Romanism in its home

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Nelovan IL, Pierson

Introduction

THE author of this work is well known to me, as he studied four years in the theological seminary with which I am connected, and we repeatedly met before he went as a missionary to Italy, as well as when he came back on a visit.

The nature of the subject treated makes it proper to testify that he is a man of remarkable talents and thorough education, of sound judgment and high character. If any of his statements should appear surprising, or meet with contradiction, the reader may be well assured that they have been made after careful examination, and either from personal knowledge or from the very best authorities. The book seems to me, having read it throughout in manuscript, to be admirably free from all mere sensation and from all exaggeration, yet it is full of varied interest and valuable information. The style is so clear and pleasant that it may be read rapidly through without labor, or opened anywhere for pastime ; and yet the careful student will find it a treasury of instruction upon a highly important subject, for the real nature and tendencies of the Roman Catholic system are of course most fully developed and most clearly seen in Italy. If this book shall be widely circulated and read, it will open the eyes of many to real and grave dangers here at home and to a soulstirring need of missionary work in Italy.

Joun A. BROADUS.

Louisvityz, Ky., Feb. 7, 1894.

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THE following pages do not pretend to be an exhaustive treatment of the subject in hand. ‘The chief object has been to give facts, and let these speak for themselves. The original design included chapters on Romanism in France, Spain, Belgium, Austria, South America, Mexico, and Canada, prepared by qualified persons living in these respective countries, but it has seemed best to reserve this material for possible future use.

The subject is not a congenial one, and the author is well aware that his manner of treating it will expose him to the charges of uncharitableness and exaggeration.

One who is giving his life to Christian work among Romanists could justly smile at the charge of uncharitableness ; and, as to exaggeration, let those bring this charge who have lived long in Roman Catholic countries, and have given special attention to the practical workings of Romanism. ‘The author craves the judgment of all missionaries, native or foreign, who are laboring in strictly Roman Catholic countries, and for a few such opinions the reader is referred to Chapters X XIX. and XXX. and to the Addenda.

One may love Romanists to the extent of being willing to sacrifice his life for them, and at the same time hate Romanism with a ‘‘ perfect hatred.’’ The dark side of Romanism is dark indeed, and casts its dreary, deadening shadow athwart the brighter side.

Facts could be given from all parts of the world to prove that the errors of Romanism, some of which are peculiarly subtle and attractive, are still working immense mischief. <A venerable missionary in China, Archdeacon Wolfe, after x PREFACE speaking of the errors and ‘‘ wily crafts’? of Roman Catholic priests in that country (see ‘‘Church Missionary Intelligencer,’’ May, 1892, p. 353), exclaims:

‘¢T only wish our English people at home, who seem so eager to rush into the foul embrace of the papacy, could see the superstitious and idolatrous practices of the priests and their converts here, where no restraining influence is brought to bear upon them, and where they are not afraid of exposure by the light from Protestant truth. I make bold to say their eyes would be opened to the true nature of Romanism, and they would not be so ready, as so many seem to be at present, to embrace so unscriptural a system.’’

Romanism adapts itself to its environment, and is usually just as bad as the circumstances will allow. Romanism has a marvelous power to deceive and enslave man. ‘The Inquisition is a thing of the past, but Jesuitism is still vigorous and buoyant, and very many will surely fall into the snares which are being laid with such consummate wisdom, for Rome ever aims to trim her sails to suit the breeze. In these days of doubt and skepticism, especially concerning the supreme authority of Scripture, the Church of Rome will probably reap a harvest, for while others are fighting the great battle she is quietly promising rest and peace to all who will drop anchor in the quiet harbor of her infallibility and supreme authority in religious matters.

Just here lies the zaf-voot of all Romish errors and intolerance. And yet to many minds this is the most attractive feature of the Roman Catholic Church. ‘‘ The world is full of people’’ said Dr. Mariano, in his address on ‘‘ Religious Thought in Italy,’’ ‘‘who do not want the trouble of thinking for themselves ; and more than all, there will always be many minds willing to accept a religion of traditions, of legalism, and of outward forms. For such minds the proclamation of the infallibility of the pope, outrageous as it may appear to us, has rather strengthened than otherwise the edifice

PREFACE Xi of the Roman Church, whilst the liberty of criticism in the Protestant world makes them afraid.’’

Amidst the conflict of contending opinions the Church of Rome does not hesitate to say: ‘‘ Trust yourself to my guidance and keeping and all will be well. Come unto me, ye doubting, troubled ones, and I will soothe your fears and hush your doubts.’’ Ah, let no one be deceived by the voice of this siren, whose words were never more soft and bewitching than to-day. No longer able to command, the Church of Rome is still abundantly able to deceive. Conscious of losing ground in those countries where she has so long held undisputed sway, she is anxiously and hopefully turning her attention in a very special manner to England and America, and is seeking by all the arts of which she is mistress to allure the unwary into her meshes. She aims at the highest, but she will not refuse the lowest proselyte who will surrender himself to her guidance.

Signor Varnier, an aged Italian minister, though in his youth a Roman Catholic priest, said, in a recent address: ‘¢Ordained a priest, and while yet in Rome finishing my theological and controversial studies, I was directed to learn the English language, with a view to working among English Protestants for their conversion to the Church of Rome. Animated by zeal for the conversion of Hindus and Mohammedans, but above all for the conversion of English Protestants to the Church of Rome, I left for India. Then I set to work earnestly and dona fide, having learned the languages of the land indispensable for the work, but my chiefest charge was for English work. At that time the many secessions from the Church of England to the Church of Rome, consequent on the Tractarian movement, had revived the long-cherished hopes of the papacy of re-conquering England to the Church of Rome ; and every effort was being made by the Jesuits to favor that movement by setting at work all possible agencies and multiplying missions in Protestant England. Our Eng-

Xil PREFACE lish friends may not know that Rome attaches the highest importance to subduing and re-conquering England to the papacy. Rightly or wrongly, it is believed in Rome, that if Protestantism be crushed and stamped out in England it will die away in every other country. England is considered as the great bulwark of the Protestant faith, and the mainstay of all Protestant institutions, missionary societies, Bible societies, and other gospel agencies throughout all countries.’’ Surely this note of warning is needed to-day, not only in England, where such frequent conversions to the Romish Church are chronicled, but equally in America, where Romanism is striving for the mastery as few perhaps imagine. Enlightened public opinion has compelled the Church of Rome to change her tone and her tactics; but her pretensions were never greater than at present. What pontiff ever laid claim to higher prerogatives than the one who sits in the Vatican to-day, and who is twice called in a late ‘‘ Decree’”’ of the Sacred Congregation in Rome, ‘‘ Our most holy Lord, Pope EOP PALA) 2s |

May the evils recounted in the following pages serve to put us on our guard against the ensnaring errors of Romanism, to stir our hearts with genuine practical sympathy for the many, both among priests and laity, who are so sadly deceived, and for the few who are so bravely seeking to undeceive them, and to warn us all against the danger and the sin of departing from the precepts of our one rule of faith, our sole supreme authority in all matters of religion, the word of God.

JOHN H. EAGER.

FLORENCE, ITALY.

Chapter I

EARLY IMPRESSIONS . .. . ‘ ae oe The Half Not Told—Formality in Worship —Saddened i in St. Peter’s—Images—Idolatry in Naples—The Blind Leading the Blind—Why These Pages are Written—Thirty Years in Italy—The Upas Tree.

Chapter II

VISITING CATHOLIC CHURCHES : Daily Sights—The Old Woman and the Holy. Water— Images that Work Miracles—What I Saw ina Florentine Church—The Church of Jesus in Rome—A Little Girl and her Father—An Early Morning Mass—A Woman at the Confessional—Before the Image of St. Joseph—The Saviour’s Verdict—In the Cathedral of Modena—What God

. said to St. Margaret.

PAGANISM, IN, ROME, (o/c ea LP eae) ei ee

A Famous Image—What I Saw and Heard—Interviewing the Sacristan—Votive Offerings—Six Hundred and Fifty Historical and Indubitable Miracles.

Chapter VIII Relics And Relic Worship

A Visit to the ‘‘ Venerable Chains ’’ in Rome—Pretended Miracles—A Weeping Mother—Monte Vergine—A Famous Skeleton—Bellarmino and Den on Relic Worship—Sad but Laughable Inconsistencies—The Nails of the Cross—A List of Relics—Petrucci und the Miraculous Feather—Calvin’s Opinion—Cardinal Newman on Relics—An Italian Hezekiah Needed.

Chapter IX Images And Image Worship

An Anomaly—A Tame Excuse—Why Tiiage Worship : is Encouraged—The Poor Fisherman—Before an Image—An Ex-priest’s Opinion—The Crucifix of Pistoia—A Curious Saying—A Young Roman at a Village Procession—Why this Ado about Images—Significant Expressions—God’s Opinion—The Church of Rome and the Second Commandment—The Adoration of the Cross—Images a Curse— Guided by Feeling and not by God’s Word.

Superstitious Fear— False Reasoning — Women Who Oppose the Truth—A Mother who Threatens to Kill her Son—Ignorance the Chief Cause.

CHAPTERS XT PENANCE.

The Object of Penance—Saints Liguori, Veronica, Joseph © of the Cross—Penance in Italy To-day—A Mock Crucifixion—The Appassionisti and Their Methods—An Enraged Priest—Scourging in Southern Italy, in England, and in America—A Scene in Rome Fifty Years Ago—Repentance Becomes Penance—Testimony of a Prominent Priest—A Striking Parallel.

CHAPTER XII

INTOLERANCE AND PERSECUTION ,

Romanism Unchanged—A Shopkeeper’s as eee Bishop’s Device—A Welsh Missionary in Prison—Cruelty and Hatred of Priests—A Pastor’s Trials—Attempt to Murder a Congregation—Boycotting Near Rome—A Massacre—Dr. Taylor in Barletta—An Ex-priest in the Furnace—Florence Forty Years Ago—God’s Verdict—Conclusion.

CHAPTER XIII ROMANISM AND THE PULPIT . :

God’s Method Changed—No Liblety of qidéch= Sone Examples—The Old Neapolitan Preacher—A Lent Preacher in Rome—Eloquent but Sophistical—Blind Faith—His Opinion of Luther, of London, and of Protestantism—A Sermon on Saint Joseph—A Popular Preacher of To-day—

_ Great Preachers in the Past.

CHAPTER XIV ROMANISM AND THE POPE

Titles Assumed by the Pope—The Doctrine of the Papacy —Popular Unbelief—Speech in the Italian Parliament—

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Italy’s Experience—An Inconsistent Record—A Specimen Intrigue and Ambition—Bloodshed and Murder — Pope Gregory’s Inhuman Treatment of Pope John XVI.—The Roman See an Object of Merchandise—Five Popes at the Same Time—Too Dreadful to Believe—Rome under Pius IX.—Reform or Ruin.

CHAP TERY: ROMANISM AND THE PRIESTS (9°. . 5. 3).

The Priesthood Past and Present—Reasons for Becoming Priests--A Roman Theological Student’s Testimony—-A Rara Avis—Discontent and Restlessness—The Young Priest Who Envies the Shoemakers—A Starving Priest.

CHAPTER XVI

THE\HOLY HOUSE OF LORETO.) °F 2) es

A Rich Mine of Gold—Royal and Papal Visitors—An American Art Critic at Loreto—History of the Holy House —Translated by Angels—Millions of Pilgrims—Heathenish Performances—A Personal Visit—A Waiter’s Friendship— Children on Palm Sunday—What I Saw in the Holy House —‘* The Wrist of the Grandmother of God’’ in New York —Romanism in America—The Opinion of a Prominent Pastor on the Continent.

CHAPTER XVII APPARENT VICTORY, BUT-REAL DEFEAT . ... J) )Qeaeee

The Lateran Council—Martin Luther—The Ecumenical Council of 1870—The Infallible Prisoner—Temporal Power—An International Pilgrimage and What Came of It—The Holy Coat of Treves—Romanism’s Decline and Certain Death.

CHAPTER XVIII RELIGION AND MoRALITy DIVORCED. ..... ..4I144

Convenient Excuses—Christ’s Method—A Comparison— Some Evils which Rome Allows and Protects—‘‘ Mackay of Uganda’’—A Strange Inconsistency—A Florentine too Late for Mass—The Clergy—A Closed Seminary—Facts about Venice—Wickedness of Rome Under the Popes— Abraham in Rome—St. Bridget on the Pope—A Conspiracy

CONTENTS XVil in Florence—Report of the Committee of Cardinals to Paul III.—Cardinal Antonelli—The Real Secret.

CHAPTER XIx

A Suggestive Picture—No Place for the Real Christ— Substitutes—Mary and Christ—Zgo te Absolvo—The Neapolitan Coachman—Confusion of Mind—A Roman Lady.

Difficulties—The Princess of Wales—A Conundrum—A Baptist Woman’s Confusion—‘‘ No One Has Ever Tried to Convert Me’’—Papal Receptions Before and Since 1870— A Personal Visit—A Picturesque Throng—The Pope’s Entrance—The Host Held Up for Adoration—An Inconsistent Nun—A Seven Hours’ Reception—Selling a Cross— An American Presbyterian Lady—The Pope’s Exit—Reflections.

CHAPTER XXI

MOMANISM AND *SUPERSTITION . 01. 0:7%. 2 4. Os) 2 169

Causes—Definition—The Pope and the Keys—Charms in Naples—The Brigand’s Prayers—The Patent of the Carmelite Monks—A Tuscan Mountain Lad—An Irish Girl in Chicago—Monks and Moles—Witches and Babies—A Weeping Woman—St. Gothard’s Day—Vows to the Virgin —The Familiar Spirit of Naples—The Girl Who Wants a Husband—Charles Dickens on the Lottery—Holy Water— Holy Oil—Sold by the Bottle—Fear of Criticism—Progress.

CHAPTER XXII aaron y OF NOTED AUTHORS (S055 5s 8 285

Charles Dickens’ ‘‘ Pictures from Italy’’—A Scene Witnessed Everywhere—How the Pope Washes the Disciples’ Feet—A Great Farce—The Holy Stairs—W. D. Howells in Ferrara—The Italian Sea Captain’s Idea of the American War—Mr. Howells in Naples—A Visit to St. Peter’s— James Jackson Jarves—A Missionary’s Opinion,

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ROMANISM AND THE BIBLE.

CHAPTER XXIII

La Santa Bottega, Why SoC Called—Fees for Bien and Confirmation—Purification of a Mother—Marriage Fees— A Papal Dispensation Which Cost One Hundred Thousand Dollars—The Bishop and the Peasant Lover—Marriage Under Difficulties—Catholic Festivals—The First Communion —Funerals a Prolific Source of Revenue—An Italian’s Testimony—The Index—Fees for Assisting the Dying—Fees for Blessing Objects of Devotion—The Miraculous Ostia—The Veiled Crucifix—Seventy Graces for Sale.

CHAPTER XXIV

Rome’s Attitude—A Brief Hilo hee the Slavonians—Decree of the Council of Toulouse in 1229—Discouraging Restrictions—The ‘‘ /ndex Expurgatorius’’ of 1704—The ‘‘ Unigenitus’’ of Clement XI.—An Attempted Reform—The Bible in Poland—An Archbishop Rebuked— Poisonous Pastures—The Opinion of Twenty-seven Irish Archbishops and Bishops—A Spaniard’s Verdict—Dr. Franklin’s Testimony.

CHAPTER XXV

ROMANISM AND THE BIBLE (Continued)... ...

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Gregory XVI. and the Bible Societies—Pius IX.—A Monk’s Opinion—A Typical Case—‘‘ I Was All Wrong ’’— Scripture and Tradition Ruinously Confused—Wresting the Scriptures—Tradition Above the Bible—A Catholic Witness —Bibles Burned—Curci and Bonghi—Dr. Gordon in Music Hall, Boston—‘‘A Tale of Blighted Hopes’’—‘‘ I Would Not Dare to Give the Bible to the People ’’—A Remarkable Document—Legitimate Fruit—Conclusion.

CHAPTER XXVI

Forced Confession—What the Masses Believe—Rome’s Wisdom-—A. D. 1215—An Irish Catholic Soldier—Abuses of the Confessional—Favoritism in the Confessional—Evils of the Confessional—Some Results—The Voice of the Priest the Voice of God—Changes.

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A Sore Point—Regular Traffic—A Hundred Grievances —Reserved Cases—Half Rates—Present Teaching—Indulgence an Easy and Light Way to Heaven—The Treasury of the Church—History of Indulgence— Indulgences Named and Defined.

CHAPTER XXVIII THE Mass . SOR MEADS EP EE DER ASS Wb eee mac c Definition—‘‘ Going to Mass’’—Few Understand It— Daily Sacrifice—Council of Trent—An Idolatrous Congregation—Rome’s Teaching—Income—Mass a Talisman— A Race Horse in Siena—Mass Traffic—Prayers for the Dead—Mass and Purgatory—A Radical Error—Three Kinds of Masses—-The Poor Confessor who Grew Rich— A Grave Situation and the Way Out—A Distressed Abbott —Masses Manipulated—Gathering Masses—Masses Ecclesiastical Currency—A Sad Abuse.

CHAPTER ORES.

THROUGH ITALIAN SPECTACLES .

Six questions answered—Signor Fasulo, of Naples—Signor Nardi-Greco, of Genoa—Signor Ribetti, of Turin.

CHAPTER XXX

THROUGH ITALIAN SPECTACLES (Continued)...

Signor Borgia, of Milan—A Reporter from Naples—Signor Golia-Mauro, of Sicily—Editorial in Za 7ribuna—Prof. Comba, of Florence, on ‘*‘ The Obstacles to Reformation in Italy ’’—Dr. Mariano, of the University of Naples, on ‘‘ Religious Thought in Italy.’’

REE set 25. Lap ce el atm hy cate ith ok ee en We’ | Decree of the Sacred Congregation—Prayer to Mary— ‘*Back in the Middle Ages’’—Letters from Rev. N. H. Shaw, Rev. Geo. B. Taylor, D. D., Rev. S. V. Ravi, Rev. James Wall, Rev. William Burt, Rev. L. M. Galassi, Rev.

John R. McDougall, Rev. W. Kemme Landels.

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CHAPTER I EARLY IMPRESSIONS OON after coming to Italy I began to realize that I knew

very little about Romanism. I had read and heard ©

and seen enough to convince me that it was a corrupt and

dangerous system, far removed from the primitive purity and

simplicity of apostolic Christianity ; but the half had not been

told. Almost every day some new and startling fact came to my knowledge.

One of the first things that impressed me was the apparently heartless and perfunctory way in which religious duties were performed. In the churches, the people were so careless and indifferent that I was unable to persuade myself that most of them offered a true spiritual worship to God. On turning my attention to the priests, I found them even less earnest and sincere than the people. The service seemed a mere performance on their part, with little or no thought of the audience. To a novice, it appeared that the chief object of the priests was to hurry through the daily routine of work, and receive the recompense thereof.

The first time I attended a religious service in St. Peter’s, the pope’s church, and the great cathedral of the world, I was saddened beyond expression. Like many others, I had been drawn thither by the world-wide reputation of the pope’schoir ; but the charm of the wonderful singing was quite destroyed for me by the heart-sickening service which accompanied it. Other visits to St. Peter’s have only deepened I my first impressions, causing me more than ever to appreciate the surprise, the chagrin, the horror, and the righteous indignation of Luther under somewhat similar circumstances. Little by little I began to understand the saying, ‘‘ Never send a sincere Catholic to Rome.”’

To my great surprise, I found people bowing before images and actually praying to them, and to my horror I learned that Catholicism not only sanctions and encourages this practice, but strictly enjoins it upon the people, promising a special blessing to all who comply therewith.’

A visit to Naples and Southern Italy, in 1881, increased my surprise and sorrow, for there I found not only refined, respectable idolatry, but a low and gross form of it, worthy only of uncivilized pagans. I began to feel also that just in those places where the priests have most power over the people, there ignorance, superstition, and vice seem to abound in greatest measure. Having learned the Italian language, I often visited the churches to see the people at their religious worship, and to hear for myself what kind of instruction they received. Most of the sermons I heard were unsatisfactory, and often sophistical and misleading, many of them being mere chaff, or even deadly poison. In many cases the blind were leading the blind and both were falling into the ditch. The people were perishing for lack of knowledge, and yet those whose duty it was to instruct them seemed pleased to have it so.

After sixteen years’ residence in Italy, these first impressions have become deeper and stronger. In the meantime, the conviction has been strengthening that as the writer was ignorant of many of the features and phases of Romanism so common in this land, others situated as he was may be in the same condition, and for the sake of such this book has been

1See Ballarmino, “‘ De Relig. et Imagin. Sanct.,’’ Bk. 11., Chap. 8, Sec. 7, to the end of Chap. 12; also Chap. 21, 22, 23.

Council of Trent, Session XXV., ** Decret. de invocat. vener.,’”” etc.

EARLY IMPRESSIONS 3 written. To some it may seem that Romanism is rather a hackneyed subject, and that one’s strength and time might be much better employed than in writing upon it; but in addition to my own conviction of the timeliness and importance of the subject, I am glad to say that this work has not been undertaken without the advice and encouragement of a number of our wisest and best men in America, who assured me that such facts as I propose to relate are greatly needed, and will certainly accomplish good.

Surely it is right for people to know just what Romanism is at the fountain head ; not what it was centuries ago, during the darkness of the Middle Ages, but what it is now in this day, with the light of nineteen hundred years shining down upon it. It still claims to be the one true church of Christ, called and sent forth for the enlightenment and salvation of the world. If it has failed in its high mission in those lands where it reigned supreme more than a thousand years and has degenerated into a mere ‘‘ form of godliness without the power thereof,’’ or even into a most deceptive and dangerous kind of paganism, this also should be known and seriously pondered. God forbid that the seeds of Romanism, which are being so diligently and widely sown in America at the present time, should ever come to maturity and produce the fearful harvest which is so abundant in this land! ‘The plain facts concerning Romanism in Italy cannot be stated without seeming exaggeration and without the appearance of uncharitableness toward a large body of professing Christians.

While frankly acknowledging that he cannot but consider Romanism a great system of error, most misleading and destructive in its tendencies, the writer disclaims any ill-will toward Romanists as such, whose enlightenment and salvation he most earnestly desires. Oh, that they might be willing to try their system by the one standard which God has given us, the Holy Bible !

Some of the facts which follow will be as great a surprise to many who read these pages as they were to the writer. One day a young man who had recently come to Italy heard his uncle discoursing on the evils of Romanism. ‘The language seemed severe and uncharitable, and he did not hesitate to tell his uncle so. ‘‘Ah, my boy,’’ replied the old man, ‘‘ you have not lived in Italy thirty years. Until then, do not call me severe and uncharitable.’’

Let us look the facts in the face. Let us seek to know just what Romanism has done and is doing for its subjects. Perhaps we shall find, after all, that it is ikea great upas tree, poisoning all who repose under the shadow of its branches. If our hearts are stirred with an earnest desire to destroy the tree, root and branch, let us not forget those who have been so unfortunate as to find shelter in its deadening shade. Let us sympathize with them, let us pray for them, let us do all in our power to save them. ‘The upas tree, whose tap-root has been nourished in Italian soil, is withering and must eventually die. Let us plant the Tree of Life in its stead, and invite the people to eat of its leaves and rest under its branches.

Chapter II Visiting Catholic Churches

O one who loves and appreciates the simple gospel, and hates formality, superstition, and error, can visit Catholic churches in Italy without having his soul deeply stirred within him. Everything is done to attract the eye and charm the senses. Many of the churches are splendid monuments of art, built for beauty, and not for utility. No expense has been spared, and the genius of the artist has been exhausted in the attempt to please. A casual glance on entering one of these churches reveals splendid windows, often most exquisite in construction and appearance, beautiful paintings, handsome statuary, richly and often gaudily adorned altars, hundreds and even thousands of lamps and candles, votive offerings almost without number glistening on the walls, images and crosses everywhere, bright-colored hangings and flashy tinsel meeting the eye at every turn.

The services in all are very much the same ; preaching is seldom heard, and even these occasional sermons contain very little that can feed the souls of the people. Forms and ceremonies constitute the bulk of religion. Listening to mass in an unknown language, counting beads and repeating prayers before an image, now and then taking the consecrated wafer from the hands of the priest, kneeling before altars, making the sign of the cross, anointing with holy water and holy oil, confessing one’s sins to the priest or doing penance for the same—this is what one sees and hears, and this is what the people call religion.

All this made a strange and sad impression upon me when I first came to Italy in 1880. I could not realize that I was in a church, and that the people were really engaged in religious worship. The constant coming and going, the general inattention, the perfunctory way in which the people seemed to perform their duties, the genuflections and mumblings of the priests—everything seemed to strike me as incompatible with genuine, spiritual worship. I supposed that this impression might be largely due to the fact that I did not know the language, and that I was a stranger to the customs and feelings of the people ; but a long residence and much contact with the people have not greatly modified my feelings.

One day I stepped into a large and handsome church in Rome. The dim religious light that managed to work its way through the windows of the deeply stained glass was so very scant that at first it was almost impossible to see who were present and what was going on. In spite of the semi-darkness that pervaded the great building, some at least among the worshipers present had not succeeded in shutting out the world and in concentrating their thoughts on religion. Near the center of the room I noticed two women, one kneeling and the other sitting by her side. They were engaged in a lively conversation, each stopping now and then to repeat a prayer. A man was bowing before a large statue of some saint, and when I drew near he turned to see who it was, his lips moving all the while ; and when his prayers were ended he rose, kissed the foot of the image, already much worn by human lips, and went his way. At the door I found an old woman filling a cologne bottle with holy water. To hear what she would say, and with the hope of giving her some word of instruction and consolation, I stepped to her side and said courteously :

‘‘Excuse me, but will you kindly tell me why you are filling that bottle with this water ?’’

‘¢ This is holy water,’’ she responded, looking at me in the meantime rather curiously, doubtless wondering at my ignorance.

VISITING CATHOLIC CHURCHES Z

‘‘ Holy water !’’ I exclaimed in a tone of surprise, ‘‘ and pray, what makes it holy? ”’

‘‘Qur Lord was baptized in it, and it is blessed,’’ she replied.

Just what she meant by saying that the Lord was baptized in it I have never known. But many of these people have such strange ideas and get things so mixed and transposed that one must learn to be surprised at nothing. ‘‘ And what are you going to do with the holy water?’’ I ventured to ask.

‘‘T am going to take it to my house and ’? She finished the sentence by making the sign of the cross with the water, which many believe is a means of warding off evil.

‘What do you mean by that sign? What good will this do you?’’ I asked, pretending to know nothing about the matter.

**Tt will bless my house, and keep disease and evil from us,’’ she responded.

Going near the font and looking into it, I discovered that the water was very dirty and nearly exhausted. As it was too shallow to run into the bottle, she was patiently dipping it up with her hand, letting it run in drop by drop. As I stood watching her, my heart ached and I felt a deep sympathy for her, and wished to say to her there and then: ‘* Poor, patient, suffering old woman, why do you not look to Jesus, who alone can bless and save, instead of trusting in this heathen superstition ?’’ But to her this was religion, for she had never heard anything better, and very likely she pitied me greatly for my ignorance and unbelief, and went away with the idea that I had no religion at all. The more ignorant one is the more likely he is to feel that he alone is right, and that others are wrong just in proportion as they differ from him.

On entering another church in Rome I found three images, all of which were supposed to possess miraculous powers. Seeing a very ugly, repulsive-looking head, crowned with thorns, and blood trickling down on the face, and the features all distorted and disfigured, I asked the old sexton what it meant, and he informed me that it was an ancient head of Christ. ‘‘Do people come here to pray to this head?’’ I asked.

‘Yes, indeed,’’ he replied.

‘¢ But why do they pray to it? Does it perform miracles? ”’ I inquired.

‘¢ Why, certainly ; do you not see the many votive offerings which have been brought by those who have received a blessing? Every church has an image that works miracles.’’