Part I

A Story of 20

Years of Service



INTRODUCTION

SDear father:

The more common charges leveled against
the Catholic Church, the charges by which

millions of our countrymen have been misled,

may be reduced to those which are answered
in part two of this little handy reference

book. These pages have been reproduced

from our pamphlet, entitled “THE CATHO-
LIC ANSWER,” to which reference is made
in another place.

Since the story of the genesis and develop-

ment of OUR SUNDAY VISITOR is an
interesting one, we have felt that you would
be interested in perusing it in condensed

form. While acquainting yourself with the

things which we promote you may think of
some service which we are able to render you.
More than one-half of all the priests in the

United States are already our patrons, and

therefore you are likely included in the num-

ber. If you be, even then you should have a

closer acquaintance with us. If you have

not yet joined the 0. S. V. family for the ad-

vancement of the Catholic faith, for the in-

tensification of Catholic life both in your com-

munity and in the country generally, you may
wish to “come over” after learning what we
are striving to do. A great need of our
country, both among clergy and laity, is
“team work.” We must first try to be “of one

“We owe you a great debt of thanks.”—Pope
Pius X.

(2 )



mind” and then try to pull together. Our

weakness hitherto has consisted in our dis-

unity.

Our enemies have been in control long

enough; they have duped well-meaning peo-

ple too long. Priests cannot reach these

same people personally, but they can reach

them through the people who are their

neighbors, their fellow-workmen, etc. Evi-

dently we have the duty to undeceive them;
and as a first step towards their ultimate con-

version, we must allay their prejudices. This

can be done only by systematic effort. If all

the Catholic clergy of the land were to unite

in such a movement, and say “let’s go,” God

would give the needed “increase” to bring

the Catholic Church to the front. Let us

have your co-operation. We stand ready to
give you the direction born of our experience,

and stand equally ready to take counsel from

you.

OUR SUNDAY VISITOR will help to
make your people more zealous, to “pray and
pay” better. Command any one of its variety
of services whenever you may need the same
—but join the Visitor family now.

Yours for God, Church and Country,

OUR SUNDAY VISITOR.

“You are following the right path.”—Pope Bene-
dict XV. —

(3 )



TABLE OF CONTENTS

Part I

Introduction

The Genesis of Our Publishing House
The Parish Monthly Magazine 5,
The Birth of Our Sunday Visitor
Pamphlets
The Acolyte
The Children’s Page in O. S. V.
Church Collection Envelopes 16,
What Is Done With the Earnings
What Our Goods Do Cost
How to Circulate O. S. V.
The Newspaper Rack
Pamphlet Racks
Some of Our Most Popular Books
Mass Cards
Sick Room Cards
Certificate of Marriage
Our Sunday Visitor and Other Catholic Papers

Part II

Catholics and Protestants
Catholics and Masons
How About Protestant Marriages?
America Owes Much to Catholics
Church and State
Catholics Owe No Civil Allegiance to Rome - - -
Catholic Church is Not in Politics
No President Was- Killed by a Catholic - - - -
Rome Does Not Control the Press
Things Never Said by Catholic Prelates -

Religion In Education
The Church and Illiteracy
The Parochial School Was First
Grade for Grade They Are Equal
How Provide the Room and Money?
Catholics Gave the Bible to the World - - - -

The ‘‘Bible Discovery” Fable
The Bogus K. of C. Oath
The Report of a Committee of Masons
A Lie Copied in Many Papers
Read What These Protestant Historians Say - - -

2

5

20

_.7

10

11

14

25

17

20

22

24

27

28

29

29

30

31

34

35

36

37

38

39

40

41

42

43

45

46

47

48

49

50

51

61

62

63

64

< 4 )



THE GENESIS OF OUR PUBLISHING
HOUSE

In the year 1908, the Reverend John F.

Noll, then of Hartford City, Indiana, began

the publication of a high class “Inside” for

a Parish Magazine. He had become ac-
quainted with the many publications edited

«Sr» mi mi mi mi mi mi mi mi ^

(Name of Your Church)

Paristi iUnntljlH
(Name of Your City)

(Month Here)

(Pastor’s Name Here)

(Size 6%x10)

“You supply the religious needs both of Catholics
and non-Catholics—Cardinal Bonzano.

(5)



very poorly by printers who were interested

in a parish publication only for the benefit

which accrued to themselves.

Father Noll’s “Insert” contained 32 pages

of instructive and devotional reading mat-

ter, without a single advertisement. He sold
this service to pastors at the lowest rate

possible for a magazine, which they would,

in turn, make local by giving to the same

any name of their own selection. Pastors

would then have local advertisements gath-

ered to place opposite their own parish

items, school notes, etc. The whole produc-

tion thus appeared as a very classy local

publication, commanding the admiration

both of its readers and of the merchants to

whom it was sent. The Huntington publica-
tion is now known and patronized the coun-
try over.

Its growth necessitated a printing plant

which expanded during the intervening

years to such an extent that it is now prob-
ably the largest and best equipped Catholic

printing office in the United States—and it
still serves the Church without any thought

of profit to the organization which con-

trols it.

The Publishing House bearing the title
“Our Sunday Visitor^’ is incorporated under

“The Holy Father, Pius XI is aware of the happy
fruits which your w^kly periodical. Our Sunday
Visitor, has borne during these many years. He
imparts with his whole heart the Apostolic benedic-

tion to all who read or assist your paper.”—P. Card-
inal Gasparri.

( 6 )



the “Charitable and Eleemosynary Law,”

and is governed by trustees, none of whom
are salaried.

THE BIRTH OF OUR SUNDAY VISITOR
In the year 1911 the Socialist Party,

which was then quite strong in this country,

founded the MENACE at Aurora, Mo., for
the distinct purpose of fomenting prejudice

against the Catholic Church. It was dis-

covered that Catholics were being alienated

from the ranks of Socialism by having their

Church attacked through the APPEAL TO
REASON, the national Socialist Organ pub-
lished at Girard, Kansas. But since the

Catholic Church was fighting Socialism,

Socialists decided to fight back, and began

to do so through the MENACE.
This sheet, which has recently been super-

seded by various Elan papers and in par-

ticular by the FELLOWSHIP FORUM, had
a weekly circulation which exceeded two

million copies—a circulation equal to the
then combined circulation of all Catholic

papers and periodicals.

In May, 1912, Father Noll reproduced a

copy of the MENACE in order that the
Catholic clergy might become acquainted

with it, and he offered to publish a four-

page National Catholic Weekly at a lower

“It occupies an unique place in the field of apol-

ogetic literature. The good it has achieved, both
inside and outside the household of the Faith, is in-

calculable.”—P. Fumasoni-Biondi, Apostolic dele-
gate.

( 7 )



OUR SUNDAY VISITOR

“You are the most efficient missionary in the
country today/'—Father Rosswinkel, Jesuit Mission-
ary.

( 8 )



price than the MENACE was sold, pro-
vided he could have for it a minimum circu-

lation of 60,000 to be procured through

priests.

The offer was promptly heralded as “the

need of the hour” by Bishops and priests,

and Our Sunday Visitor had orders for

35.000 copies of its first edition. The paper

steadily grew until it reached more than

500.000 homes, or more than 2,500,000

readers.

The growth of Our Sunday Visitor was

especially responsible for the expansion of

the Huntington, Indiana, printing plant,

and for its equipment with large and rapid

Rotary Presses.

At the present time more than one-half

of all the pastors of English parishes in the

United States purchase OUR SUNDAY
VISITOR in bundle lots for distribution at
the church door or through the school. No
other paper is half so well known. Some
60.000 are mail subscribers and many have
the paper sent to their non-Catholic friends,

to people of influence in their respective

communities, such as school teachers, law-

yers, physicians, merchants—with the re-
sult that a live interest in the Catholic faith

has been aroused in numerous localities.

Reports of conversions so heartened the

publishers of OUR SUNDAY VISITOR
that they later began to take subscriptions

Ours is the most widely circulated Catholic paper
in the world.

( 9 )



from or tof non-Catholics for the last

edition of each month. It was not long

until this list contained more than 50,000

subscribers.

PAMPHLETS.
With the one motive in mind of propagat-

ing and strengthening the Faith, OUR
SUNDAY VISITOR Printing Plant began
the publication of pamphlets and the sale

of Pamphlet Racks. It has supplied these

Racks to more than 3,000 churches, and has

published numerous editions of about sixty

pamphlets, each dealing with some point of

Catholic teaching, practice, or historical

question. Of course, it has also published

pamphlets and books defensive of the Cath-

olic system as a whole, always having the

Protestant viewpoint in mind, and backing

the Catholic teaching with utterances of

well-informed non-Catholics.

The contact we have had with non-Cath-
olics and anti-Catholics over the United

States has always brought to us every anti-

Catholic publication as well as marked

copies of newspapers in which the Catholic

Church is either praised or attacked. We
were thus enabled to keep our clergy and

people properly posted. We always followed
every professedly anti-Catholic writer or

lecturer, real and bogus ex-priest and nun

until we had their records and could nullify
their propaganda. Every priest should have

Our paper’s aim is to assist pastors in the spir-

itual and financial up-building of the parish.

(10 )



these data contained in Otir "Defamers of

the Church.”

If, in parishes where OUR SUNDAY
VISITOR has long been circulated, its bene-

ficial fruits have not been so noticeable, it

is likely due to the unsystematic manner in

which the literature campaign is handled.

On another page we offer to pastors such
suggestions as will enable them to make

OUR SUNDAY VISITOR and its publica-
tions accomplish better results.

THE ACOLYTE.

It was natural that a printing plant main-

tained solely to serve the Church and the

Catholic people should aim at doing so

through the pastors of churches.

Much which priests should know should
not be published in a paper which reaches

all classes of people. Priests who instruct
converts should understand well the Prot-

estant viewpoint, and be familiar with the

tactics of enemies of the Church every-

where. There should be a paper for priests

only which is published more frequently

than once a month. To meet this need we
began a few years ago the publication of

THE ACOLYTE. The name may, at first
blush, appear misleading. There were those

who for a time had the notion that THE
ACOLYTE was for altar boys. The name

We instruct people in their faith; give them the
answer for our enemies; make them feel proud of
their religion; induce them to support it better; en-

lighten non-Catholics
; expose the errors of the day.

(11)



was suggested by an admirer of OUR SUN-
DAY VISITOR who had been spurring us on
to launch a paper for priests. The word

“Acolyte” means “a server of the priest”

and that is what our Fortnightly was in-

tended to be. THE ACOLYTE appears
twenty-six times a year, and the subscrip-

tion price barely covers the price of the

paper, not to speak of all the work of type-

setting and printing and binding and mail-

ing, caring for the mailing list, getting re-

newals for the paper, procuring writers, etc.

Practically every publication in the Unit-

ed States pays one dollar or more as a com-

mission just to get a subscription. For this

one dollar we “serve the priest” a whole
year. In order to get every pastor of the

United States on our mailing list a friend or-

dered the paper sent complimentary to a

large number. But evidently this was mere-

ly to help them become acquainted with the

periodical. From all sides we now hear THE
ACOLYTE praised, and it is widely quoted.

WE CAN’T AFFORD TO SOLICIT
RENEWALS

But since we are almost making you a
present of the magazine even when you pay
your 1 1.00 subscription, may we ask that you
do not wait for a renewal notice to forward

your subscription? In order to save our-

selves the expense of soliciting renewals we

There is no better way of throwing activity into
church societies than to have them interest them-

selves in the distribution of Catholic literature

( 12 )



have offered the special inducement of a

five-year subscription for $4.00, an amount

which you would pay for one year’s sub-

scription to practically every other maga-

zine.

We have frequently been told that one
issue of THE ACOLYTE has been worth
more than the $1.00 paid for a whole year’s

subscription, such as the early publication

of some important decree from Rome, or

the publication in full of the Mass for the

feast of Christ the King, or of the Little

Flower, or an article on Church Support,

etc.

Within a year’s time the priest can prac-

tically review a large portion of his Semi-

nary course. The several series we have
run on the Liturgy or the new Code of
Canon Law or on points of theology, have
been very helpful and we have been elated
over the very opportunity we have had to
render this service.

You also, dear Father, are anxious to help
the Church in this country, and to render

a service to your brother priests. If, there-

fore, you have ever written anything by

which you could “serve” them to advantage
send it to us for publication. In every dio-

cese priests have written excellent practical

papers for Conferences. If they were good

There should be in every parish a Literary Com-
mittee for the placing of an instructive Catholic

paper in the public library, with the editors of the

local papers, and the influential non-Catholics of the

community.

(13 )



for the priests of one diocese they are likely

good for priests over the country at large.

THE CHILDREN'S PAGE IN O. S. V.
Among the seeming superfluity of Cath-

olic papers and magazines, there has never

been a good Sunday School paper. We have
been importuned time and again to publish

a paper containing instructions not only for

children, but for adult Catholics who, in

youth, did not have the advantage of a

parochial school education. Even at this

time there are more Catholic children in the

public schools than in parochial schools, and

they are hurriedly and inefficiently pre-

pared for their First Holy Communion.

Following this their attendance at religious

instructions is very irregular and unsatis-

factory. Evidently they stand in far greater

need of instructive Catholic literature than

do the children who are in our parish
schools. As a matter of fact they usually
receive less of it. Parents who are quite
indifferent themselves do very little to help

their children.

After taking a poll of the Catholic clergy

to determine whether we should publish a
separate Sunday School paper or incorpor-
ate practical instructions serially in every

issue of OUR SUNDAY VISITOR, we learn-
ed that by far the majority felt that we
should have a CHILDREN’S PAGE in the

Hundreds of priests find it profitable to pay from

parish funds for a subscription to every Catholic

family in the parish.

(14)



weekly paper which reaches so large a

clientele. It was thought that no Sunday

School paper could obtain the huge circula-

tion of OUR SUNDAY VISITOR, and that,
therefore, this paper should be the medium

of instructing both children and adults.

We would call your attention to these in-
structions which occupy the whole of page 4

of OUR SUNDAY VISITOR. These in-
structions combine Catechism, Liturgy and

the Bible in such a way as to make them
very interesting, and to enable the reader

to grasp the true significance of the eccle-

siastical year. The page is well edited by a

priest who gives practically all his time to

it. It is used in hundreds of schools once a

week. In many places the questions asked
of the children form the Home Task be-
tween Friday and Monday.

The reason we do not give the answers to
the questions is that we want parents to
have in their homes a few books of refer-

ence, and we want them to instruct them-
selves by helping the children.

If you have not yet begun to use the

CHILDREN’S PAGE in school, may we not
ask that you consider seriously its adoption

with the beginning of the new school term?

The best way to interest the people in OUR SUN-
DAY VISITOR is to take a copy to the pulpit
about once a month and call their attention to some
special article.

(15 )



COLLECTION ENVELOPES. |c

OUR SUNDAY VISITOR was the first tcl<
advocate the use of the Every-Sundaj

j

Envelope Collection, which is now a fixed'
thing in most of the churches in the United *

States. Last year our presses alone printed 1

more than 23,000,000 of these envelopes.

Since Protestant houses try hard to get thel

business of the Catholic clergy for collec-(

tion envelopes, competition has brought the i

price to a point where it yields very little'

profit.

But since OUR SUNDAY VISITOR does
meet the price of competitors, nearly all of

whom are Protestants, even though for
business reasons they use a Catholic name in
their title, it would appreciate the Catholic

patronage. We expect to have an attractive
envelope next year, and distinctly Catholic.

For many years we have published an
annual edition of OUR SUNDAY VISITOR
dealing with Church Support and recom-

mending the best methods employed by'

Protestants, and we take considerable credit!
for the better support which is rendered by

our Catholic people to their local churches.

Since most parishes start their new sup-
ply of envelopes in January it is clear that

the envelope presses would be idle during

most of the year if orders were received:

Even if your people subscribe to other Catholic

papers (and it pleases us if they do), they can easily

take ours in addition, since it costs only two cents

each Sunday.

(16 )



only a month or two before delivery was

(expected. To avoid congestion we solicit

orders for envelopes long in advance of their

first dating, and offer the best prices during

the summer months in order that our

presses may be kept moving.

This offers an advantage to the priest,

because he gets the envelopes at a lower

cost; and the service must not be paid for

until he begins to use the envelopes months

later. We would be grateful to our patrons
if they would let us have their order for

envelopes even six or eight months in ad-

vance. No priest who has ever started the
Every-Sunday Envelope-way of getting big-

ger collections has abandoned it. Evidently,

therefore, even the successor of any given

pastor will recognize the envelope printing

bill.

WHAT IS DONE WITH THE
EARNINGS?

What has OUR SUNDAY VISITOR been
doing with its earnings if the printing plant

has not been operated to the benefit of those

who control it? It has contributed during
its life time many thousands of dollars to
Home and Foreign Mission work, to the
education of poor boys for the holy priest-

hood. It has founded Burses with Mary-

knoll, the Venard Institution, the Catholic

Protestant literature is given out in most Protest-
ant churches every Sunday; the children always go
home with a Sunday School paper.

(17 )



Church Extension Society, Techny, It has

contributed half the money entailed by the

erection of the Motherhouse of the Mission-

ary Catechists and maintains this Institution.

Now that the Propagation of the Faith is
being established in this country in such a

way that both the Home and Foreign Mis-
sions benefit therefrom, we have invited
the head of the Propagation of the Faith

for Foreign Missions and the Executive

Secretary of the American Board of

Catholic Missions to trusteeship in OUR
SUNDAY VISITOR, and let their Organiza-
tions share equally in its earnings after the

Missionary Catechist School maintenance is

deducted. Everyone must recognize that

this is a very unselfish arrangement on the

part of Bishop Noll, the founder and editor

of OUR SUNDAY VISITOR, since he could
well use all the earnings in his own diocese
where practically every nationality under the

sun is represented and the problems are

acute.

HOW DOES IT EARN AT ALL?
But you may wonder how there can be

any earnings if we sell THE ACOLYTE
below the cost of publication, if we are
merely exchanging dollars with those who
subscribe for OUR SUNDAY VISITOR

If Catholics wish their non-Catholic neighbors to

think differently about the Catholic faith, it is neces-

sary that they place our paper within reach of the

latter. There is nothing bitter in our paper; it is

THE HARMONIZER, without sacrificing principle.

(18)



either in bundle lots or for the paper sent

direct to the homes.

The earnings are largely through adver-

tising. We do not carry a great amount of
advertising because of our limited space,

but because of our wide circulation we get

a good rate for advertisements.

It is generally known that most manu-

facturers do not patronize the columns of a

religious paper. Their contention is that if

they advertise in the paper of one denomi-

nation they must advertise in those of

others. You could render us a service when-

ever you order anything from one who car-
ries national advertising in the secular press

by asking why he does not advertise in OUR
SUNDAY VISITOR.

Holy Scripture invites us to do good “par-

ticularly to those of the household of the

faith.” Therefore the Catholic clergy and

their people should, if possible, purchase

from a Catholic publisher the things which

they can get from him as cheaply as they can

get the same thing elsewhere.

Whenever you patronize OUR SUNDAY
VISITOR you are getting good things at
low cost and at the same time you help the
cause of Mother Church; and when you pay
promptly the Missions are the gainer.

One of the saddest experiences of the Church in
Catholic countries resulted from the people leaving
all propaganda work to the clergy, and depending
themselves for their instruction on the pulpit.

(19)



WHAT OUR GOODS DO COST.
The Parish Monthly.

We sell our high class thirty-two page
Insert for local parish magazines at $4.00

per 100 each month, at $18.00 for $500 copies,

at $35.00 for 1,000 copies. This price in-

cludes not only our thirty-two page “body,”

but also the blank cover stock.

The pastor then sells advertising space

for three pages of the cover and uses as

many other pages to precede and follow our
thirty-two page Insert as he cares to. He
charges merchants at the rate of about

$10.00 a page on the basis of a circulation of

500 copies. He divides the space into half-
pages, quarter-pages, one-eighth pages (or

even smaller spaces) and charges accord-

ingly.

While many pastors are satisfied to break
even and therefore give the magazine gratis

to their parishioners, there are others who
charge fifty cents or one dollar a year sub-

scription for the magazine. Even at one

dollar the year your people get better value

than from most magazines for which they

subscribe. The local tone of the magazine

makes it attractive and the people usually

read it carefully, and ,of course, profitably.

The magazine pays in an indirect way by
eliciting better church support, through the

publication of collection lists, etc.

There is no unity of thought or action among
Catholics of the United States because the same

information is not brought to all of them.

(20 )



Another excellent effect of the publica-

tion of the monthly magazine by the pastor

consists in this that it is regarded as his

personal visit to the homes of the people

each month.

If there be a subscription price charged

for the magazine it can be entered at the

Post Office as second-class mail and sent to

the homes of the people at a low postage

rate. But in that event it is necessary to

have the magazine mailed from the office of

publication, or from Huntington, Indiana,

for which we charge a very nominal price.
About one-half the pastors who distribute
our magazine have all their local printing

done by us
;
the other half have us send the

“Inserts,” blank paper and cover stock to

their printer, and the finishing touches are

done at home.

Our charge for local printing when we
use the same sort of type as is used in the

body of the magazine is $1.50 the page,

whether for reading matter or advertise-

ments, provided the advertisements stand

the same for at least four months. We
charge a little extra for smaller type print-

ing and for tabulated matter, but our prices

are always lower than those which your

local printer will quote.

If you are interested kindly send for

sample copies of our magazine. You are

Only a paper which goes into every corner of the

country is kept in touch with Catholic and anti-

Catholic activities everywhere.

(21)



permitted to give the periodical any title

you please, and publish your own name as
editor.

Cost of Our Sunday Visitor

We sell OUR SUNDAY VISITOR in
bundle lots to pastors or to the head of a

Catholic Society for one dollar the hundred
copws, or in other words at one cent each,
delivered. The retail price is two cents each.
It is better to have it sold rather than given

away at the church door. The pastor, there-
fore, makes at least 100% profit on the pa-
per. He usually makes more, because many
people offer a nickel or a dime for it.

How to Circulate it
Those who place the paper on tables in or

near the vestibule of the church so that

persons may help themselves to the same, do
not get it into the homes of all the people.

This becomes clear when one realizes how
people press through the door to get out of

church on Sunday. The better way is to
have the School Sisters appoint children to

sell the paper at the different exits of the

church. A still better way is to enlist the
services of men to do this. The very pres-
ence of men serving in this capacity is in
itself a powerful argument in favor of the

benefits and the needs of the paper.

Where the St. Vincent de Paul Society

exists their organization has charge of the

Our paper is the popular paper, and is read when

other Catholic papers are neglected.

(22)



sale of the paper and the profits which

accrue go towards helping the poor of the

parish. It is the only way in which this
organization can get support from the whole

parish. In many cities the St. Vincent de
Paul Society raises three-fourths or more

of its money for relief work through the

sale of OUR SUNDAY VISITOR. There is
a growing tendency for parishes to do some-

thing in a Social Service way and when
OUR SUNDAY VISITOR is the medium it
does a twofold good. In many parishes
children are asked to bring two cents a week

to the Sister for the paper, and after it is

used in school the children carry it home to
their parents. Our supreme endeavor,

which should also be yours, is to have the

paper reach especially the indifferent Cath-

olics and the ought-to-bes. Your attention

is called to our new Paper Rack, which will
materially help the sales and which we shall
donate free of charge to the pastor who, not

having been our coustomer, will place an

order for 100 or more copies of O. S. V. for
3 months.

Direct to the Home
In many parishes there is a Literature

Committee functioning under the auspices

of the Holy Name Society or the Knights
of Columbus, and once a year this Commit-
tee canvasses the parish for the purpose of

It emphasizes the blessings people receive from
their own parish church, and makes them more in-
terested members and better contributors.

(23)



getting subscriptions direct to the homes at

seventy-five cents the year. When two hun-
dred copies or more are placed in this way
we accept sixty cents a year for the paper
and let the Organization have the diiference

for any work of its own. Sometimes that

Organization uses the profits for the placing

This ready salesman

is used outside the

church door; in fact it

is often placed on a

street corner, or on

the sidewalk In front

of the church, so that

passersby may help

themselves to papers

on week-days. Over

the Rack Is a solid coin

box for offerings.

We shall make a
present of this rack to

all NEW CUSTOMERS
who will order 100 OR

MORE papers each
week. Let OLD pa-
trons who would like

to have the Rack write

to us.

It is the best paper to put into the homes of

mixed marriages.

(24)



of OUR SUNDAY VISITOR in the hands of
non-Catholics,

As we remarked earlier in this conversa-

tion with you, we take subscriptions for

Protestants for the last edition of each

month, or for twelve copies at twenty cents

the year, sent direct to the homes of the

people.

Following the Klan reaction, and the

nomination of a Catholic for the presidency

with the usual circulation of anti-Catholic

accusations, this is an excellent time for

interesting non-Catholics in the Catholic

viewpoint. It is unnecessary to remind you

that every pastor has an obligation to do

something to remove the prejudices of

Protestants and to interest them in the

Catholic faith.

All our resources are at your disposal to

accomplish this end. We offer the means;
it rests with you to make use of them in
your particular community.

COLLECTION ENVELOPES

Our prices on sets of 52 envelopes, num-

bered and dated, and enclosed in attractive

cartons are shown on schedule below. Of

course these prices change slightly from time

to time, but up to October 1st will be subject

to a discount of one-sixth off of list. As al-

It is the best convert-maker in this country, and

it always remove considerable prejudice when it
reaches the homes of non-Catholics.

(25 )



ready observed, we would ask that you, who

have not placed your order for envelopes for

the year 1929, send your order in now—^the
sooner, the better. You will not have to

pay for the same until 30 days after you be-

gin to use them next year. Qtmlity and

dependability considered, you can’t buy

cheaper envelopes anywhere else.

LIST PRICE OF ENVELOPES
Junior

(Size 3%x2%)
No. Sets

Single Pocket
Printed Black

Double Pocket
Printed Black

and Red

50 Sets $ 6.00 $ 6.50

101 Sets 10.61 11.62

251 Sets 25.10 27.61

401 Sets .38.10 42.11

750 Sets 71.25 78.75

1000 Sets 90.00 100.00

IP WHITE add one-half cent per set.
IP TINTED add 2 cents' per set.

Adult

(Size 414x21/^)

No. Sets

Single Pocket

Printed Black

Double Pocket

Printed Black
and Red

50 Sets _ .$ 6.25 $ 6.75

101 Sets 11.11 12.12

251 Sets 26.36 28.87

401 Sets 40.10 44.11

750 Sets 75.00 82.50

1000 Sets 95.00 105.00

r WHITE add one-half cent per set.
IP TINTED add 2 cents per set.

If a quantity not shown here is desired, the same pro-

portionate charge per set will hold as for the nearest

lower quantity.

We can also supply larger size envelopes if you prefer
them—Write us for prices.

If you have tried to interest your people in Cath-

olic literature without much success, this is the
strongest reason why you should not give up. Their
lack of interest is a symptom which evidences their
need of it.

(26 )



PAMPHLET RACKS

We sell a very neat Pamphlet Rack, ma-
hogany finished, containing an excellent coin

box, and twelve pockets for pamphlets at

$10.00. These are usually hung in the vesti-

bule of churches or just inside the church

proper.

We also have a small rack to be placed in
hotels, railway and interurban stations, in

hospitals, or outside the churches, without

coin box at $2.00.

But you will be particularly interested in

our new Paper Rack, which is illustrated

on another page. It sells for $4.00, delivered,

but will be presented to pastors who will

agree to make use of it to increase the sale

of 0. S. V.

Our pamphlets are sold at a very low cost

and they deal particularly with the things

which Catholics should know in order to be
able to answer the charges of non-Catholics.

We have never boasted of it, but some of
our books and pamphlets have gone through

larger editions than any Catholic pamphlets

or books hitherto ever printed. Our thirty-

two page pamphlet, entitled “THE CATHO-
LIC ANSWER,” has reached a circulation of
more than 2,000,000. It sells at $2.00 the

100 copies.

There is no better way to emphasize the impor-
tance of Catholic literature than to have it distribut-

ed at the church door. It is the pastor’s way of let-
ting actions speak louder than words.

(27 )



HAVE YOU THESE BOOKS?
Our 128-page book, entitled “FATHER

SMITH INSTRUCTS JACKSON,” has gone
through 24 editions of 10,000 each. It is the

best book in existence for converts and peo-

ple who show an interest in the Catholic
faith. It covers the whole Catechism in dia-

logue form. It represents Jackson coming

for one instruction after another to Father

Smith. The non-Catholic viewpoint is par-

ticularly kept in mind and the wrong impres-

sions of the Protestants easily dissipated.

This may be had both in paper and cloth. In
paper the book sells for 30c and in cloth, at

60c. In quantity it sells at a lower price.

Our latest book, entitled “CATHOLIC
FACTS,” which made its first appearance
last Christmas, has already undergone three

large editions. This book, vest pocket size,

contains 260 pages closely printed in order to

get “multum in parvo” and sells at |1.00 the

copy in leather binding; at 75c the copy or

fabrikoid binding; and at 35c the copy or

$25.00 the 100 in excellent cloth binding. The

whole Catholic system is explained and de-

fended in this work and valuable statistical

matter is given on all countries of the world.

ALL KINDS OF PRINTING
Of course, we are able to do any sort of

printing your local printer can do, whether

it be stationery, your pastoral letter, your

Use O. S. V. as a Sunday School Paper for chil-

dren and adults.

(28 )



Size 8/2x11 inches

#uttitau MsHttv MasB Card

Prayers are continued on opposite side

financial report, etc. We have Cards for the
Sick Room containing prayers for the dying
and instructions concerning the manner of

Have children who are not in a parish school bring

written answers every Sunday to questions which

appear on our Children’s Page. It will be the most

effective way of teaching Catechism.

(29 )



Size 11x17 Inches;,* $1.00 the dozen

•tue
\^^tWAWyr0Kpir/ri(^y.

WE3RE m

Moly Matrimony
According to the Rite of ttt?

M>oLY Catholic ©hurcr*
and the LAWS of the STATB <rf,__
at on th$< :

day of— the Year^tJlT Qur tord'JS^v
•WiTisisses

What Tbcj^DLfr -Gsa Has ^neci tcts^ptl^eir tfo Mab Put Aspij^er

(30 )



getting ready for the priest when he is called

to the home. We have Cards containing the
Mass prayers to be said in common by school

children. We have leaflets for the pastor to
place in the hands of non-CathoUcs who may

be courting Catholics; leaflets for the Con-

fessor to hand to the penitent, dealing with

things which require just a little too much

explanation in the confessional. We have
Marriage Certificates for the pastor to fill

out and to present to the newly weds.

Write for samples and prices of our

beautiful calendar for 1929, on which you

may add your greetings.

OUR SUNDAY VISITOR AND OTHER
CATHOLIC PAPERS

There are pastors who hesitate to back

OUR SUNDAY VISITOR in an unlimited
way for fear that they will withdraw support
and loyalty from the diocesan or local Catho-

lic paper. Our long experience, however,

has proved that OUR SUNDAY VISITOR
has been the very best advance agent for

other Catholic papers, since it creates a taste

for Catholic literature generally. If you

were to make a canvass of your parish you
would probably find that less than one-fourth

of your people are subscribing to the local

Catholic paper, and that in the one-fourth

are included your best parishioners, who need

If more priests do not publish a parish magazine,

it is because hitherto it would have entailed too

much work. We have solved the problem.

(31)



the paper least. The three-fourths seldom

yield to the importunities of the agent for the

Catholic paper, even though he has a deep

interest in getting the subscription. It us-

ually means for him a commission larger

than the whole subscription price of OUR
SUNDAY VISITOR. These three-fourths
can be reached by OUR SUNDAY VISITOR
at the church door or through the systematic

effort I have proposed. Therefore most of

them will hearken to the solicitation of oth-

er papers’ agents because the people will

have developed a taste for Catholic reading.

In order not to check the circulation of the

diocesan paper, OUR SUNDAY VISITOR
has withheld the publication of Catholic

news, and has rather taken the nature of a

magazine in newspaper form. We do give a
brief summary of the world’s best news,, and
could supply as much as do the other papers

because we are subscribers to the N. C. W. C.
News Service.

j

Fill out the enclosed card and
|

I

after expressing your wants,
|

I

send it to Our Sunday Visitor,
|

I

Huntington, Indiana.
|

»iin—•uii^—UH—nn—iiii>—nii>—iiii~>nii— UM— iit^

All lengthy announcements and money talks

(which in large churches are not often clearly un-

derstood) can be dispensed with where pastors dis-

tribute such a magazine.

( 32 )



Part II

THE

READY

ANSWER



WE CAN ALL LIVE IN HARMONY

CATHOLICS AND PROTESTANTS
Why cannot Catholics and Protestants differ in re-

ligion, as do Methodists and Baptists, Presbyterians
and Episcopalians, and at the same time live as peace-
ably with one another as these other groups do? If
they do not it is not the fault of Catholics, who never
make religion an issue in social, business, or political
life. Never do they inquire concerning the religious
affiliation of the politician. Never do they seek to
learn whether the merchant they deal with is Catholic,
Protestant or infidel.

Never, in the whole history of our country have
Catholic men and women offered their services, at so
much per lecture, for an anti-Protestant speech.
Not one among the 20,000 priests in the United

States could be induced to permit a man or woman
to deliver a series of lectures, or even one lecture,
against the Methodists, or Baptists, or Presbyterians,
or any other church group. Yet at this moment there
are more than 100 individuals making a fat living by
delivering tirades against the Catholic Church from
Protestant pulpits. This condition would be repre-
hensible, even if these professional anti-Catholics were
honest and sincere, but it is shameful when you con-
sider that most of them sail under false colors, repre-
senting themselves as ex-priests and ex-nuns—^while
very few of them have ever been affiliated with the
Catholic Church in any way.

George Washington and Abraham Lincoln warned
Americans against religious intolerance; and in March,
1922, the late President Harding declared that the most
unpleasant experience he had in office was created by
such intolerance. He was not referring to the Catholics
at all, who molested him very little, if any. It was
non-Catholic intolerance of Catholicism and not Cath-
olic intolerance of Protestantism.

Catholic support no anti-Protestant paper, while
such a paper certainly would be warranted in these
days, in self-defence.

Catholics are taught to love everybody, to assume
that those who differ from them in religion are in
good faith, and to let Almighty God be Judge concern-
ing every person’s dispositions for salvation. We are
Americans all, and religion does not affect the citizen-
ship of any. Religion belongs to the supernatural

realm, and has no necessary connection with com-
merce, or social life. All are agreed that morality

needs a religious backing, but the country’s stability
does not depend on either Catholic or Protestant pre-
dominance. This country was discovered by a Cath-
olic, was first settled by Catholics, and most of its great



explorers were not only Catholics, but priests, c‘f
whom there are many monumental traces to this
day. Catholics set the first example of religious tol-
eration in the colony of Maryland in 1650, when they
incorporated the provision in the very Constitution of
that colony.

The Constitution of the United Stat»es, the Constitu-
tion of the different states of the Union, place all re-
ligions on an equal footing. Therefore, they are not
Americans who stir up animosity between Protestants
and Catholics.

CATHOLICS AND MASONS
It is quite common for members of Freemasonry to

assume that the Catholic Church has no use for them,
though Catholics never identify any man with his lodge
affiliations.

The Catholic Church does not believe in oath-bound
secret societies, and therefore objects to her people
joining them; but she recognizes the right of those not
of her fold to follow their own convictions in this re-
gard. Methodists prefer not to join the Baptist <;hurch,
and Baptists prefer not to belong to the Presbyterian
Church, but this does not mean that one group should
be hostile to the other, in social, or business or political
life. On the same principle Catholics may remain out
of Masonry without entertaining the least ill will to-
wards those who prefer to be in it.
The Catholic Church was under the ban of Masonry

before Masonry was interdicted by the Catholic Church;
and the form of Masonry which was formerly condemned
was that which the Scottish Rite and Blue Lodge
Masonry themselves condemn—the Grand Orient of
Latin countries, which is atheistic and anti-Christian.
The Catholic Church is not the only religious organi-

zation which does not believe in oath-bound secret
societies. Most branches of the Lutheran Church, the
Free Methodists, the United Brethren, and others take
the same stand. In fact, sixty years ago nearly every
religious body in the United States acted likewise.

If Masonry has become quite hostile to the Catholic
Church even in this country, it is because it has been
influenced largely by the professional anti-Catholic or-
ganizations, which have been long playing on the preju-
dices of its members, and making capital of the oppo-
sition of the Catholic Church to oath-bound secret
societies. This is evident from the character of the
New Age, and of the Fellowship Forum, and a few other
Masonic publications, especially of the Southern juris-
diction. The high-class Masonic Journals are not in
sympathy with the campaign of hate which these are
waging. Even the editor of a Southern Masonic paper
(The Masonic Herald) had this to say in a letter to
the New York Times, August 28, 1923: “The conflict
between the Klan and the Masonic instructions can
never be reconciled in one human heart. Thus it is

(35 )



that genuine Masons—Masons who are such in their
hearts—cannot be Klansmen and cannot welcome with
true brotherly love Klansmen into their lodges.

“DAVID MEYERHARDT, Editor Masonic Herald.”
Rome, Ga., August 28, 1923.
In their relations with Protestants, Catholics never

concern themselves about their lodge affiliations.
We readily grant that Masons can be good men, that

their order stands for lofty ideals, that thousands of
them are business associates of Catholics, that they are
sincere in their friendship to Catholics. We also know
that the reciprocal friendship of Catholics, and even of
the clergy, for Masons is equally sincere. The ban is
on both sides, but whatever open hostility exists in this
country is on the side of Masonry only.
The Knights of Columbus are not an oath -bound

secret society, nor are they anti-Masons. They would
be glad to co-operate with the Masonic Order, or any
other fraternal society, in everything outside the sphere
of religion, and Masons declare that they have nothing
to do with religion as such. Therefore, there is no
ground for unfriendliness between Masons and Catholics.

HOW ABOUT PROTESTANT MARRIAGES?
Enemies of the Catholic Church have aroused the

prejudices of non-Catholics most successfully by circu-
lating the lie that Protestants are not validly married
in the eyes of Catholics.
The Canon Law of the Catholic Church declares that

the marriages of Protestants are to be regarded as valid,
and this should settle the question.
Everyone knows how sacredly the Catholic Church

regards marriage, and how unalterably she is opposed
to divorce. She teaches that the marriage contract
differs from all others in this, that it had the Almighty
for its direct author; that God Himself united our first
parents as man and wife; that at the time He directed
them (Genesis I, 28) “to increase and multiply,” He
blessed them. Hence marriage from the beginning had
a religious aspect. In the New Dispensation Christ
emphasized both the divine origin of marriage and its
indissoluble character when He said “What therefore
God hath joined together, let no man put asunder.”
At the very threshhold of His ministry, Christ attended
a marriage (John II, 1-2). He did this evidently in
order to bless the marriage, and to lay emphasis on its
sacred character. Christ’s union with His Church is a
religious and holy union as well as lasting; yet St. Paul
compares to It the union of husband and wife. There-
fore among Christians marriage was to be both sacred
and indissoluble.
A healthy state of society demands the stability of

marriage, and the Christian up-bringing of children de-
mands that the family be religious. If our country
leads all others in divorce, may it not be because our

(36)



people consider neither the character nor the primary

purpose of marriage itself before they enter it?
Of course, the Catholic Church regards as valid even

the marriage of two non-Christians, but she maintains
that when two baptized people marry, whether they be
Catholics or Protestants, they enter a valid contract and

receive a sacrament as well.
But since most Protestant churches believe in only

two sacraments, namely that of Baptism and the Lord’s
Supper, it were not consistent for a Catholic to have
his or her marriage witnessed by one who does not
believe as he or she does about its sacramental char-

acter. This explains the reason for the Church’s law

with reference to Catholics themselves; but how people
can conclude therefroom that the Church denies the
validity of a marriage between Protestants unless it be
performed by the priest, is unexplainable. We offer
$1,000 reward for proof that the marriage laws of the
Catholic Church pretend to nullify the marriages of
Protestants.

CATHOLICS AND THEIR
COUNTRY.

AMERICA OWES MUCH TO CATHOLICS
If there were such a thing as priority of right in this

country it would belong to Catholics. Whether America
was discovered by Columbus, or by some other mariner
several centuries before, it was discovered by a Catho-
lic. In fact, in either instance the motive of the dis-
coverer was to bring the Catholic faith to the aborigines.
The first missionaries to America were Catholic, who
not only dedicated their lives, (and in some instances
died martyrs), to the work of civilizing and christianiz-
ing the natives, but explored our lakes and rivers, gave
names to what are now hundreds of towns and cities,
and loved this land passionately.
Religious freedom, which adherents of many religious

organizations, such as the Puritans and other dissenters
of England did not enjoy in their own land, is our
country’s greatest boast. But even after some of these
persecuted religious groups established themselves here,
they formed colonies in which their particular brand of
religion alone was tolerated. But when Lord Baltimore
established the Maryland Catholic colony he incorpor-
ated the provision of religious toleration in the very
constitution of his colony and Invited thereto those who
were persecuted in the others. [Read Bancroft].
When the Colonies declared war on the mother coun-

try, whence came outside aid? Prom Catholic Prance
came Lafayette, from Catholic Poland, Pulaski and
Kosciusko, from Quebec and Ireland, both men and

(37 )



money. By a special letter Washington thanked the
Catholics of his day for the prominent part they took in
the War of Independence. When the Declaration of Inde-
pendence was signed the one who risked more than any
other, because of his great fortune, was Charles Carroll
of Carrollton, a Catholic. In the War of the Rebellion,
though the Catholic body was not numerically strong, it
furnished Lincoln with a whole host of brave generals,
among them Sheridan, Meade, Lane, Sickles, Shields,
Buell, Mulligan, Meagher and Rosecrans.
When the United States declared war against

Spain, Catholics did not take account of the religion of
that country, and saw in her only an enemy that must
be defeated, and they flocked to the colors as patrioti-
cally as any other group. In the late war the Catholics
of France, Belgium, and Italy joined Protestant England
in flghting against Catholic Austria, and against the
Catholics of the Rhineland. In the army and navy of
the United States, when war was declared, Catholics
were represented by a far greater percentage than the
Catholic body bore to the total population. Secretary
Denby declared only recently (September 17, 1923) that
Catholics constituted more than 45 per cent of the
marines, our most effective flghting force; they pre-
dominated over any other religious group In the Rain-
bow Division, which did most to end the war. General
Poch, the generalissimo during the world-war, is a fer-
vent Catholic, and has a brother a priest.
Owing to her determined stand against Socialism,

against the divorce evil, and in favor of religion in
education, the Catholic Church in the United States is
doing her best in the time of peace to insure the per-
petuity of our Republic.

CHURCH AND STATE
The Catholic Church thrives under any form of Gov-

ernment if it be given the same liberty that every
religious denomination needs. During the last ten years
there has been a great trend towards Democracies and
Republics; but has it occurred to you that the first
Republic, that of San Marino, was endorsed by the Pope
himself; that the oldest Republic the world knows of
has always been Catholic; that in twenty-three out of
about thirty Republics today the Catholic religion pre-
dominates?

The Catholic Church does not hold that the union of
Church and State is necessary; nor does she advocate
the union of Church and State in countries where it
would not work smoothly, or where the people are
divided among many religions.
Judging from the accusations of the enemies of the

Catholic Church in this country one would conclude
that there is no union of Church and State except in
Catholic countries, and that the Church aims at such
union here. As a matter of fact there is union of

(38 )



Church and State in Protestant countries, and a union
niuch closer than exists in any Catholic country; a
union so close that the head of the State and tne head
of the Church is the same person, such as there is in
England, Denmark, Sweden, Norway now, and as there
was in Germany and Russia before the war. The Catho-
lic Church never knew of such an extreme union except
in the States of the Church in a part of Italy at one
time. The spiritual ruler of the Protestant countries
mentioned is temporal ruler as well. Yet people resent
the very idea of the Pope being a temporal ruler even
over a very small territory, where it was deemed neces-
sary in order that he might have the independence
requisite to preside over the Church without interfer-
ence from a hostile power.

It is true that the Church opposed separation in cer-
tain countries, where there had been union of Church
and State, but only because separation meant persecu-
tion, the confiscation of Church property, and the with-
drav/al of religious freedom. Such separation as we
have in the United States has the Church’s warmest
approbation. The Catholics of the United States never
dream of a union between this Republic and the Catholic
Church, but the wind is blowing in the direction of a
union of our Republic with Protestantism. Even anti-
Catholic organizations, which have no special love for
Protestantism, but profess it in order to win the
sympathy of Protestants, declare in favor of “only
Protestants for public office.” Of course their program
is a flagrant violation of the letter and spirit of the
Constitution, and savors of union between Church and
State.

CATHOLICS OWE NO CIVIL ALLEGIANCE
TO ROME.

POPE PIUS X.—In an address to a Party of Pilgrims
from the Argentine Republic.

—“The Church will al-
ways defend the constituted authorities, imposing love,
obedience, respect and observance of the laws, helping
the State to provide for the maintenance of peace.”
CARDINAL GIBBONS.—“In matters concerning his

civil welfare, or that of his country, every Roman Cath-
olic is as free as any other American citizen to act as
his wisdom and conscience dictate.”
CARDINAL NEWMAN.—“The Pope,” p. 68.—“Were I

a soldier or sailor in her Majesty’s service in a just
war, and should the Pope suddenly bid all Catholics to
retire from her service, I should not obey him.”
BISHOP ENGLAND.—Charleston, S. C.—“Let the Pope

and Cardinals and all the powers of the Catholic world
united make the least encroachment on that Constitu-
tion, we will protect it with our lives. Summon a Gen-
eral Council. Let that Council interfere in the mode
of our electing but an assistant to a turnkey in a prison
—we deny the right; we reject its usurpation.”

(39 )



REV. a. P. MoKEY, C. M.—In "The Marian,” 1923.—
“If by any impossible supposition, the Pope should man
army and fleet to storm our coast, do you know what
Catholics would do? You would have two million Cath-
olics in the American army ready to die to resist the
Pope’s invasion; you would have eighteen million

Catholics in their homes praying for their sons, brothers
and fathers in the fleld; you would have forty-five
thousand Catholic nuns upon their knees before the
Tabernacles beseeching the God of armies to strike the
guns from the Roman emissaries; you would have
twenty thousand priests in the front ranks of the army
fighting until they died for the Constitution of the

United States. We would be loyal Catholics, still we
would say to that Pope: ‘We shall render to God the
things that are God’s’. Yes, but we will render also
unto Caesar the things that are Caesar’s.”

The District of Columbia, the seat of our own civil
government, is politically independent of any state.
The President is not under the civil rule of the Governor
of Maryland, or of Delaware, for instance. If such
independence is necessary for the head of a government
which is purely national, how much more necessary is
it for a ruler whose spiritual jurisdiction is interna-
tional? The importance of such a seat of independence
is all that Catholics mean when they defend Temporal
Power for the Pope. It does not mean temporal rule
over the world.

CATHOLIC CHURCH IS NOT IN POLITICS.
The most unfounded of all charges is that which

insists that the Catholic hierarchy in the Unitel States
is engaged in politics, and that Catholics are directed
by their clergy, or even by the Pope, how to cast their
votes. It should be easy to convince any observant
person that the Catholic Church dabbles in politics
less than any other. How could enemies of the Cath-
olic Church in Italy, France, Spain, Portugal, Mexico,
and several other countries, where they constitute an
insignificant minority, secure control of the govern-
ment? The bulk of the population in these countries is
in sympathy with the Church, yet the Church actually
discourages them from organizing for any political pur-
pose. Only last year the bishops of France and Spain
declared against the formation of a Catholic party in
their respective countries. A year ago the Vatican
Secretary of State sent a letter to all Italian bishops,
reminding them of the established discipline of the
Church, not to participate officially in any celebrations
of a political character. The Vatican never did any-
thing even to promote the Popular Party, which was
based on Catholic principles.

In this country the bishops have never discussed
politics at one of their meetings; they have never
petitioned the President nor congress for or against

(40 )



any political measure. The bishops do not know what
one another’s politics are; neither do priests. No
priest may preach a political sermon from his pulpit,
and the Catholic people would be the first to resent it
if one attempted to do so. Even the Jesuit, whose
name our enemies have made a synonym for political
scheming, is forbidden by the rule of his Society to
engage in secular politics. If the Catholic hierarchy
in this country has been in politics, it has surely suc-
ceeded very poorly, because we haven’t nearly the
number in Congress or in State Legislatures which
our strength in this country would warrant. More-
over, while our enemies have repeated their charge for
70 years, they have never been able to point out a
single instance of Catholic political control. The
Knights of Columbus are forbidden to bring politics
into the Council chamber.
William J. Bryan, who ran for high office possibly

more than any other man living, should know, and he
declared that those who are acquainted with Catholics
in public life know that their Church does not dictate
to them.

The Presbyterians in the United States are only one-
tenth as numerous as Catholics, yet under Wilson, the
President, Vice-President, and Secretary of State
were Presbyterians, and Catholics found no fault with
it at all. But what if we had a Catholic President,
a Catholic Vice-President, a Catholic Secretary of
State at the same time? You know what a howl would
go up about Rome’s control of the United States gov-
ernment. One thing should be patent to everyone,
and it is that those who organize to oppose Catholics
do the very thing which they falsely accuse Catholics
of doing; they are steeped in politics, and strive to
gain their ends by politics.

In 1917, Pope Benedict XY, in an Encyclical Letter
to all the bishops of the world insisted that “the sub-
ject matter of sermons must be essentially sacred
But all preachers,’’ the Decree continues, “are forbid-
den entirely and absolutely to treat in church of po-
litical matters.

NO PRESIDENT WAS KILLED BY A
CATHOLIC

Ex-Priest Chiniquy started the legend that President
Lincoln was assassinated by the Jesuits, employing as
their tool John Wilkes Booth, “a convert to the Catho-
lic Faith.’’ This legend has marched along, never-
theless, taking on additions, like many another myth;
for if people will believe that Booth was a Catholic, why
not impose it upon them that all the assassins of Amer-
ican Presidents were Catholics? So we find anti-Cath-
olic lecturers asserting that Charles J. Guiteau was a
Catholic, and so, also was the anarchist who shot Mc-
Kinley.

( 41 )



As a matt«f“ of fact, w©ne of these miscreants were
Catholics. Guiteau and Czolgosz were haters of Cath-
olicism, and in that respect especially eligible for mem-
bership in the secret proscriptive societies. No church
or creed is to be held responsible for the crimes these
men commited.
John Wilkes Booth, born in Maryland in 1839, was a

son of the eccentric English actor, Junius Brutus
Booth, who came to this country in 1826. The Booth
family were Anglicans. He was scarcely twenty- six
years old when he formed the conspiracy to murder
Lincoln. His body is interred in the Booth family lot
in Greenmount, a non-sectarian cemetery at Baltimore.

The trial of Guiteau is fully reported; and the sum-
mary, printed in Appleton’s Annual Cyclopedia, 1881,
informs us that he was for five years a member of the
peculiar sect known as the Oneida Community; that he
joined the Young Men’s Christian Association. His
brother-in-law testifies that Guiteau was strongly
prejudiced against the Catholics. We subjoin his state-
ment:

‘T am a brother-in-law of Charles Guiteau, the slayer
of President Garfield. Was Guitau a Catholic? Well
I should think not. Charles Guiteau hated the Catholic
Church with all the hate that was in him. He was a
Protestant, converted by Moody. He told many a time
that God inspired him to kill Garfield. He was insane
on that one subject. This is absolute truth and I would
take my oath to that effect.” (Given at St. John’s,
Mich., Sept. 17, 1913).

“CHARLES G. WHITE.”
Leon Czolgosz was the son of a Polish-born father,

who resided at Cleveland. We find the press reports as
to his identity reprinted in Tyler’s “Life of McKinley.”

He (Czolgosz) said he had been studying these doc-
trines (anarchism) for some time, that he did not be-
lieve in government, the church or the married rela-
tion” (P. 463). While acknowledging himself an an-
archist, he did not state to what branch of the organ-
ization he belonged. “He declined to see a minister or
priest of any denomination. He died without religious
ministrations” (Pp 513-17).

ROME DOES NOT CONTROL THE PRESS
You have often heard that “Rome controls the

press,” While Catholics have always maintained the
contrary. Who is right? Well, read what the Com-
mercial Appeal, of Memphis, Tenn., said very recently
(August 12, 1923):

“There are fifteen directors in the Associated Press.
They are elected by the members after public nomin-
ation of two or three candidates for each position. All
of the directors are Protestants except one. That one

is a Jew. The southern directors are Clark W. Howell,

( 42 )



editor of the Atlanta Constitution, and Fi^ed I. Thomp-
son, editor of the Mobile Register and the Birmingham
Age- Herald, some of the directors are Presbyterians,
some are Episcopalians, some are Methodists and some
are Baptists.

“We don’t know how hard any of them practise
their religion, but there is not a finer body of Ameri-
cans in this country. Just now we recall that Mr. E.
H. Baker, editor of the Plain Dealer, Cleveland, is one
of the most active Y. M. C. A. workers in this country.
“We can’t imagine that Mr. Clark Howell or Mr.

Fred Thompson would permit the Pope to take over
the Associated Press without a public protest.

“Melville E. Stone, for many years general manager
of the Associated Press, is a Methodist and the son
of a Methodist preacher. Frank B. Noyes, president
of the Associated Press, is a Protestant, and has been
at the head of the organization for twenty years. He
is the editor of the Washington Star.
“Frederick Ray Martin, general manager of the As-

sociated Press, is a Harvard graduate and a New
England Congregationalist. Mr. U. L. McCall, super-
intendent of all the Associated Press operations in the
South, is a member of the Baptist Church.
“Considerable free lying has been done about the

Commercial Appeal in the carrying on of this propa-
ganda.
“We never paid any attention to the religious affilia-

tions of anybody on this paper until people who didn’t
know said what they were and said the Commercial
Appeal was what it was not.’’

If any religious organization, therefore, had a griev-
ance, the Catholic Church would have, because even
the well-intentioned Protestant often fails to get the
Catholic viewpoint in transmitting news which relates
to the Catholic Church. This possibly explains the
many colored reports carried in the Associated and
United Press from Rome.

CATHOLICS AND THE PUBLIC
SCHOOLS.

THINGS NEVER SAID BY CATHOLIC
PRELATES

Americans generally are deeply interested in the pub-
lic schools, and therefore it is an easy matter for
enemies of the Catholic Church to arouse their preju-
dices by representing that Catholics are hostile to the
public schools, and would, if they could, destroy them.
To this end Catholic priests and prelates, long since

dead, are made to say things they never uttered, and

(43 )



the bogus quotations are spread broadcast. As a mat-
ter of fact, the Catholic clergy criticize our public
schools far less frequently than do churchmen of other
denominations. Whatever weaknesses the schoools have
are pointed out chiefly by those mostly interested—by
those to whom the direction of the schools is com-
mitted. Criticism, when constructive, bespeaks rather
a friendly interest than hostility.

We reproduce herewith a few fake quotations credited
to Catholic churchmen and editors, together with our
comment:

“We must take part in the elections, move in solid
mass in every state against the party pledged to
sustain the integrity of the public schools.”

—

Cardinal McCIosky.

Cardinal McCloskey (not McCIosky) never uttered
these words. The poor man has been dead for forty
years, and hence he himself cannot contradict the
forger. But no prelate of the Catholic Church ever
stultified himself by giving such orders, which would
not have been obeyed even if given.

“The state has no right to educate, and when the
state undertakes the work of education it is usurp-
ing the power of the Church.”

—

Bishop McQuade,
In a Lecture In Boston, Feb. 13, 1876.

Bishop McQuaid (not McQuade) has also gone to his
reward. Why go back to 1876 (forty-seven years ago) to
secure evidence to convict the Catholic Church today?

“The day is not far distant when Catholics, at
the order of the Pope, will refuse to pay the school
tax and will send bullets into the breasts of the
officials who atempt to collect them.”

—

Mngr.
Cappell.

Who is Mngr. (Msgr., I suppose) Cappell? His name
does not appear in the Directory of Catholic priests and
prelates. Granting that he li\ed forty years ago, he
never uttered those words.

“Education must be controlled by Catholic au-
thorities, and under education the opinions of the
individuals and utterances of the press are included,
and many opinions are to be forbidden by the
secular arm, under the authority of the Church
even to war and bloodshed.”

—

Priest Hecker, quoted
by ‘^Catholic World,'' July, 1870.

While the spuriousness of this quotaion is plain at
first sight, we took the trouble to consult the issue of
the Catholic World, date of July, 1870, and find nothing
that bears any resemblance to this forged paragraph.

“The common schools of this country are sinks of
moral pollution and nurseries of hell.”

—

The ‘‘Chicago
Tablet."

There is no such paper as the “Chicago Tablet.”
“The public schools have produced nothing but a

( 44 )



Godless generation of thieves and blackguards. ’—

Priest Shaner.
Who is ‘‘Priest Shaner,’* please?
Numerous other utterances are ascribed to Catholic

priests and prelates, who either never lived at all or
who have been dead for many years, and who, there-
fore, cannot contradict their accusers.

RELIGION IN EDUCATION

Failure to patronize an institution does not spell hos-
tility. Sixty million people of the United States do not
patronize any of the churches; but it were wrong to
conclude that they are opposed to Christianity. They
would not want the churches abolished; neither would
Catholics want the public schools abolished.
Half the Catholic children of the United States do

attend the public schools; and those who attend the
parochial schools do so, not because of hostility, but
because their parents want them under religious in-
fluence during their formative years.
We doubt if there is a Christian in the land who

does not believe that the religious element should enter
into education. What is this but an endorsement of the
parochial school idea? What is the purpose of the
Boy Scouts, of the Girl Scouts, of the Hi-Y, if not to
place the youth of the land under the influence of re-
ligion? Why are the Rotary and Kiwanis Clubs so in-
terested in the boy? Why do we have our youths chap-
eroned to the summer camp by a religious director?
"V^at is the purpose of the Religious Education Asso-
ciation which meets three days every year? Why do
all denominations pass resolutions at their every Con-
ference or Convention in favor of more religious train-
ing for the American youth? Why is there such wide-
spread agitation for week-day religious instruction for
public school children?

Who are they who are bent most on destroying the
religious schools? They are the Bolsheviki of Russia,
the atheistic organizations in several countries, the
infldel organizations in our own country, which publish
several scores of papers and periodicals. Their one
motive in fighting the private school is to take religion
away from the rising generation, so that sovietism will
have a better chance in the next generation. Those who
abet the movement to destroy the religious school may
or may not sympathize with these radicals, but they
are, for all that, helping them in their most anti-Chris-
tian purpose.

The Church realizes that the State cannot teach re-
ligion, and, therefore, she approves of our public educa-
tional system for all that it does. She shows her ap-
proval by copying its curriculum. But because the Cath-
olic Church believes that religion is such a vital part of
education, she has ever been willing to make great
sacrifices to supply it in a system of schools of her own,
which is much older than the public school system.

(45 )



No, there is no hostility on the part of Catholics to-
wards the public school; but much hostility on the part
of non-Catholics towards the parochial school. This
hostility is most inconsistent, because every Christian
upholds the principle upon which the parochial school is
based. Even Tom Watson, while fighting the Catholic
school because it pleased his readers, had his own
daughter in one of them.

THE CHURCH AND ILLITERACY
From .the day that our Divine Savior addressed His

parting words to the Church, “Go, teach,” she has lent
herself to popular education. Priests and nuns of the
Catholic Church wrote the first school text books; they
copied and recopied the sacred scriptures, and wrote
books from which children for more than one thousand
years received both their secular and religious training.
She founded the greatest universities which exist today,
including those of Oxford and Cambridge, Paris and
Bologna, Ferrara and Salamanca, Copenhagen and
Prague.

Since the so-called Reformation fewer universities
have been founded by all the Protestant churches com-
bined than were founded by the Catholic Church alone
before the Reformation. Yet we are told that the world
was in the dark until the rise of Protestantism.
What student of history would not tell you that our

enlightened age has never produced artists, sculptors,
architects, musicians, such as the thirteenth century
produced—300 years before Protestantism was born? If
there be question of eminent scientists of the last gen-
eration, how about Galvani, Volta, Ampere, Gramme,
and others in electricity? Pasteur, Roentgen, Professor
and Madam Curie, Murphy, etc., in chemistry and
medicine.

In America the school is the child of the Church.
Harvard, and Yale, and, in fact, nearly all our great
universities, were, in the beginning, religious schools.
For two hundred years after the settlement of the thir-
teen colonies, there were no schools in America but
church schools. Even today more than half of all col-
lege students in the United States are enrolled in Chris-
tian schools. Of the 119 colleges east of the Mississippi
River, 100 are under the management of religious or-
ganizations. The religious bodies of the United States
maintain 300 of the 400 standard American colleges.
Among the Presidents of the United Staes we find
eighteen college men, and of this number sixteen were
products of Christian colleges. Among the Justices of
the Supreme Court eight were college men, and seven
received their education in colleges controlled by re-
ligious organizations. These facts are sufficient to show
how closely in harmony our religious schools are with
the traditions, the spirit, and the institutions of our
beloved country.

It is no more reasonable to blame the Catholic

(46 )



Church for the high state of illiteracy in some countries,
because her religion is the predominant one, than it is
to hold the Protestant churches responsible for the
greater illiteracy of our own South because Protestant-
ism predominates in all the States where illiteracy is
high. In fact, it is less unreasonable to make the latter
charge, since the government of the so-called Catholic
countries is hostile to all religion, while the governments
of all our Southern States is friendly to Protestantism.
According to the latest report of the United States

Commissioner of Education, fully one-half of the colored
children of the South are not in school at all. Seventy-
five per cent of the Negro population of the United
States is Protest nt; less than 2 per cent is Catholic.
In some Southern States the whites have received no

better education than the colored. Four years ago more
than 100,000 white children in Alabama did not attend
school; for every 48 white children in school there were
52 out of school the entire term. In Mississippi only

$9.30 was spent per child for education against $52.15
in the State of New York; North Carolina spent $12.31
against $61.39 in New Jersey; South Carolina spent
$12.80 against $69.62 in North Dakota.

THE PAROCHIAL SCHOOL WAS FIRST
We have shown that the Catholic Church is in no

sense inimical to the public school; that, on the con-
trary, she wishes it well. Neither is the parish school
an unfriendly rival of the public school; it was not set
up in opposition to the public school, but existed years
before there was a public school system. In fact, the
first American schools were all religious, as were the
higher institutions of learning, such as Harvard, Yale,
Princeton, etc.
Our greatest patriots of the past attended only pri-

vate schools. Washington, Adams, Madison, Jefferson,
even Lincoln, were educated in such schools.
Says Rev. Harry Olsen (Lutheran), Milwaukee, Wis.:
“If attendance at public schools is the criterion of

Americanism, then George Washington was not an
American, for our colonial schools were private schools,
and he attended them. Then Daniel Webster was not
an American, for his elementary education was acquired
outside the public schools. Then William McKinley was
not an American, for he attended the Union Seminary
at Poland, Ohio, from his ninth to his seventeenth
year. Then Theodore Roosevelt was not an American,
for he writes in his autobiography that he never went
to the public schools.*’

In a recent statement the 'Mnter-Church Movement,”
representing thirty Protestant denominations, published
its survey in two volumes, and in it makes this report:
“Unless a program of religious education can be

created there is great danger that a system of public
schools will become naturalistic and materialistic in
theory and practice, and that the direction of social

(47 )



development will be determined by the secular in-
fluences within the State rather than by the spiritual
forces represented by the Church.”
Volumes could be fllled with the declarations made

during the past few years by Protestant churchmen and
educators in favor of more general religious instruction
of our youth. Charles W. Eliot, President Emeritus of
Harvard, condenses what they say, in these words:
“Our schools are desperately in need of religious

teaching. It is difficult to exaggerate the urgency of
it. The situation stares us in the face at every turn. It
is the greatest concern that democrats have to feel
about the future in this country, the future of democ-
racy itself. We shall have to look it squarely in the
face. It is religion that we want to put into the hearts
of the children.”

—

The Boston Globe, Nov. 29, 1922.
The Inter-Church Report, just referred to, states that

“27,000,000 children of the United States do not attend
any Sunday, parochial, or congregational schools.”
Therefore the contention that the children can receive
religious instruction in the churches is not true. Be-
cause of this there is general advocacy of week-day
religious instruction during school hours.—if not in
school, then in buildings adjacent to the school.
The Protestant Church Federation of Indianapolis,

only quite recently, (Sept. 22), declared: “A recent
writer says that fully 90 per cent of the crimes now
committed is by boys and young men.”
The heart and conscience of the child must be edu-

cated along with its mind; it must be prepared for the
next life, as well as for this; it must be taught of God
as well as of country; patriotism must be instilled not
only as a civic, but as a religious duty. The three “Rs”
must be supplemented by a fourth “R”—Religion.

GRADE FOR GRADE THEY ARE EQUAL
Catholics would be deserving of censure for operating

separate schools (1) if they expected the public gener-

ally to support them; (2) if the finished product of the

parish school were inferior; (3) if they were not truly

American.
But Catholics build and maintain their schools not

only at their own expense, but at a big saving to the
tax-payers generally. Today everybody is talking

about too high taxes; most states have gone to the

limit in raising taxes for the support of the public

schools we now have; and the cry is for better teachers
and more pay for them. Catholics pay taxes equally

with other people even when they do not get benefit
from the public schools. Then they tax themselves,

often till it hurts, to build and maintain their own
schools. They pay more than twice as much as any
other group of people for education. It is sometimes

charged that the Catholic schools are maintained by

public taxation, but they are not. It is also charged

that Catholics are seeking to secure public funds for

(48)



the parochial schools, but they are not, though in Eng-
land, Canada, and many other countries private schools
are so supported.

The Catholic Church would not require her people to
attend parish schools if they were less efficient than the
public schools. Competitive tests in which public and
parish schools take part, and which are frequently held
throughout the country, prove conclusively that, grade
for grade, the parochial schools are as efficient as the

best public schools. The life-long dedication of Catholic
teachers to their work makes for efficiency; so does the
high standardization of grades.
The high percentage of voluntary enlistments of Cath-

olics in the Army and Navy during the past war, as
shown by census taken at the army camps before con-
scription was put in force in 1917, prove how genuine is
the Americanism fostered in the parochial school.
Nowhere is patriotism so ardent as in Catholic coun-

tries; it is a real passion in France, Belgium, Italy, and
in the Republics of South America; it is so because it
has a religious backing.

The Catholic School fosters patriotism not only as a
civic but as a religious obligation. Only a short time
ago, (Sept. 17), Secretary Denby, of the U. S. Navy, said:
“To Catholics the Marine Corps, in which I served,
should be of especial interest, since I found that more
than 45 per cent of the enlisted men were Catholics.’*
Compulsory education in the public schools is often

recommended as the best wa3» of Americanizing the
foreigner. Those who emphasize this understand
neither the parochial school nor the foreigner. In the
parochial school, children of the foreign-born have a
point of contact, which those attending the public
schools have not. Usually the teachers in private
schools understand the language of the children’s par-
ents; therefore they have the most important basis for
Americanizing results, namely confidence. They alone
can counteract the radical literature—the only literature
which comes to the foreigner in his own language.
A recent Protestant writer declared that life would not
be liveable in New York City if the Catholic Church
were removed from it.

HOW PROVIDE THE ROOM AND MONEY?
It would be impossible for most states to provide

accommodations in the public schools for all the chil-
dren now in the parochial schools. Collier’s Weekly for
Sept. 8, 1923, reports there is not seating room for
1,000,000 children who wish to attend the public schools,
that 2,000,000 must, therefore, attend only half-days.
What if Catholic schools were closed and 2,000,000 more
children knocked for admission into these schools? Con-
sider the situation it would create in the three cities
herewith cited:
When school opened in New York City in September,

1922, it was discovered that there were still 116,000 chil-

(49 )



dren who must be put on “part time.” At the begin-
ning of the year there were 148,000 such children. Just
think how the situation would be aggravated if the
more than 100,000 children of the parochial schools of
that city were compelled to knock at the doors of the
public schools for admission. At the recent meeting of
the Board of Education of New York City, a $64,000,000
building program was approved, which it will take four
years to execute. The Board authorized the building of
sixty-two new elementary school buildings, besides
many additions, the purchase of eighty-four elementary
school sites, the erection of eight high school buildings,
and the purchase of ten high school sites. All these
structures, when completed, would accommodate 111,430
pupils, a total just about equivalent to the number of
children attending the Catholic schools of New York
City. Therefore, if the Catholic schools were closed,
$64,000,000 more would be needed, and the city would
have to engage and pay 2,500 additional teachers, at an
expense of $7,000,000 annually. The School Budget for
New York City, as it is for the year 1923, is $95,805,130.

In Chicago, according to Superintendent Mortensen,
40.000 children are on “part time” attendance during this
school term. The Board of Education authorized
$22,000,000 for the construction of eight new buildings
and fifteen additions to structures now in use. “But,”
said Mr. Mortensen, ‘‘if attendance increases at the past
rate, the part time problem will not be solved.”
The Superintendent gave the further information that
30.000 children are attending portable schools. If reg-
ular school buildings are to be erected for these, he
said, $20,000,000 more will be needed. Again, consider
the panic which would ensue, if 100,000 parochial school
children were to be turned over to the city for public
school education. It would require $50,000,000 additional
for buildings, and $7,000,000 annually for extra teachers.
Brooklyn, with 50,000 on ‘‘part time,” would have an

unsolvable problem if the 80,000 children now in the
Catholic parish schools demanded entry into the public
schools.

Note that our comment is on three cities only; in a
less degree, but in the same proportion, every large
city in the United States would be affected like New
York, Chicago and Brooklyn.

CATHOLICS AND THE BIBLE.

CATHOLICS GAVE THE BIBLE TO THE
WORLD

It is difficult, indeed, to understand how people can
be led to believe that Catholics are not allowed to read

the Bible, since Popes have always urged its reading.

Note these quotations:
‘‘We should like to see the holy books in the bosom of

(50)



every Christian family, carefully treasured and dili-
gently read every day, so that all the faithful may thus
learn to live holy lives in every way in conformity with
the Divine will.”

—

Pope Benedict XV, to the “Pious
Society of St. Jerome for the Spreading of the Gospel.”
“The more the Gospel is read the more faith is re-

vived. The Gospel is the book which serves for all and
for everything.”

—

Pope Pius X, to the Pious Society of
St. Jerome for the Spreading of the Gospel,” Nov., 1913.
“At a time when a great number of bad books . . .

are circulated among the unlearned . . . you judge
exceedingly well that the faithful should be excited to

the reading of the Bible; this you have seasonably effect-
ed by publishing the Bible in the language of your
country (Italian) suitable to every one’s capacity.”

—

“Nothing can be more useful, more consolatory, more
animating, because the Holy Scriptures (the Bible) serve
to confirm the faith, to support the hope, and to inflame
the charity of the true Christian.”

—

Pope Pius VII
(1820) to the English Bishops.
The Bible is for sale at every Catholic Book Store.
The proscribing measures, which the Church issued in

times past, were against faulty translations. It is
plainly evident that a faulty version of Holy Scripture
is not Holy Scripture.

The world owes the preservation of the Bible to the
Catholic Church. It was she, which, at the Council of
Hippo, in the year 393, determined the Canon of Holy
Scripture. It was she, which before the invention of the
art of printing, had the Bible copied, hundreds of times,
from Genesis to Revelations, by hand. She had the
Bible all to herself for more than one thousand years,
and could have destroyed it, or mutilated it, or changed
it to suit her purpose if she wished.

The so-called chained Bible of the Middle Ages was
an open Bible. Being a manuscript Bible, it repre-
sented the labors of an individual’s lifetime. It was
usually placed in the middle aisles of churches, open for
consultation, the same as a City Directory is placed at
information stations for the convenience of the people.
Though open, it was chained in the same sense that
the City Directory or Railway Guide is chained so that
people might not steal it. Before printing was in-
vented, and the generality of people could not read, the
Church taught them by Bible Plays, of which the Pas-
sion Play is a remnant. The Catholic Church believes
the true Bible to be the word of God from cover to
cover, and is its greatest defender today against those
who are disowning much of its contents and reducing
it to mere human authorship. The Catholic Church has
a standing Bible Commission to defend the Bible and
its supernatural inspiration.

THE “BIBLE DISCOVERY” FABLE
Who has not often read the fable about Luther hav-

(51)



ing aiscovered a copy of the Bible In the Library of the
University of Erfurt, and that the only copies of the
Bible extant, before the so-called Reformation, were in
a language not understood by the people? The best
refutation of this fable is the letter produced below.
This is a photograph of a letter recently received from
the British Museum by a Protestant who inquired for
information. The quotation is from the 1566 edition of
Luther’s “Table Talk/' in which he tells that he was
very familiar with the Bible when he was young.

DLPAUTMi!.NT OK PUiNTKL) BOOKS,

BRITISH MUSEUM.

London W.C. 1.

We,
^

aa/yjLdjLAr

(52 )

I



>—iStnj
\ H"’'

j C^JUL.

^ 1^ ^XC^

Jbo
•

Ljcd^^^'

Luther says, as quoted above from a 1566 edition of his
own book, published in the very town of his birth:

“When I was young I acquainted myself with the
Bible, read the same often so that I knew where any
reference was contained and could be found, when
any one spoke about it.”

There is on exhibition at present, in our own Congres-
sional Library, Washington, a copy of the “Mazarin
Bible,” printed by Gutenberg, the inventor of the printing
press, thirty years before Luther was born. Notre Dame
University has a copy of the Bible, printed in German, in
1483, the very year of Luther’s birth, and many German
editions had preceded this one.

Menzel, (History of Germany, Vol. II, page 233),
says: “Before the time of Luther the Bible had already
been translated into both high and low Dutch.” Secken-
dorf, Luther’s biographer, says: “Three distinct editions

(53 )



of the Bible, translated into German, were published at
Wittenburg in 1470, 1483, and 1490—the first, 13 years
before his birth; the second, in the year of his birth;
and the third, when he was seven years old.”

Until the sixteenth century all the educated, and
most of the common people understood Latin. It was
the language of literature, medicine, legislation, and
theology. Hence if the book had only existed in Latin,
it would have been in the language of the people. Dr.
McGilfert, (Martin Luther and His Work, p. 273), says
”The notion that Bible reading was frowned upon by
ecclesiastical authorities of that age, is quite unfound-
ed.” Dr. Preserve Smith (Life and Letters of Martin
Luther, p. 14), writes: “The Rule of the Augustinians
prescribed diligent reading of the Scripture, and Luther
obeyed this regulation with joyous zeal.” Rev. E.
Cutts (Cf. Turning Points of English History, p. 200)
says: “The Sermons of the Mediaeval age are more full
of Scriptural quotations than any sermons in these
days.”

PERSONS AND THINGS MIS-
UNDERSTOOD.

THE CATHOLIC PRIEST
Most non-Catholics get their notions about the Catho-

lic priesthood from anti-Catholic books, often written
by real or pretended ex-priests. OUR SUNDAY VISI-
TOR publishes a volume entitled “Defamers of the
Church,” which we recommend to those who have read
the works of Chiniquy, Fresenborg, Crowley and others.
Those who have left the priesthood of their own accord,
without previous difficulty with their superiors, never
call in question the sanctity of the priestly state.
No one, who is acquainted with the preparatory train-

ing of the candidate for the priesthood, with his irre-
vocable dedication to God, with his mode of life after
ordination, would need proof that the priesthood is a
holy state, and that the Catholic clergy must be virtu-
ous men. Because it takes twelve years for the student
to prepare himself for the priesthood, it is usual for the
boy to go direct from school to the preparatory semi-
nary; and only those boys who were distinguished for
their early piety are accepted. Solid devotions, spiritual

reading and meditation, are a part of their daily food
during the twelve years, and it is neither blindly nor
without mature deliberation that they take the vow of
perpetual chastity before their ordination. This angelic

virtue must not be violated even by wilful or unclean
thoughts much less by any sin of deed. The Church
enjoins its observance because the priest is (1) wedded
to Christ by a life-long consecration; and (2) because
being ordained for men (Hebr. V, 1) his work should

( 54 )



not be hampered by family ties (1 Cor. VII, 32-34).
Christ, the great exemplar of the clergy, was not mar-
ried; St. John the Baptist, whom Jesus eulogized as
“the greatest man born of woman,” was not married;
St. John, the Apostle, “the disciple whom Jesus loved,”
is known as “the virgin Apostle.” As far as can be
learned, St. Peter was the only Apostle who was mar-
ried, and if his wife was living at the time he was
called by Christ, he must have left her, because he de-
clared “We have left all things and followed thee.” St.
Paul distinctly tells us that he was not married (I Cor.
VII, 8); and he gives an excellent reason why the clergy
should not be (I Cor. VII, 32-33).
In this day when immorality is prevalent, there should

be at least one body of men, who by their very profes-
sion and consecration, can prove to the world that the
practice of continency is possible. While in the early
centuries, the Church admitted worthy married men to
the priesthood, she never permitted her clergy to marry
after ordination. The Greek Orthodox Church follows
this practice to this day.

Those Protestants who suspect the virtue of the
Catholic clergy are not fair. Do they suspect their
bachelor brother or maiden sister, even when these
people are mixed up with the world? If there were any
danger to the priest, would not Catholic people be the
first to demand a married clergy? As a matter of fact
they would be the last to approve of a married priest-
hood, because, like St. Paul, they believe virginity is
more compatible with the priest’s consecration to God,
and with the nature of his rule of life.

It is principally in English literature that the chastity

of the Catholic clergy is assailed. Never did the enemies
of the Catholic Church in France, or in Spain, or in
Portugal, though they strove to rid the country of the
Church, even question the morals of the clergy. Priests
have fallen, but they have been so much the exception,
that the fidelity of the general body is confirmed there-
by. One lapse usually ends the priest’s usefulness.
There were times in history when scandals were fre-
quent, but as the Protestant Maitland declares: “It ap-
pears to be the testimony of history that the monks and
clergy were in all times and places better than other
people.”

The publishers of the “Truthseeker,'' a bitter, anti-
Catholic paper in New York, have issued a book entitled
“Crimes of Preachers and Priests”; it covers a long
period of time, but its tabulated lists show single Prot-
estant denominations to have more clerical culprits than
the Catholic.

The man who has never tasted liquor has no craving
for it; and one who has never “known woman,” who
has deliberately vowed to practice perpetual chastity,
who celebrates daily Mass and receives daily com-
munion, who is obligated to spend more than one addi-
tional hour in prayer daily, can easily contain himself.

(55)



MONKS AND MONASTERIES
It was quite natural that many people in the early

centuries, who were desirous of carrying out Christ’s
recommendation to the “rich young man” in the Gos-
pel, should seclude themselves from the prevalent pagan
wickedness of their day to enter associations, whose
members strove for great personal sanctity. Such com-
munities of holy men were quite numerous at the end of
the fourth century. They gave rise to the foundation of
monasteries which for many centuries were by far
the best thing that the world had. They were the peo-
ple’s Schools and Colleges, the Social Service centers,
the places of welcome for travelers and strangers, the
nurseries of the arts and sciences.
Our twentieth century is indebted to the monks and

monasteries for the preservation of the classics, which
are taught in our high schools and colleges; for the his-
tory of all the countries in Europe in their beginnings
and progress covering several hundred years. Little
would there be left of the literature of the first centuries
if it were not for the monks; in fact, unless the Al-
mighty had employed other means for the preservation
of the Bible, the world would not have it today. All the
old manuscript copies of the Bible which are still ex-
tant, were the work of the monks, and some of them are
masterpieces of manuscript art.
The “lazy” monk, which we read of in fiction and in

anti-Cahtolic books, is an invented character. St. Bene-
dict’s Rule, which was observed by most communities,
imposed seven hours of labor, two of study, and several
hours of prayer each day, and only six hours of sleep.
Most of what we read about the morals in monasteries
is also fiction or calumny. Says James Gairdner, the
English historian: “The old scandals, universally dis-
credited at the time and believed in by a later genera-
tion, are now dispelled forever.” William Lecky, in his
“European Morals” (Vol. II p. 90) says: “As time
rolled on, charity assumed many forms, and every mon-
astery became a center from which it radiated. By the
monks the nobles were overawed, the poor protected,
the sick tended, travelers sheltered, prisoners ran-

somed, the remotest spheres of suffering explored.”
Maitland, in his “The Dark Ages” (p. 2 of Preface)

writes: “That there ever was truth in the coarse and
filthy abuse heaped upon the monastic order as a body
by some who were forward in the business of the Refor-
mation is what I suppose never was believed by any one
who had a moderate knowledge of facts.”
The reader will find similar testimony from other

Protestant historians of repute, such as Cutts in his

“Scenes and Characters of the Middle Ages”; Kemble,
in his “Saxons In England;” Canon Farrar, in his “The
Victory of Christianity;” George Haven Putnam, in his
“Books and Their Makers in the Middle Ages”; Leib-
nitz, in his “Systema Theologicum.”

( 56 )



THE PUREST WOMEN SLANDERED

There are in the United States at this moment more
than 50,000 women who have, of their own free will, left
home and, in many instances, fortunes, in order to “in-
struct others unto justice,” to nurse the sick in the hospi-

tal, to care for the orphan and the aged, and the way-
ward, in special Homes—as a life-long work. Hundreds
of thousands of such saintly ladies are working for God,
for the souls of others and for their own sanctification,
throughout the world. They are often called “Spouses
of Christ,” because they have chosen Him as their only
lover.

Only those Protestants who have come in close con-
tact with the Catholic Sister seem to understand her
and her motive. Ask the old soldier who was nursed by
one of them on the battlefield; ask the man who ex-
perienced her unselfish devotion when he was ill; ask
any of the thousands of ladies who were taught by one
of them in a Catholic boarding school—and see if their
estimate of the nun is that which others have gleaned
from the pages of the novel, or from teachers who were
most hostile to the Catholic Church and who entertain
most unwarranted ideas about Catholic Sisterhoods.
The Convent Inspection Laws which were passed in re-
cent years in those states where Catholics are few,
and where bigotry is intense, were born of the sus-
picions provoked by anti-Catholic training, and not by
any abuses even apparent. Those laws are no longer
applied, because every “inspection” only brought the
Sisters into more favorable prominence.

No girl is ever forced into the Convent against her
will; no girl would be detained in the Convent if she
wanted to get out. Therefore, there can be no such
thing as an “escaped nun.” On the contrary, a novi-
tiate of several years precedes the entry of the young
lady into the religious life, and she is even urged not to
take the step unless she is sure she will find her life’s
happiness in such a vocation. Those who are in Con-
vents are there solely to live pure and holy lives, and
they are even under vow to observe chastity in the
strictest manner. When Religious Communities were
dissolved in France and some other countries, their bit-
terest enemies never thought of charging their mem-
bers with evil lives.

The present-day anti-Catholic lecturer gets his story
from women who were committed to Reformatories in
charge of Sisters of the Good Shepherd. These girls are
sent there against their will, just as the wayward girls
in our State Reformatories are there against their v/ill.
Inmates in the Houses of the Good Shepherd are not
even permitted to become nuns. It is from such Convent
institutions, and not from convents, that there have been
“escapes.”

( 57 )



MARY AND THE SAINTS
St. Lake (Chapter 1, 26, 27) records something wholly

unprecedented. He reports that, 1923 years ago, an
angel descended from Heaven, delegated by God Him-
self, to honor a humble, pure virgin of Israel. In God’s
name the angel greeted her, declared her to be “highly
favored,” told her that the Lord her God was with her,
that of all women she was most blessed.
How, then, can one ask why Catholics pay any marks

of honor to the Blessed Virgin Mary? If the Archangel
Gabriel honored her, if God so honored her, even before
she had become the mother of His Son, then Christians
have many additional reasons to honor her—after she
became Christ’s mother; after she endeared herself to
Him at Bethlehem, in Egypt, at Nazareth, and on cal-
vary; after Christ Himself honored her and was “sub-
ject to her.” One single sentence in the Bible says
vastly more about Mary than a whole book could say
about a person: ^‘Mary, of whom was born Jesus”
(Matt. I, 16). Surely no further Bible warrant was
needed for the love and honor which Catholics pay to
Christ’s mother. If more were needed we could have it
in Mary’s own prophecy, which St. Luke says was
uttered under the inspiration of the Holy Ghost; “Ail
generations shall call me blessed” (Luke I, 48).
When Catholics call Mary the Mother of God they

know that she was not the mother of His divine nature,
but was the mother of Him who was God. Matthew
justifies this designation, so does Luke, so does Eliza-
beth, so does the Council of Ephesus in the fourth
century.

Let it be distinctly understood that Catholics do not
worship Mary, nor pay her any divine homage. If they
did they would be guilty of idolatry. When the term
“worship of the Saints,” or “worship of the Virgin
Mary” is used in books, it is to be understood ui the
sense of “honor,” “veneration.” In old English Bibles
we read “worship thy father and thy mother”; also,
“Thou Shalt then have worship in the presence of them
who sit at meat with thee.” The Bible obligates us to
honor our parents, to honor the king, to honor ail to
whom honor is due. -Love often exaggerates, but
Catholic teaching is clear. Some men say they “wor-
ship” their sweethearts, but you know what they mean.
Every Catholic catechism distinguishes between the

worship we must pay to God, and the honor which we
pay to the Saints. We honor the memory, and are
urged to imitate the civic virtues of great personages
long since dead, such as Washington, Lincoln, Roose-
velt. Men and women band themselves together in
societies and organizations under the patronage of per-
sons who are not even Christian, such as Pythias,
Pocahontas, etc. In fact, it is the custom today to
select animals as patrons of our fraternal organizations;
and thus we have Elks, Eagles, Moose, and so on.

If no serious objection can be brought against these

(58)



customs, how can people reasonably object to Catholics
honoring the memory and imitating the virtues of the
Saints—of those, who followed the Master most closely,

!
and who are now with Him in His kingdom of Heaven?

It is often thoughtlessly said that we detract from tne
honor we pay God by paying honor to the Saints. The
contrary is true. We honor the Saints only because of

I
their relationship to God. Would we dishonor the

!

President of the United States by paying honor to his

I

mother or to his dearest friend? All honor paid to the

I

Saints redounds to God, “who is glorified in the as-
sembly of His saints” (Ps. LXXXVI, 8). Catholics re-
cognize the truth that there is only one Mediator of

redemption between God and man, and they never pray
to a saint as they pray to God. They ask the prayers

' of a saint just as they would ask your prayers. Surely
! you may pray for me and I may pray for you, without
;

interfering with Christ’s mediatorship. Christ is the
I only mediator by redemption; we are mediators by In-
I tercession; and so are the saints, as we are taught in the
doctrine of the “Communion of Saints,” contained in the
Apostles’ Creed.
Did not Christ declare “where two or three are gath-

i

ered together in my name, there am I in the midst of
i

them” (Matt. XVIII, 20)? Whom more infiuential could
I
we gather together with us in prayer than those Saints,

' say, who shed their blood for Christ? Visit the cata-
combs, near Rome, those underground churches which

1

the Christians of the first centuries built, and you will
: see many evidences that the first Christians honored
! and prayed to the Saints.

CATHOLICS ARE NOT SUPERSTITIOUS.
The accusation of superstition does not come with

i

good grace from non-Catholic Americans, who carry
charms for good luck, fear to travel on Friday, or to sit
with twelve others at table, who consult fortune-tellers,
mediums, etc.
Some Catholics are given to superstition, but as a

I whole they are more free from it than other people, be-
cause they were all taught in their catechism that
superstitious practices violate the First Commandment
of God.
While some things practiced by Catholics are re-

garded as superstitious, they are not so at all when
i

properly understood. For instance. Catholics would no

j

more think of praying to a statue, before which they
! might kneel, than you would think of praying to your
bed before which you kneel. The placing of statues in
our churches has the same meaning in religion that the

:

placing of statuary in the Hall of Fame in the nation’s
I Capitol has in civic life. In the former case the images
portray those who served their God well; in the latter
case those who served their country well. If the church
is God’s house, it is fitting to have pictures of His
friends therein, just as it is fitting for you to have the

( 59 )



honoring the memory and Imitating he virtues of the
pictures of your friends in your house. You do not wor-
ship the statuary or pictures in your house; neither do
catholics worship the statuary or pictures in the house
of God.
Catholics honor the crucifix for what it symbolizes;

just as we all honor our fiag for what it symbolizes.
When Catholics wear medals in honor of Jesus or His
blessed mother, their purpose is not different from your
practice in wearing a lodge button. In both instances
it discloses membership in a confraternity.
One would think from what he reads in anti-Catholic

literature, that every Catholic possessed relics of the
Saints and worshipped them. As a matter of fact very
few individuals, very few churches, possess relics of
Saints for the veneration of the people; and in no case
may a relic be worshipped. Fabulous prices are paid for
relics of Shakespeare, or Washington, and others,
and they are treasured because of their past associa-
tion. So the Church treasures relics of her martyrs and
of her great heroes of sanctity, but she would hold it to
be a grievous sin to worship them—and surely Catholics
have sufficient common sense not to worship them.
Because the Catholic Church is so misunderstood in

this matter, Protestant missionaries often misrepresent
in their correspondence (probably without intending to
deceive) the practices of people of Mexico, South
America and other places.

FAKE OATHS AND BOGUS
DOCUMENTS.

I.—The ’’Dark Cloud” Fake.

Ever since the time of Pastor Chiniquy, who was
ousted from the Catholic Church about seventy years
ago, the words ascribed to Lincoln have been exploited
by our enemies without any attempt at proof. What
will surprise the reader is that even Tom Watson
declared the quotation to be a forgery. In the Columbia
Sentinel of Thompson, Ga., we read the following:

Nelson's Perpetual Loose-Leaf Encyclopedia
New York City, Nov. 30, 1920

Hon. Thom. E. Watson.
Dear Sir: A question has arisen over a quotation upon

which I think you will be able to set us right. The
question is—did Abraham Lincoln say: “I do not in-
tend to be a prophet, but, though not a prophet, I see
a very dark cloud on our horizon, and that cloud is
coming from Rome.”
Did President Lincoln make or write the above re-

mark? If so, in which of his writings and what edition
of the same will I be sure to find it?
Thanking you for whatever information you can give

me in this matter, I am, yours very truly,
WM. A. MYERS.

( 60 )



Thompson, Ga., Dec.. 11, 1920.
Mr. Wm. A. Myers, 381 Fourth Ave., New York City.
Dear Sir: Yours of November 30th received, and would

have been answered sooner had I not been absent in
Florida.

For the last thirty years the alleged quotation from
Abraham Lincoln has been in circulation.
He is said to have made the prophetic remark during

his second term, after the profiteering corporations of
I the Civil War had accumulated such vast fortunes, and
! were exerting their power over Congress.

Those who claimed authenticity for the statement of
Mr. Lincoln asserted that it appeared in a letter which
he wrote to a personal friend in the West.

,

I do not remember the alleged name of this friend, but
I do distinctly remember that no such letter was ever

! published.

i I had no confidence in it myself, and never used it in

I

any of my speeches or writings.
My opinion is that it was fabricated after Mr. Lin-

coln’s death.

Yours truly, THOS. E. WATSON.

Note, however, what President Lincoln did say: ‘T
am not a Know-Nothing, that is certain. . . When the
Know-Nothings get control it will read: ‘All men are

I

created equal, except negroes, foreigners, and Catho-

I

lies.’ When it comes to this, I should prefer emigrating
I to some country where they make no pretense of loving
i

liberty—^where despotism can be taken pure, and with-
!

out the base alloy of hypocrisy.”— Abraham Lincoln,
“Recollections of Abraham Lincoln,”—Lamon.

II.—The Bogus K. of C. Oath.
During the political campaign of 1912 (and also at

various times since) there was distributed throughout
the country a bogus oath alleged to be the oath of the
Fourth Degree, Knights of Columbus.
When the attention of the Knights of Columbus was

called to this fake oath, they immediately put forth
vigorous denials. This, however, was not sufficient to
convince many people; hence two other steps seemed
necessary:

1. To exhibit the entire ritual of the Knights of
Columbus to leading Protestant gentlemen, and have
them pronounce upon it.

2. To bring the matter into court, in some manner,
by action against those circulating the oath, to the <‘nd
that it might be denied under the form of sworn insti-
mony, and those engaged in diffusing it obliged to sub-
mit proof or to admit the falsity and fraudulent < r-
acter of their work.
The first step was taken in a number of localities.
At Seattle, in October, 1912, members of the Knights

of Columbus laid before a committee of non-Cathoilc
citizens, including J, P. Lowman, President of the

(61)



Chamber of Commerce, and J. E. Chilberg, Vice Presi-
dent of the Scandinavian Bank, the actual Fourth De-
gree obligation of the Knights of Columbus and this
committee thereupon issued a statement upon the facts,
declaring that the obligation taken by the Fourth De-
gree members “is one of loyalty and patriotism to our
flag and our nation.”
A still stronger presentation is exhibited on page 2817

of Volume 52, of the Congressional Record (Friday,
January 29, 1915). Hon. Wm. Kettner, a Congressman
from California, reports the matter in a speech on the
floor of the House: “As a thirty-third degree Mason,
and a working member of the Masonic order, I esteem
it a privilege to present this report of these distin-
guished and fair-minded men on a subject which has
been grossly misrepresented, and has caused religious
bitterness and strife

”

The Report of a Committee of Masons

“We hereby certify that, by authority of the highest
officer of the Knights of Columbus in the State of Cal-
ifornia, who acted under instructions from the supreme
officer of the order in the United States, we were fur-
nished a complete copy of all the work, ceremonies and
pledges used by the order, and that we carefully read,
discussed, and examined the same. We found that,
while the order is in a sense a secret association, it is
not an oath-bound organization, and that its ceremonies
are comprised in four degrees, which are intended to
teach and inculcate principles that He at the founda-
tion of every great free state. Our examination of these
ceremonies and obligations was made primarily for the
purpose of ascertaining whether or not a certain al-
leged oath of the Knights of Columbus, which has been
printed and widely circulated, was in fact used by the
order, and whether, if it was not used, any oath, which
was or would be offensive to Protestants or Masons, or
those who are engaged in circulating a document of
peculiar viciousness and wickedness.

“We find that neither the alleged oath nor any oath
or pledge bearing the remotest resemblance thereto in
matter, manner, spirit or purpose Is used or forms a
part of the ceremonies of any degree of the Knights of
Columbus. The alleged oath is scurrilous, wicked and
libelous, and must be the invention of an impious and
venomous mind.

“MOTLEY HEWES FLINT,
33rd Degree Past Grand Master of Masons of Cal.

“DANA REID WELLER,
32nd Degree Past Grand Master of Masons of Cal.

“WM. RHODES HERVEY,
32nd Degree Past Grand Master Scottish Rite Lodge

“SAMUEL E. BURKE,
32nd Degree Past Master and Inspector of Masonic

District.”

( 62 )



! III.—A Lie Copied in Many Papers.
Many of our readers are familiar with the bogus

I

article entitled “Rome in the Government” represented
i as having been written for the National Catholic Reg-

ister by a Catholic, but which, as a matter of fact, is

I

the invention of an unscrupulous enemy of the Catho-
i

lie Church. It begins with this paragraph:
“It is God’s plan that the Holy Father of Rome should

i

be the temporal and spiritual head of His Kingdom on

I

earth. It is the same today as in the time of the first
I pope, etc.

i

The best answer to this is that which appeared in the
' Kansas City Freemason, which is fair enough to call
on the editors of its sister papers to make the same
repudiation. Several official organs of the Masonic
Order, such as the ‘‘Crescent^' of Rlinois, and the “New

!
Age" of Washington, have published this bogus docu-

I ment. The following is the repudiation contained in
I the Kansas City Freemason (Dec. 17. 1920):

“Some of our zealous brethren have seen a certain
' dirty piece of propaganda purporting to have been
I printed in the National Catholic Register. You may
recall it without our printing it. It condemns Masonry
and the Republican party and commends the Demo-

: cratic party and the Catholic Church, and intimates
that the Democrats and Catholics are on good terms

I

with each other. This foolish article fell into our

i

hands more than a year ago and since that time it has
I

been mailed to us frequently with the suggestions that
1
Masons ought to see the rank, subtle work being done

i by the Catholics. We have been pained to see this
article printed in some church and Masonic journals.
It looked suspicious to us and we delayed printing it

I until it could be investigated; we never did believe that
there was an editor of a Catholic paper who was fool

I enough to print such an article even though it might
have expressed his sentiments. Upon investigation we
were informed that there is no such paper in the world
as the National Catholic Register, to which this article
was credited. The local Catholic paper made some

:

comments on this article, published several affidavits
I and an offer was made of one thousand dollars to any-
; body who would produce a recognized Catholic paper
: that ever printed that article. We are convinced that
;

this article was written and subtlely circulated for
I

some mean propaganda purpose.”

( 63 )



READ WHAT THESE PROTESTANT HISTORIANS SAY
DEAN STANLEY—“Life and Lett, of Dean Stanley/'
Vol. I, p. 151.

—
“I am convinced that Protestantism in

general treats Catholics with shameful ignorance and

DR^.^^^CHAFF—“Pollt., Eccl. Cond. U. S./' p. 230.—
“The Roman Catholic Church is bemired from day to
day with all possible calumnies.”
DR. NIGHTINGALE—“Rel. of All Nations/' p. 16.—“In
scarcely a single instance has a case concerning them
(Catholics) been fairly stated; the channels of history,

not grossly corrupted.”

DR. LITTLEDALE—In Innovations, p. 16.—“Two men-
dacious partisans, the infamous Foxe and the not much
more respectable Burnet, have so overlaid all the his-
torj^ of the Reformation with falsehood, that it has been

well nigh impossible for readers to get at the facts.”

DR. JOHNSON—“His Rellg. Life," etc., p. 149.—“In
the present day there is much vituperation of Roman
Catholic belief.”

HYNDMAN—In “Hist. Basis of Socialism In England,”
p. 15.

—
“Protestant divines fail to discover anything but

luxury, debauchery and hypocrisy in the Catholic Church
of the fifteenth century. It is high time that, without
any prejudice in favor of that Church, the nonsense
which has been foisted on to the public by men inter-
ested in suppressing the facts should be exposed. It is

not true that the Church of our ancestors was the or-
ganized fraud which it suits fanatics to represent it.”
SIR FRANCIS PALGRAVE—In “His. of Normandy and
England/^ Vol. 1, p. 47.

—
“Abstractedly from all the in-

fluences which we have sustained in common with the
rest of the civilized commonwealth, ojr British dis-
paragement of the Middle Ages has been exceedingly
enhanced by our grizzled ecclesiastical of church his-
torians of the sixteenth and seventeenth centuries; men
who, instead of vindicating the Reformation by the
advocacy of reverence for holy things, obedience, love,
charity, sought to establish righteousness through ven-
geance, and in all things rendering evil for evil. ‘Hate
your enemies’ is with them the Law and the Prophets.
These ‘standard works’ accepted and received as Can-
onical Books have tainted the nobility of our hational
mind.”
REV. WASHINGTON GLADDEN (Prot.)—At Cleve-
land, O., Nov. 8, 1914.

—
“It is sickening to note the

morbid eagerness to make public against Catholics, to
search out and magnify all that is discreditable to
them; to put the worst construction on all that they
say or do; never, by any inadvertence, to note a point in
their favor; and sometimes, alas, to give currency to
the most fiendish fabrications and forgeries, attributing
to them crimes and atrocities of the most diabolical
character.

”

Write to Our Sunday Visitor, Huntington, Ind.,
for further information about the Catholic Church.