshadows the United States of Europe and World Federalism and, on the other, quotes the infamous Declaration of the International in 1868. This Declaration, formulated at the International Congress held at Geneva in 1868 and quoted by Mgr. Dillon in his preface, is well worth reproducing, at least in part. It runs as follows: "The object of the International Association of Workmen, as of every other Socialist Association, is to do away with the parasite and the pariah. Now what parasite can be compared to the priest. "God and Christ, these citizen-Providences, have been at all times the armour of Capital and the most sanguinary enemies of the working classes. It is owing to God and to Christ that we remain to this day in slavery. It is by deluding us with lying hopes that the priests have caused us to accept all the sufferings of this earth. It is only after sweeping away all religion, and after tearing up even to the last roots every religious idea that we can arrive at our political and social ideal. "Down, then, with God and with Christ Down with the despots of heaven and earth Death to the priests Such is the motto of our grand crusade." In a note on page 20 of the original edition Mgr. Dillon returned to the question of the direction of Freemasonry, which he had mentioned in his preface. He there says: "The Jewish connection with modern Freemasonry is an established fact everywhere manifested in its history. The Jewish formulas employed by Freemasonry, the Jewish traditions which run through its ceremonial, point to a Jewish origin, or to the work of Jewish contrivers .... Who knows but behind the Atheism and desire of gain which impels them to urge on Christians to persecute the Church and destroy it, there lies a hidden hope to reconstruct their Temple, and in the darkest depths of secret society plotting there lurks a deeper society still which looks to a return to the land of Judah and to the rebuilding of the Temple of Jerusalem?"

Father Faber begins: "Life is short, and it is wearing fast away. We lose a great deal of time, and we want short roads to heaven, though the right road is in truth far shorter than we believe. It is true of most men that their light is greater than their heat, which is only saying that we practice less than we profess. Yet there are many souls, good, noble, and affectionate, who seem rather to want light than beat. They want to know more of God, more of themselves, and more of the relation in which they stand to God, and then they would love Bnd serve Him better. There are many again who, when they read or hear of the spiritual life, or come across the ordinary maxims of Christian perfection, do not understand what is put before them." Faber laments the fact: "The teaching of spiritual books and the doctrines of perfection, as laid down by the most approved writers, do not recommend themselves to them. They consider that, unless they are under the vows of some monastic order, they should aim iLt nothing m(lre than the avoiding of mortal sin, and giving edification to those around them. They are good people. They go to mass; they aid or start missions; they countenance the clergy; they are kind to the poor; they say the rosary; they frequent the sacraments. Yet when anyone talks to them of serving God out of personal love to Him. of trying to be daily more and more closely united to Him, of cultivating the spirit of prayer, of constantly looking out to see what more they can do for God, of mortifying their own will in things allowable, of disliking the spirit of the world even in manifestations of it which are short of sin, and of living more consciously in the presence of God, they feel as if they were listening to an unknown language. They have a jealousy, almost a dislike, of such truths, quite irrespective of any attempt being made to force such a line of conduct upon themselves. If they are humble they are puzzled: if they are self-opinionated, the, are angry, critical, or contemptuous, as the case may be There are many others to whom such views are simply new, and who with modesty and self-distrust are shaken by them, and to some extent receive them. Still upon the whole such doctrines have a sound in their cars of being ultra and extravagant, or poetical and fanciful, or peculiar and eccentric." This work proceeds to explain why God loves us and how we can love Him back as He wishes. It is an excellent work on the subject of divine love.