When Scholastic Philosophy ceased to be the subject of systematic study in Protestant U niversities, and was regarded as possessing an historical rather than a scientific interest, there was one branch of it that was treated with less dishonour than the rest. In Ethics and Metaphysics, in Psychology and Natural Theology, the principles handed down by a tradition unbroken for centuries came to be looked upon as antique curiosities, or as merely illustrating the development of human progress and human thought. Thesesciences were either set aside as things of the past, consisting of fine - spun subtleties of no practical value, or else they were reconstructed on an entirely new basis. But with Logic it was different. Its underlying principles and its received method were not so closely and obviously interlaced with the discarded system of theology. It admitted of being more easily brought into apparent harmony with the doctrines of the Reformation, because it had not the same direct bearing on Catholic dogma. It was, moreover, far less formidable to the ordinary student. Those who had no stomach for the Science of Being, were nevertheless quite able to acquire a certain moderate acquaintance with the Science and the Laws of Thought. Men chopped Logic harmlessly, and the Logic they chopped was the traditional Logic of the Schoolmen, with some slight modifications. The. Text-book of Dean Aldrich, which has not yet disappeared from Oxford, is medireval in its phraseology and its method; medireval, too, in its principles, except where an occasional inconsistency has crept in unawares from the new learning. It still talks of "second intentions," . and assumes the existence of an Infima Species, and has throughout the wholesome flavour of the moderate realism of sound philosophy. But this state of things could not last. Sir W. Hamilton, the champion of conceptualism, put forth in his Lectures on Logic a theory of intellectual apprehension quite inconsistent with the traditional doctrine which still lingered in the meagre and obscure phraseology of Dean Aldrich. Sir W. Hamilton's disciple, Dean Mansel, who carried on the work of philosophic scepticism which his master had inaugurated, published an edition of Aldrich, with explanatory notes and appendices, which pointed out his supposed errors, while John Stuart Mill, with far more, . ability and a wider grasp than either of the two just named, substituted for the halting conceptualism of Hamilton a nominalism which had but a thin veil of plausible fallacies to hide from mankind the utter scepticism which lay beneath it. Since then, the Kantian principle of antinomies which underlies the Logic of Mansel and Hamilton has boldly come to the front in England under the shadow of the great name of Hegel, and English logicians have either ranged themselves under the banner of one or other of these new schools, or else have sought to cover the glaring inconsistencies of some one of them with patches borrowed from the others, until the modern student has a bewildering choice among a series of guides, each of whom follows a path of' his own, leading in the end to obscurity. and confusion and selfcontradiction, but who are all united in this, that they discard and misrepresent the traditional teaching of Aristotle and of the mediaeval logicians. Their facility in so doing is partly owing to the fact that Aristotle has no methodical treatise cover the ground of modern Logic, and St. Thomas gives merely a rapid sketch of the technical part of it in one of his Opuscula. But from the pages of the great philosopher of Pagan times and of the Angelic Doctor of the middle ages, can be gathered by the careful student all the principles necessary for the modern logician. Every Catholic teacher of Logic follows of necessity closely in their steps, and finds in them the solution of every difficulty, and the treatment-at least the incidental treatment-of almost every question that Logic can propose.

Let us consider this on meditation on the Passion: "THERE is no subject of meditation more pleasing to God and more profitable to the soul than the Passion of Jesus Christ. It contains in itself all sweetness. It is the remedy for every evil; the food that nourishes the sou 1. It is continued still in the Blessed Eucharist, and every Mass is a representation and renewal of the Sacred Passion. It is a subject always in season, but especially during the holy time of Lent. "These Meditations deal with some of the main incidents of Our Lord's Sacred Passion. They are intended to be begun on Ash Wednesday, and to end on Holy Saturday. A few verses of Scripture are suggested to be read before each meditation, as furnishing the subject-matter of which it treats. "St. Bonaventure tells us that if we desire to meditate with fruit on the Passion of Jesus Christ, three conditions are necessary. Our meditation must be: "1. Humble, . for the Passion is unlike anything else in the world, it is unfathomable to human reason-a bottomless ocean of mystery. Reason must bow its head and confess its inability to grasp the mysteries that even Faith sees only darkly and through a glass. The story of Christ's humiliation is to the proud a sealed book; they see nothing attractive in it. Christ suffering has no beauty that they should admire Him. I must therefore begin by praying for humility. "2. Full of confidence; since the Passion is the source of all our confidence. I t is the proof of the exceeding love wherewith Christ loved us. How can I fear with the sight before me of Christ suffering for love of me? It is, too,"a medicine for every possible evil, for every temptation, for every sin; whatever the malady of my soul, the Passion of Christ can cure it. At the foot of the cross each mortal wound will be made whole. "3. Persevering: the beauty of the Passion does not appear all at once. The world considers it a degradation, the careless and the indifferent pass it by unmoved; even the faithful Christian scarcely penetrates beneath the surface of that Divine Mystery, unless he prays earnestly and continually to appreciate it. Only gradually and by degrees are we drawn by the sacred attractiveness of the cross. "Before I begin my meditations I must ask God for this spirit of humility, confidence, persistency."

St. Alphonsus writes: "a single bad book will be sufficient to cause the destruction of a monastery." Pope Pius XII wrote in 1947 at the beatification of Blessed Maria Goretti: "There rises to Our lips the cry of the Saviour: 'Woe to the world because of scandals ' (Matthew 18:7). Woe to those who consciously and deliberately spread corruption-in novels, newspapers, magazines, theaters, films, in a world of immodesty " We at St. Pius X Press are calling for a crusade of good books. We want to restore 1,000 old Catholic books to the market. We ask for your assistance and prayers. This book is a photographic reprint of the original The original has been inspected and many imperfections in the existing copy have been corrected. At Saint Pius X Press our goal is to remain faithful to the original in both photographic reproductions and in textual reproductions that are reprinted. Photographic reproductions are given a page by page inspection, whereas textual reproductions are proofread to correct any errors in reproduction.