together; one must yield to the other;
mankind must make its choice--it cannot have both.

SCIENCE AND FAITH. While such is, perhaps, the issue as regards
Catholicism, a reconciliation of the Reformation with Science is not
only possible, but would easily take place, if the Protestant Churches
would only live up to the maxim taught by Luther, and established by so
many years of war. That maxim is, the right of private interpretation of
the Scriptures. It was the foundation of intellectual liberty. But, if
a personal interpretation of the book of Revelation is permissible,
how can it be denied in the case of the book of Nature? In the
misunderstandings that have taken place, we must ever bear in mind
the infirmities of men. The generations that immediately followed
the Reformation may perhaps be excused for not comprehending the full
significance of their cardinal principle, and for not on all occasions
carrying it into effect. When Calvin caused Servetus, to be burnt, he
was animated, not by the principles of the Reformation, but by those
of Catholicism, from which he had not been able to emancipate himself
completely. And when the clergy of influential Protestant confessions
have stigmatized the investigators of Nature as infidels and atheists,
the same may be said. For Catholicism to reconcile itself to Science,
there are formidable, perhaps insuperable obstacles in the way. For
Protestantism to achieve that great result there are not. In the one
case there is a bitter, a mortal animosity to be overcome; in the other,
a friendship, that misunderstandings have alienated, to be restored.

CIVILIZATION AND RELIGION. But, whatever may be the preparatory
incidents of that great impending intellectual crisis which Christendom
must soon inevitably witness, of this we may rest assured, that the
silent secession from the public faith, which in so ominous a manner
characterizes the present generation, will find at length political
expression. It is not without significance that France reenforces the
ultramontane tendencies of her lower population, by the promotion of
pilgrimages, the perpetration of miracles, the exhibition of celestial
apparitions. Constrained to do this by her destiny, she does it with
a blush. It is not without significance that Germany resolves to rid
herself of the incubus of a dual government, by the exclusion of the
Italian element, and to carry to its completion that Reformation which
three centuries a