The Irish standard. [volume] (Minneapolis, Minn. ;) 1886-1920, 1896-06-13


ing publiec tll1 an that which he Had
lost. But as he: had for time sacrificed
his Eslan ding for the conscientious convic-
tiOnsof that essay, so now, characters
ideally, haveing regained his position, he
once more sacrificed power for con-
science sake; because during the three
years alluded to, he had arrived at tbs
point of accepting Catholicity, and would
not hesitate to avow his faith. This time
his change Of view became an abiding
one
It was in 1874, soon after starting his
famous Review afresh, and expressly tc
teach his new doctrine of life that
Brownson, finding that She had read
himself for good and all into Catholic
ity." surrendered to grace, and was re-
ceiyed into the Church. He continued
his Review, but, naturally, for different
purpose.
We quote again form Mr.. Lathrop:-
''3n the forsaking OF his pet theory, ant
submission to the Roman Catholic Church
g.; the true body Of Christ Bronson did
not abandon liberty of thought, but sim
ply let it be bounded by law, as all true
liberty must be. Pass beyond law in any
field, and you step into anarchy. Con-
slider human law, common, statutory, OF
OF decree. 1t is vast corporate mass OF
thought of enactments, decisions. and
orders, which limits not only lay folk, but
lawyers and judges as well; far more
ninutely than the Catholic Church limits
it's members. Yet you will deny that
wnile lawyers and Judges and Legislators
must work within these certain confines
only, and the whole people must submit
to the same restrictions upon thought
they still enjoy all intellectual liberty
which the very existence of these rnetes
and bounds alone makes possfble?"
Bronson was not mere subseryient
advocate Of the Church in every particu-
lar OF its policy or administration, on the
unavoidable and often unfortunate and
ill-judgins human side, either in the pas1
or in the present. He was often a severe
critic upon these matters, albeit with con
stant reverence for her great spiritual
traditions and authoritative teachings
His outspo]ienness sometimes got him in
to very hot water; against which, how
ever, his sincerity and fidelity had the
effect of a protective coating. Because
OF his pugnacious quality, Catholic Amer
leans to this Gay are divided In their esti-
mate of him. Those of vigorous mind
large perceptions and self-reliant charac-
ter give him the tribute of All unbounded
enthusiasm, while others who imagine
that faith depends upon tdmidity and col
orlessness shake the head or shrug the
shoulder, half sadly, half cynically. They
regard vigor and independence as dan
gerous,' but are Indifferent to the greater
danger of StagnatiOn"
Mr.. Lathrop cites Brownson's mastery
treatise on the American Republic, pub
lished in September, 1866, Fl years after
his conversion, as one of the strongest
witnesses to the philosophers increased
strength and freedom Of thought after
becoming a Catholic.
Never says Mr.. Lathrop.
"has the genius of our country and our
nation hood been o grandly, so luminous
~ interpreted, from so lofty a point OF
view, as in this mastery book, published
when he was g. Mulford's The Nation,
which I have already mentioned, was
brought ont five years later One may
note the remarkable correspondence and
the greater depth and broader sweep OF
Brownson's exposition. Brownson's prac-
ticaI faith in his country was wildly ex-
emplified by bis three sons who Joined
the volunteer army for the defense of the
Union In the civil war. Two Of them
were killed In battle. The third, surviv-
ing still, brought from the field his
wounds end the rank OF major, and 10y
ally and with pious care collected and
edited his fathers works in thorough and
able fashion
Granting all that can be said of Brown
ha IF
cannot accept him as a, literary critic
aud, indeed, some Of his verdicts, notably
that on his old friend Emerson's poems
which Mr.. Lathrop quotes will be read
with mingled surprise and amusement.
Nor could he always rise above his in
,herited racial prejudices, which seemed
to take new twist from the very inten.
sity of his religious spirit; as was evident
especially in his tilt with John Boyle
O.Reilly, on the question of the Protes-
tant and Catholic patriots in Ireland s
long struggle for freedom.
But this is a depression, and we return
to Mr.. Lathrop's article. Speaking OF
Brownson' criticism of the human Side
of the Church generally, Mr.. Lathfor
admits that one may find on this Side
much that is painful and disappointing
The convert, even after he is convinced
of the Divine institution of the Church
cannot always rid himself Of the idea
once expressed by Nathaniel Hawthorne
that it ought to be managed by angels
or, at least, by men confirmed in grace
Later, he finds what the born Catholic
accepts as q matter OF course, that Catho.
lies of every state and condition are mere
fallible mortals-nore blamable, Otter
than others in failing to live mp to- thsi1
light and grace, but still offering no argu
ment thereby against the Church's claim
There is no restriction against the de
nunciation of the faults Of the human
side Of the Church, save that set By
Christian wisdom, remembering the mas
ter's warning against merely destruc
tive zeal, in the parable OF the wheat ant
tares. as
AS Mr.. Lathrop says of Brownson:-
..In nearly every period there have
been true, brave, loyal Catholics Whe
have spoken as plainly as he did, will
good intention; and in much that he sale
he was justified
Brownson forwarded materially the
conversation of Isaac T. Hecker, after
wards founder of the Society of the Paul
list Fathers.
He made another convert nearer home
"a curious instance of the influence
which he exerted upon other minds, ii
religious matters says Mr.. Lathrop
was told me by his son. Orestes had s
brother Orrin, who lived at Dublin, Ohio
and became a Mormon. In August, 1851
he visited Orestes at Mount Bellingham