Aquinas whose works have been recognized as orthodox throughout the Sei Ko Kwai. In several passages St. Thomas appears to hold that all the heathen of his day were doomed. These passages, however, do not contain his theological teaching upon the subject but are suppositions based upon an assumption due to faulty geographical knowledge. He clearly imagines that, in his day, all men had the opportunity of receiving Christian teaching. This, with our modern geographical knowledge, we know to have been a mistake.

St. Thomas illustrates his theological teaching in this connection by supposing the case of persons brought up, like Romulus and Remus, among the beasts. St. Thomas says quite plainly that if such an one correspond to whatever grace may be given him, God will not suffer him to perish. This is conclusive and gives us the true teaching of Catholic theologians. I may add that it shows the usefulness of casuistic theology when properly employed. For since our human experience and knowledge are always limited but may in future be enlarged, it is well to suppose typical cases beyond the range of the experience of a particular theologian. St. Thomas' humility enabled him to do so in this case and this has proved profitable for us.

VI.

I have been at some pains to present this mediaeval theology to the readers of the Shuho not so much because of its intrinsic merit as in order to show that what is set forth in this article is not a softening or toning down of the truth in order to make it attractive. People in our modern Japan sometimes suspect the missionary of being willing to say or do anything in order to catch a convert-give him free education; teach him English; let him believe what he likes if only he will buy a Bible (or accept one as a gift); sing pious songs in a loud voice, let himself be called a Shinja and, perhaps, refrain from the use of tobacco and sake when the missionary is about. After all, people think, it is only a new kind of Hoben not very different from that of the Bonzes.

To what extent missionaries claiming the name of Christian have resorted to such expedients I do not know. But they are unworthy of the Sei Ko Kwai and it is impossible to hold in high esteem the sort of convert gained by them.

What I have here attempted is to present fairly and candidly the teaching ancient, mediaeval, and modern of reliable theologians regarding the condition of the non-Christian departed.

Note for American readers: There are three Japanese words in the first paragraph of section VI.

Shinja means Believer. Protestants in Japan as a rule avoid the use of the word Kirisutan or Kirisuchan (Christian) since to employ it would be to share in the obloquy which (decreasingly) has attached to it since the prohibition of Christianity in the XVII century.

Sake has about the strength of claret, but it is not standardized, and is hence sometimes mild enough to be described as "Rice Beer." Hoben is a word associated with Buddhism which means literally Method-Convenient, but may be rendered freely "Pious Fraud."

W

Helps to a Better Lent

REV. GEORGE P. CHRISTIAN

E do not ordinarily gain profitable results without real effort. Of course graces come to us unexpectedly, even unsought; a reflection, a word, an incident becomes sacramental; God in His love blesses us whenever we are receptive. But receptiveness should not be left to chance. One's spiritual life should be so ordered by definite effort, practice and devotion as to develop a receptive tendency so that receptive moments may become of greater frequency. And so spiritual writers insist upon a rule of life for those who earnestly desire to progress.

Doubtless helps may be received during Lent from casual observances: a few moments of quiet spent in the rear of some church, an occasional visit to the Blessed Sacrament, a sermon heard here or there on unrelated topics; but if we are seeking some definite advancement during this season we must seek some definite system of lenten devotion. Lent is not a time for mental and spiritual dissipation. St. Francis de Sales warns the devout soul against using various small books instead of absorbing the spirit of one writer. So should we be careful during Lent lest we

set forth to glean spiritual odds and ends in various parishes rather than to pursue some one form of approved Catholic devotion in our own. And the old devotions, tried and found useful by millions, are the best; there seldom arises a saint to develop a new one of permanent value.

Let us seek, then, to do one thing well during this season, and at the start let us offer the proposed devotion to God for the sake of His divine Son that our union with Him may grow. There are five helps to the spiritual life which may prove beneficial to us as they have to many others in God's Church.

I. MYSTICISM

There are many people who are mystically-minded but who have little knowledge of Christian mysticism. They dabble in some form of Quietism, which ecclesiastical authority has condemned, or their mystical tendency becomes distorted through the reading of modern books of a pantheistic character, the fruits of a present-day vogue. There are four very small volumes by Dom Savinien Louismet, O. S. B., which may be recommended to beginners: "The Mystical Knowledge of God," "The Mystical Life," "Mysticism True and False," and "Divine Contemplation For All." The purpose of this series is to bring the mystical life within the reach of the average Christian. Bishop Arthur Chandler's “Ara Coeli: an Essay in Mystical Theology," though fragmentary, is also of some value. A really splendid work is "An Introduction to the Mystical Life," by the Abbé P. Lejeune, while Father Poulain's "The Graces of Interior Prayer," perhaps the classic work of its kind, is a large volume suited to serious students of mystical religion. "The Degrees of the Spiritual Life" (2 Vols.) by the Abbé Saudreau is for priests who are experienced directors.

It would be impossible to think of Christian mysticism and to forget Saint Theresa and St. John of the Cross. The former's "Life" and "Foundations" with the "Interior Castle" and "Way of Perfection," and the latter's "Dark Night of the Soul" and "Ascent of Mt. Carmel" are among the Church's chief treasures of mystical literature. Of course mysticism is a matter of experience but the reading of one or several of these books during Lent might help to a better knowledge of the experiences of the inner life.

II. SPIRITUAL READING

Lent is a time for gaining inspiration rather than information, unless it be that spiritual information which implies converse with God. It is sometimes said that our churches appeal to cultured people. What is to be desired is that they become the daily homes of people who are spiritually cultured, where the Divine Sacrifice is daily offered and where disciples are constantly in the temple praising God in the tabernacle and receiving His Blessing from the monstrance.

But there is some spiritual culture that can be gained at home. It is often a part of the rule of people to spend a while each day in spiritual reading, that is with some book of religion which ministers to the emotions and will rather than to the intellect alone. Lent is a time in which one may plan to adopt this practice and thus have a "spiritual nosegay" to carry day by day. Such reading, as indeed any occupation of a Christian, should be prefaced with prayer, offered to God for His blessing. "The Followers of the Lamb," by the late Fr. Benson, S.S.J.E., a volume for religious and for seasons of retreat, is what one would expect from the pen of this modern saint, while the works of his contemporary and friend, the late Father Congreve, S.S.J.E., are of great spiritual depth permeated by exquisite poetic feeling. Among Fr. Congreve's most beautiful books are: "Christian Progress," "The Spiritual Order," "The Interior Life," "Christian Life a Response," and "Treasures of Hope for the Evening of Life." Other useful volumes are "The Riches of Prayer" and "The Loneliness of Christ," the latter by Robert Keable. In "The Way of the Heart" we have a collection of letters of direction to a woman who was a doubter from the eminent writer of former days, Mgr. D'Hulst of Paris. Biographical matter of an especially inspiring nature is contained in "Life of the Blessed Curé d'Ars," by the Abbé Monnin, "The Praise of Glory" (reminiscences of a twentieth century Carmelite nun), "A Wife's Story" (a diary which converted a husband), "Father William Doyle, S.J.," by Alfred O'Rahilly (a remarkable example of faith and ascetic devotion), and "The Message of Sadhu Sundar Singh," by B. H. Streeter and A. J. Appasamy (dealing with the experiences of an Indian convert of apostolical life). Louis Bertrand's "Saint Augustine" gives an unusually vivid presentation of the man and his environment;

Miss E. K. Sanders' "Sainte Chantal" relates the experiences of the French widow of the beau monde who left her home, over the outstretched body of her youthful son, to found a great order and to become St. Jane Frances de Chantal; while Henri Joly's "The Psychology of the Saints" helps us to appreciate better the experiences of the servants of God.

III. MEDITATION

Spiritual reading while usually of a meditative character requires less effort than meditation, which is prayerful reflection. Many persons practice meditation in some form, but usually it is only the devout Catholic who seeks to develop the spiritual life by the aid of daily methodical meditation. As the exercise is so largely mental prayer it is a most effective means of grace and one of the greatest comforts devised for the soul's welfare, a constant source of inspiration, an oasis in a weary land. One would be devoutly thankful if our seminaries instead of insisting so much upon certain intellectual qualifications, often of doubtful value, would train the young men entrusted to their care for three years in the practice of daily mental prayer. As it is they come out into the parishes with little, if any, knowledge of it as a methodical exercise and naturally the parishioners suffer, with themselves.

The methods of St. Ignatius and St. Sulpice, the two popular forms, are not substantially different. The selection of a subject, a prayer to God for help, the "composition of place" or mental image, the application of the truth considered to life, and "colloquies" or prayers to God so to apply the truth, represent the general outline of an ordinary meditation. But we need not conform to any set scheme, nor need we each day use the same kind of meditation.

The best time for the exercise is ordinarily in the morning and in church before the Blessed Sacrament, but if this is not possible one may seek an opportunity at some other hour, in the country, in the city streets, in train, boat or automobile, but never when tired-if any profit is to be expected. A beginner might start with a fifteen-minute meditation, but the exercise should ordinarily occupy a half-hour or hour, as it requires some little time for most people to acquire a prayerful state of mind, and if the