Journal in France in 1845 and 1848 with Letters from Italy in 1847. Allies Thomas William

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      A course of Holy Scripture twice a-week, exclusive of private study of it.

      Authors used: —

      These three years of theology are sometimes expanded to four.

      For the dogma of the Roman Church, M. Galais said, the canons of the Council of Trent, with the acts of the councils generally, were the only authentic or symbolic sources; next to this comes catechismus ad parochos. Bossuet's Exposition is regarded as quite a standard book; likewise Moëhler's Symbolism. He recommended strongly, for the interior life, "Louis de Grenada," "Rodriguez," "S. François de Sales;" spoke highly of Olier's life.

      We were greatly pleased with M. Galais' courtesy. He took us also over the library, which is very good indeed; beginning with a complete collection of the Fathers, through the schoolmen, down to modern times: it was arranged chronologically. "He pointed out to us 'Tronson's Forma Cleri' as giving the best idea of their whole discipline." – M. At M. Bonnetty's we found M. l'Abbé d'Alzon, who kindly took us to the convent of the Dames de l'Assomption, Rue des Postes. In passing, we looked into the chapel of the Jesuits, in their house at Paris, which has made such a noise. They are about 20 here, and in all France 210: and these few, but picked and valiant men, fill with dread the hosts of the freethinkers and infidels in France; they know not how to meet them but with persecution. We were greatly interested indeed with the Dames de l'Assomption. We saw the Supérieure and a sister, which latter was English. We had a long conversation, in which she explained the object of their society, lately founded – to communicate a Christian education to the children of the higher ranks, especially of the aristocratie de l'argent, who of all ranks in France are most alienated from religion. The Supérieure spoke with much feeling and intelligence, and with that beauty and distinctness of expression which makes the French language so pleasing in a female mouth. She said they had been much struck, in their experience, with the mass of knowledge and accomplishments which existed out of the Church and the sphere of her influence, or rather in antagonism to her. Beside the usual vows of chastity, poverty, and obedience, they took a fourth – to extend the kingdom of the Saviour to the utmost of their power; and the best means to do this, they thought, was to lay hold of the education of the higher ranks, and impress on it a religious character. 'This could only be done,' she said, 'by a religious congregation; for how can those who live in the world, and seek after its prizes, form their pupils to the contempt of the world? How can those who work for riches themselves teach others to live above them? How, especially, can the children of the rich be strongly impressed with Christian truth save by those who themselves bear the cross?' 'Religious orders,' she said, 'are like branches which, one after the other, spring out of a tree; the trunk itself lasts on, but the branches, it may be, after a time drop off, and give place to others. We do not desire that our order should last when it ceases to be useful, and therefore we have strictly provided that it should possess no funds after the acquisition of the house and garden, which is necessary for our existence: all that we allow is, that any sister may have a pension for life – but this is not necessary; if we find any one of suitable disposition and acquirements, we should be happy to admit her without any. Besides this we receive payments from our pupils: we think it more Christian to work for our living; nor would our pupils be in a comfortable position if they did not pay us.' These sisters recite all the offices of the Breviary in Latin, but not during the night, but anticipating them: they rise at five, go to bed at ten; they attend Mass daily, and have an hour of meditation every morning, and half-an-hour in the evening. 'But,' said M. D'Alzon, 'you know that, wherever there are religious orders, there must be one secret source of strength – intimate union with the Saviour.' 'You mean,' I said, 'that which springs from the Real Presence.' They all agreed; and the Supérieure continued – 'We could never sustain this life, were it not for the thought that we were spouses of Christ – that is the one thought which is the centre of our life.' I said, 'I am sure there are thousands of young persons in England who would enter into religious orders if we had them.' She agreed, and said, 'they must not be purely active, but largely contemplative; there was something pensive and melancholy in the English female character, which shrunk back from a purely active life such as that of the Sisters of Charity.' They were astonished and much gratified when I read to them the Absolution in the Service of the Sick, which pronounces absolution, by virtue of the priestly office, categorically, not declaratively: they agreed that it was perfectly Catholic. The demeanour of these ladies – the four that I saw – struck me exceedingly: it was gentle, perfectly that of ladies, yet СКАЧАТЬ