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BY P. W. BROWNE Vol. Il No. 12

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Long after you are forgot- ten even by your own, membership in the Pas- sionist Chinese Mission So- ciety will entitle you to the spiritual helps you may need. * * * As for your deceased friends and rela- tives, what better gift than

enrollment in this So-

Passionist Chinese Mission Society

MEMBERS of this society are enrolled as perpetual benefactors of the Passionist Missionaries in China, and participate in the following benefits:


One Holy Mass every day of the year; a High Mass in every Passionist Monastery through- out the world on these Feasts of the Church: The Circumcision

Holy Name of Jesus

The Purification of Our Lady

St. Matthias

.. Sts. Philip and James

Finding of the Holy Cross

St. James

St. Bartholomew

Nativity of Mary CAE aera ren ee eee . St. Matthew Sts. Simon and Jude

St. Andrew

St. Thomas

St. Stephen

St. John, Evangelist


One Holy Mass on every day of the year; in every Passionist Monastery in the world, Holy Mass and the Divine Office for the Dead on the first day of every month, and High Mass of Requiem with Funeral Rites and Divine Office for the Dead within the Octave of All Souls Day.


Both the Living and the Dead Benefactors share in the Special Prayers recited every day by all Passionist Communities. In par- ticular, they share in all the Masses, Prayers and Good Works of the Passionist Mission- aries in China.

Please Write To:

Care of THE SIGN


Perpetual Membership in the Pas- sionist Chi- nese Mission Society is given in con- sideration of a Lire Svups- SCRIPTION to THE Sieén, the Official Or- gan of the Passionist Missions in China. Both the Living and the Dead may be en- rolled as Per- petual Bene- factors. The price of a Life Sub- scription is $50.00. It may be paid on the _ in- stallment planin amounts to suit your own convenience.

The Passionist Missionaries


Rev. Harotp Purce.t. C.P.

Rev. Aprian Lyncu, C.P. Editor

Associate Editor


Summit Ave. and Seventh St. (Transfer Station) UNION CITY, N. J.

Rev. SirvaAN Latour, C.P. Mission Procurator

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THE IRRATIONALISTS . ; . Irving T. McDonald

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I. is unfortunate that many Papal Encyclicals receive far less attention than they deserve. There are various reasons for this. One is that they are usually of such length that the average reader is deterred from begin- ning them. Another is that they are usually presented in a compressed solid type that makes reading unattrac- tive. The recent Encyclical on the “Charity of Christ” is so important that we have decided to reproduce the digest of it which begins on the opposite page. It is to be hoped that not only will our readers carefully peruse it, but also file it for future reference.

y \ E believe that no other utterance of Pope Pius XI has received such general praise. Thus comments The Living Church, organ of the “Catholic” party in the Episcopalian Church:

The Pope, in his most recent encyclical, has wisely called those who own spiritual obedience to his Holy See to join in “an octave of reparation and of holy sad- ness,” beginning with the feast of the Sacred Heart, in an endeavor to reassert the moral law of Christ as the basis for all human relations. Greed and an immoderate lust for money are declared to be at the root of the uni- versal distress in which the peoples of the world find themselves, according to the encyclical, which further states: “No leader in public economy, no power of or- ganization, will ever be able to bring social conditions to a peaceful solution unless first in the very field of eco- nomics there triumphs moral law based on God and con- science.”

Here is one encyclical that all thinking Christians, of whatever name, can hail as correct, timely, and impor- tant. Beneath the rather stilted language of the Pope’s letter (at least in its English translation) one can discern a true and full analysis of the distressing state of world affairs, with a suggestion of the only solution that seems to hold the key to the problem, corporate and individual penance and prayer.

We hope that in every land the prayers of devout Chris- tians—both Catholic and Protestant—may be united in a plea for the permeation of the world by a more truly Christ-like spirit animating every sphere of life.

|" was somewhat of a surprise to find this comment in The Christian Century which has never been accused of too generous a love for the Church:

The Pope has appealed to the world. Not alone to the faithful, but to the whole world. Not alone to those who are proud of the Christian name, but “to all who still be- lieve in God and adore him.” It is, in his judgment, an hour of crisis, such as the world has not hitherto known. “For God or against God, this once more is the alterna- tive that shall decide the destinies of all mankind, in politics, in finance, in morals, in the sciences and arts, in the state, in civil and domestic society, in the east and in the west, everywhere this question confronts us, as the deciding factor because of the consequences that flow from it.” It is in such an hour that the Pope turns to all the world.

If the substance of the papal letter had been preached from a great Protestant pulpit, we should have said, “Thank God, here is a voice that is dealing with living issues!” Some of it is indeed addressed to Catholics only but the greater part of the letter is meant for Christen- dom, and all who belong to Christendom, whether in the Catholic church or in the reformed churches, should read and consider seriously this diagnosis of the world in which they must live together, and the way of recov- ery which the Pope sets forth....


It is an hour of crisis. There is much to be done, and the time for doing it may be short. But the spirit of man crying out in his misery, uprooted from his old familiar life, will not be delivered except by those who can use what were once called the apostolic weapons of prayer and tears. “Nothing remains for us, therefore, save to invite this poor world that has shed so much blood, has dug so many graves, has destroyed so many works, has deprived so many men of bread and labor—nothing else remains for us, we say, but to invite it in the loving words poder? sacred liturgy: ‘Be thou converted to the Lord thy

This would be true whoever said it, and we ask our readers in every way open to them to pass on this invi- tation.

i i ee

Ix Time and Tide, London, Mr. Aldous Huxley, grandson of the famous Thomas Henry, observes:

“The Pope’s last Encyclical is a most refreshing docu- ment. In an age which looks up to the business man as its representative hero, it is an excellent thing that someone having authority and a wireless station should be prepared to insist, uncompromisingly, that ... vast can be amassed only by those who commit deadly eins... .%

“There were, of course, plenty of business men before the Reformation, and they wielded without scruple the power which money gives. But these rich men were al- ways regarded, by the official guardians of moral stand- ards, as the devil’s subject. It remained for Protestant- ism to naturalise them as God’s.

“The papal fulminations against greed and avarice do good service in the cause of reason.”

; not intended as such the words of Walter Lippman in the Herald Tribune of New York are a fitting commentary on the Pope’s letter:

“During this decade those in high places have stead- fastly preached to the people that it was their destiny to have two-car garages and eight-tube radio sets. That was the ideal they held out to the people, to be acquisi- tive, to seek feverishly to become richer and richer, to prostrate themselves before the Golden Calf. ...

“If you teach a people for ten years that the character of the government is not greatly important, that political success is for those who equivocate and evade, and if you tell them that acquisitiveness is the ideal, that things are what matter, that Mammon is God, then you must not be astonished at the conclusion at Washington or the nonchalance of James J. Walker, or the vermin who in a hundred different ways exploited the Lindbergh baby. You cannot set up false gods to confuse the people and not pay the penalty....

“Those in high places are more than administrators of government bureaus; they are the custodians of a na- tion’s ideals, of the beliefs it cherishes, of its permanent hopes, of the faith which makes a nation out of a mere aggregation of individuals. ...

“The best and bravest among us... are looking for new leaders . . . who will talk to the people, not about two-car garages and a bonus, but about their duty, and about the sacrifices they must make, and about the dis- cipline they must impose upon themselves, and about their responsibility to the world and to posterity, about all those things which make a people self-respecting, serene and confident. May they not look in vain.”

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Excerpts from «Caritate Christi Impulsi’’ (Impelled by the Charity of Christ), an Encyclical Letter of Our Holy Father Pope Pius XI

| * this troubled time the whole human race is so pressed by the scarcity of money and by the straits of the eco- nomic crisis that the more it struggles to get free, the more it feels itself inextric- ably fettered. And from this if comes that there is now no nation, no state, no so- ciety, no family, that is not either itself oppressed, more or less gravely, by these ca- lamities, or else seems likely to be dragged down head- long by the ruin of others. Nay more, those very men, very few indeed, who since they are endowed with im- mense riches, seemed to control the government of the world, those very few, moreover, who, being addicted to excessive gain, were and are in great part the cause of such great evils; those very men—we say—are often, with little honor, the first to be ruined, grasping the goods and the fortunes of very many unto their own destruction; so that we may see how the judgment, spoken by the Holy Spirit concerning guilty individual men, is now verified in the whole world: “By what things a man sinneth, by the same also he is tormented” (Wisdom xi. 17).

Universality of the Economic Crisis

a oe | on this unhappy state of things from our innermost heart, We are compelled as by a certain neces- sity to express, according to our weakness, the same words that came from the

love of the Most Sacred

Greed as the Heart of Jesus, crying out Root Cause in like manner: “I have compassion on the multi-

tude” (Mark viii. 2). But, indeed, the root itself from which this most unhappy state of things arises is yet more to be lamented; for if that judgment of the Holy Spirit, proclaimed by the Apostle St. Paul, “the desire of money is the root of all evils,” was always in close agreement with the facts, this is more than ever true at the present time. For is not that avidity for perishable goods which was justly and rightly mocked, even by a heathen poet as the execrable hunger of gold, “auri sacra fames”; is not that sordid seeking for each one’s own benefit, which is very often the only motive by which bonds between either individuals or societies are insti- tuted; and, lastly, is not this cupidity, by whatsoever name or style it is called, the chief reason why we now see, to our sorrow, that mankind is brought to its present critical condition? For it is from this that come the first shoots of a mutual suspicion which saps the strength of any human commerce; hence come the sparks of an


envy which accounts the goods of others a loss to itself; hence comes that sordid and excessive self-love which orders and subordinates all things to its own advantage, and not only neglects but tramples upon the advantage of others; and lastly, hence come the iniquitous disturb- ance of affairs and the unequal division of possessions, as a result of which the wealth of nations is heaped up in the hands of a very few private men, who—as We warned you last year, in Our Encyclical Letter Quadra- gesimo anno—control the trade of the whole world at their will, thereby doing immense harm to the people.

Mew if this excessive love of self and of one’s own, by an abuse of the legitimate care for our country and an undue exaltation of the feelings of piety towards our own people (which piety is not condemned but hallowed and strengthened by the right order of Christian charity) encroaches on the mutual relations and the ties between peoples, there is hardly anything so abnormal that it will not be regarded as free from fault; so that the same deed which would be condemned by the judgment of all when it is done by private individuals, is held to be honest and worthy of praise when it is done for the love of the country. In this way, a hatred, which must needs be fatal to all, supplants the Divine law of brotherly love which bound all nations and peoples into one family under one Father Who is in Heaven; in the administration of public affairs the Divine laws, which are the standard of all civic life and culture, are trampled under foot; the firm founda- tions of right and faith, on which the commonwealth rests, are overturned; and, lastly, men corrupt and oblit- erate the principles handed down by their ancestors, ac- cording to which the worship of God and the strict ob- servance of His law form the finest flower and the safest pillar of the state. Furthermore—and this may be called the most perilous of all these evils—the enemies of all order, whether they be called Communists or by some other name, exaggerating the very grave straits of the economic crisis, in this great perturbation of morals, with extreme audacity, direct all their efforts to one end, seek- ing to cast away every bridle from their necks, and break- ing the bonds of all law both human and divine, wage. an atrocious war against all religion and against God Him- self; in this it is their purpose to uproot utterly all knowl- edge and sense of religion from the minds of men, even from the tenderest age, for they know well that if once

Human Hatred vs. Divine Law


Vol. 11. No. 12

the Divine law and knowledge were blotted out from the minds of men there would now be nothing that they could not arrogate to themselves. And thus we now see with our own eyes—what we have not read of as happening anywhere before—impious men, agitated by unspeakable fury, shamelessly lifting up a banner against God and against all religion throughout the whole world.

be is needful, therefore, that we should unflinchingly: set up “a wall for the house of Israel” (Ezechiel xiii. 5), and that we too should join all our forces together into one solid band against these 6 hostile ranks which are A Wall for the stile both to God and to House of Israel” mankind. For in this fight we are contending for the ereatest question that can be proposed to human liberty: either for God or against God; here, again, is a debate in which the fate of the whole world is concerned; for in every matter, in politics, in economics, in morals, in discipline, in the arts, in the state, in civic and domestic society, in the East and in the West, everywhere we meet with this debate, and its consequences are a matter of supreme moment. And so it comes to pass that even the masters of that sect which foolishly says that the world is nothing but matter, and boasts that it has already shown for certain that there is no God—even these are constrained, again and again, to institute discussions about Him, though they thought they had done away with Him altogether.

Y HEREFORE, We exhort all, private individuals as well as states, in the Lord, that now when such grave matters are agitated, critical questions concerning the welfare of all mankind, to

ose lay aside that sordid and

To the Individual selfish regard for nothing and the Nation but their own advantage, which blunts even the keen-

est minds, and cuts short even the noblest enterprises if they go the least bit beyond the narrow bounds of self- interest. Let all, then, join together, if need be even at the cost of serious loss, so that they may save themselves and all human society. In this union of minds and of forces, those who glory in the Christian name ought surely to take the foremost place, remembering the illus- trious examples of the Apostolic age, when “the multi- tude of believers had but one heart and one soul” (Acts iv. 32), but besides these, all whoever sincerely acknowl- edge God and honor Him from their heart should lend their aid in order that mankind may be saved from the great peril impending over all. For since all human au- thority must needs rest on the recognition of God as on the firm foundation of any civil order, those who would not have all things overturned and all laws abrogated, must strive strenuously to prevent the enemies of religion from giving effect to the plans which they have so openly and so vehemently proclaimed.

M INDFUL, then, of our condition, that we are essen- tially limited and absolutely dependent on the Supreme Being, before everything else let us have recourse to

prayer. We know through The Need of Humble

faith how great is the power 3 of humble, trustful, perse- and Persevering Prayer

vering prayer. To no other pious work have ever been attached such ample, such universal, such solemn prom- ises as to prayer: “Ask and it shall be given you, seek

and you shall find, knock and it shall be opened to you. For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened” (Matth. vii. 7). “Amen, amen, I say to you, if you ask the Father anything in my name He will give it you” (Io. xvi. 23).

And what object could be more worthy of our prayer, and more in keeping with the adorable person of Him who is the only “mediator of God and men, the Man Jesus Christ” (I Tim. ii. 5), than to beseech Him to preserve on earth faith in one God living and true? Such prayer bears already in itself a part of its answer; for in the very act of prayer a man unites himself with God and, so to speak, keeps alive on earth the idea of God. The man who prays, merely by his humble posture, professes be- fore the world his faith in the Creator and Lord of all things; joined with others in prayer, he recognizes, that not only the individual, but human society as a whole has over it a supreme and absolute Lord.

I N like manner will the way be opened to the peace we long for, as St. Paul beautifully remarks in the passage where he joins the precept of prayer to holy desires for

the peace and salvation of

all men: “I desire, there- For Peace fore, first of all, that suppli- Among Men cations, prayers, interces-

sions and thanksgivings be made for all men; for kings and all that are in high sta- tion, that we may lead a quiet and a peaceful life in all piety and chastity. For this is good and acceptable in the sight of God Our Savior, Who will have all men to be saved, and to come to the knowledge of truth” (I Tim. ii. 1-4). Let peace be implored for all men, but especially for those who in human society have the grave responsi- bilities of government; for how could they give peace to their peoples, if they have it not themselves? And it is prayer precisely, that, according to the Apostle, will bring the gift of peace; prayer that is addressed to the Heav- enly Father Who is the Father of all men; prayer that is the common expression of family feelings; of that great family which extends beyond the boundaries of any country and continent.

Men who in every nation pray to the same God for peace on earth will not kindle flames of discord among the peoples; men who turn in prayer to the Divine Majesty, will not set up in their own couniry a craving for domination; nor foster that inordinate love of coun- try which of its own nation makes its own god; men who look to the “God of peace and of love” (II Cor. xiii. 11), who turn to Him through the mediation of Christ, Who is “our peace” (Epiph. ii, 14), will never rest until finally that peace which the world cannot give, comes down from the Giver of every good gift on “men of good will” (Luke ii. 14).

Phos to prayer we must also join penance, the spirit of penance, and the practice of Christian penance. Thus Our Divine Master teaches us, whose first preaching was precisely penance: “Jesus began to preach and to say, Do penance” (Matth. iv, 17). The same is the teaching of all Christian tradition, of the whole history of the Church. In the great calamities, in the great tribulations of Christianity, when the need of God’s help was most pressing, the faithful either spon- taneously, or more often following the lead and exhorta- tions of their holy Pastors, have always taken in hand the two most mighty weapons of spiritual life: prayer and penance. By that sacred instinct, by which uncon- sciously as it were the Christian people is guided when

. The Practice of Christian Penance


Age for _ of re- pli- eS-

irit of Thus lg was ‘Jesus to say, iv, 17). ing of on, of mities, reed of > spon- chorta- n hand

prayer uncon- d when

July, 1932

THE ‘ff SIGN | 709

not ied astray by the sowers of tares, and which is none other than that “mind of Christ” (I Cor. ii. 16) of which the Apostle speaks, the faithful have always felt imme- diately in such cases the need of purifying their souls from sin with contrition of heart with the sacrament of reconciliation, and of appeasing divine Justice with ex- ternal works of penance as well. * * ak

Certainly We know and deplore the fact that in our day the idea and the name of expiation and penance have with many lost in great part the power of rousing en- thusiasm of heart and heroism of sacrifice. In other times they were able to inspire such feelings, for they appeared in the eyes of men of faith as sealed with a Divine mark in likeness of Christ, and His Saints: but nowadays there are some who would put aside external mortifications as things of the past; without mentioning the modern exponent of liberty, the “autonomous man” as he is called, who despises penance as bearing the mark of servitude. As a fact the notion of the need of penance and expiation is lost in proportion as belief in God is weakened, and the idea of an original sin and of a first rebellion of man against God becomes confused and dis- appears.

(eee one of the most dangerous errors of our age is the claim to separate morality from religion, thus removing all solid basis for any legislation. This intellec- tual error might perhaps

A Chief Error have passed unnoticed and appeared less dangerous

of Our Own Day when it was confined to a few, and belief in God was

still the common heritage of mankind, and was tacitly presumed even in the case of those who no longer pro- fessed it openly. But today, when atheism is spreading through the masses of the people, the practical conse- quences of such an error become dreadfully tangible, and realities of the saddest kind make their appearance in the world. In place of moral laws, which disappear to- gether with the loss of faith in God, brute force is im- posed, trampling on every right. Old time fidelity and honesty of conduct and mutual intercourse extolled so much even by the orators and poets of paganism, now give place to speculations in one’s own affairs as in those of others without reference to conscience. In fact, how can any contract be maintained, and what value can any treaty have, in which every guarantee of conscience is lacking? And how can there be talk of guarantees of conscience, when all faith in God and all fear of God has vanished? Take away this basis, and with it all moral law falls, and there is no remedy left to stop the gradual but inevitable destruction of peoples, families, the State, civilization itself.

* * *

Penance then is, as it were, a salutary weapon, placed in the hands of the valiant soldiers of Christ, Who wish to fight for the defence and restoration of the moral or- der in the universe. It is a weapon that strikes right at the root of all evil, that is at the lust of material wealth and the wanton pleasures of life. By means of voluntary sacrifices, by means of practical and even painful acts of self-denial, by means of various works of penance, the noble-hearted Christian subdues the base passions that tend to make him violate the moral order. But if zeal for the divine law and brotherly love are as great in him as they should be, then not only does he practise penarice for himself and his own sins, but he takes upon himself the expiation of the sins of others, imitating the Saints who often heroically made themselves victims of repara-

tion for the sins of whole generations, imitating even the Divine Redeemer, who became the Lamb of God, “Who taketh away the sins of the world” (John i. 29).

a oe

—— then, and penance are the two potent in- Spirations sent to us at this time by God, that we may lead back to Him mankind that has gone astray and wanders about without a guide: they are the inspira- Called wd Make tions that will dispel and a Definite Choice remedy the first and prin- cipal cause of every form of disturbance and rebellion, the revolt of man against God. But the peoples themselves are called upon to make up their minds to a definite choice: either they entrust themselves to these benevolent and beneficent inspira- tions and are converted, humble and repentant, to the Lord and the Father of mercies, or they hand over them- selves and what little remains of happiness on earth to the mercy of the enemy of God, to the spirit of vengeance

and destruction.

* * *

Nothing remains for Us, therefore, but to invite this poor world that has shed so much blood, has dug so many graves, has destroyed so many works, has deprived so many men of bread and labor, nothing else remains for Us, We say, but to invite it in the loving words of the sacred Liturgy: “Be thou converted to the Lord thy God.”

I, THERE not, perchance, venerable brethren, in this

spirit of penance also a sweet mystery of peace? “There

is no peace to the wicked,” says the Holy Spirit, because

they live in continuous strug-

gle and conflict with the or-

The Moral Law der established by nature Must Triumph and by its creator.

Only when this order is restored, when all peoples faithfully and spontaneously recognize and profess it, when the internal conditions of peoples and their outward relations with other na- tions are founded on this basis—then only will stable peace be possible on earth. But to create this atmos- phere of lasting peace neither peace treaties nor the most solemn pacts nor international meetings nor con- ferences, not even the noblest and most disinterested efforts of any statesman, will be enough unless in the first place are recognized the sacred rights of natural and divine law. No leader in public economy, no power of organization, will ever be able to bring social con- ditions to a peaceful solution unless first in the very field of economics there triumphs moral law based on God and conscience.

* * *

This is the underlying value of every value in the political life as well as in the economic life of nations; this is the soundest “rate of exchange.” If it is kept steady, all the rest will be stable, being guaranteed by the immutable and eternal law of God.

oe + 1

And even for men individually penance is the founda- tion and bearer of true peace, detaching them from earthly and perishable goods, lifting them up to goods that are eternal, giving them, even in the midst of pri- vations and adversity, a peace that the world with all its wealth and pleasures cannot give.

o * ca \

One of the most pleasing and joyous songs ever heerd in this vale of tears is without doubt the famous “Can- ticle of the Sun” of St. Francis. Now the man who com- posed it, who wrote and sang it, was one of the greatest penitents, the poor man cf Assisi, who possessed abso- lutely nothing on earth anu bore in his emaciated body the painful stigmata of his crucified Lord.



Tx ESE verses, headed “A Connacht Man’s Philosophy,” by Padraic Kelly, appeared in Irish Travels of Dublin:

I watch’d the rain come peltin’ down An’ peltin’ down for fun

For days and days the clouds stood up An’ blotted out the sun.

To Galway Fair because o’ rain I knew I couldn’t go

I took a pull at my ould pipe An’ left the matter so.

For weeks an’ weeks a blazin’ ball Went wheelin’ round the sky;

It rose an’ set, an’ set an’ rose An’ all the wells ran dry

What time the wells might fill again, For one I didn’t know—

I took a pull at my ould pipe _.n’ left the matter so.

I set me out to ax a wife An’ up the ould boreen (I mind the day—the sky was blue An’ all the trees were green). A red-haired woman crossed my path, So back I turn’d nor slow, An’ took a pull at my ould pipe An’ left the matter so.

When Dochter Pat the dacent man, Comes round the little road

To grip my fist an’ shake his head I’m throwin’ down my load.

I’m throwin’ down my load, my boys, But once before I go,

I’ll take a pull at my ould pipe An’ leave the matter so.


Tue following fact, according to The Catholic Laity, of Dublin, was vouched for by the late Dean Keating of Waterford, who was a friend of Bishop Burton of Clifton:

When a grown schoolboy, Burton went to spend a holi- day with some friends who lived in an old mansion in the Midlands. Many English mansions figured in the events of the Penal Days. Some of them like Harrington Hall had secret hiding places for priests, and may be seen even today. This mansion had a wing reputed to be haunted. Of course, the young man was anxious to meet the ghost, and so asked to be permitted to try. His friends tried to persuade him to give up such an idea, but in vain. The lady of the house then fitted up a bed, etc., in the haunted room—a fine centuries-old apartment, with old-fash- ioned furniture, fireplace, etc.

When it was time to retire, Burton went to bed, there to await ...he could not guess what! Near midnight he felt excited and creepy. Shortly afterwards he noticed a person in old-fashioned, priestly garb, approach the bed, and beckon him. At first he was frightened, but as the priest made for the door still beckoning him to follow, he got up and went after him. The ghost went down to the cellar on the basement, pointed to a certain flag, or flat stone, and then disappeared.

With difficulty the half-scared young man found his way back to bed.



Next morning he tried in vain to identify the stone, but failed.

That night he occupied the same bed. He provided a pick and shovel for digging operations.

About midnight the priest reappeared and led the youth again to the cellar. Burton drove a pick into the ground near the stone and retired.

Next morning, with the aid of some workmen, the stone was lifted. Below it was a stone stairs leading to a secret recess, which contained sacred vessels, vestments, etc., in disorder, as if put there hastily.

The neighboring priest was called to the house. He was given permission to remove the treasures to his church.

When the ciborium was opened it was found to contain the Blessed Sacrament apparently as fresh as when con- secrated!

The Bishop was immediately informed. The wondrous Host was exposed for veneration, reparation, and thanks- giving, on the altar of the modest Catholic church.

No wonder the ghost-priest guarded the Treasure till an innocent reliable Catholic came who could be trusted with the secret. :

(Although not mentioned, it is likely that the owners of the mansion at the time were Protestants, as is mostly the case with the other old Catholic . ee


To keep the record straight we must print