Catholic Young Men's Associations. Xavier Alumni Sodality and the In and 275 Catholic youth that is sadly wanting at present, and that would inevitably tell upon society. Any large Catholic project might be almost instantaneously taken up and discussed throughout the country; and, above all, Catholic young men would find places where healthy amusement was blended with instruction and blessed by a religious spirit.* same organization, and much the Xavier Union have so far done every- same aims and tendencies, would anthing for themselves under the guid- swer for all. A new and wonderful ance of their able director. Their impetus would thus be imparted to work, as may be imagined, has been Catholic thought, Catholic work, very up-hill, for the entrance fees and, above all, to Catholic literature are not large; nevertheless, with the education. An esprit du corps profit of lectures, they have constitut- would be engendered among our ed their only source of revenue. the face of all difficulties, however, there they stand, an active and everincreasing organization of educated young Catholic laymen, with their rooms for reading and amusement, and their library. They form already the nucleus of a great Catholic centre, which, with a little tact, a little generosity on the part of those who can afford to be generous, and who could not be generous for a better purpose, a steady perseverance in the way they have entered upon, may rival any club in the city, may be a rallying-point for the Catholic laity, and may furnish a constant supply of amusement, information, and recreation of mind and body for Catholics of all ages, but particularly the young. Special attention has been devoted to these two organizations, because they are, beyond doubt, the most most prominent associations of Catholic young men in New York. Indeed, at the present writing, we know of none equal to them in the United States. This is not at all said by way of flattery to the societies mentioned; rather by way of reproach to those who have neglected to form similar societies. Educated young Catholics are plentiful in most of our large cities; and wherever a number of educated young Catholics exist, there such societies as the Xavier Alumni Sodality and the Xavier Union ought to exist, with their rooms for association, meeting, reading, and amusement. Much the sante programme, and much the The Neither need such organizations be restricted, as it were, to any special class. The Sodality of the Blessed Virgin, of which the Xavier Alumni Sodality is a branch, may be made to embrace all classes. It was founded in the Roman College of the Society of Jesus, on December 8, 1563, exactly three hundred years prior to the foundation of this promising offshoot in New York. society has an eventful history. It began in the Jesuit Colleges, and was restricted to the students. It speedily spread thence throughout the world, embracing all ranks from the crowned head to the peasant. One branch took up one good work, another devoted itself to some other. It entered the world, society, the army, everywhere. Popes belonged In * Besides the two Associations particularly mentioned in this article, there are numbers of others scattered throughout the country. Brooklyn there is attached to almost every parish church a Young Men's Catholic Association. The writer restricts his mention of names neces sarily to the two societies which stand forth most prominently in New York, and which give greatest promise of a bright future. If they can be improved upon by others already existing or to come, they would probably be the first to adapt themselves to the improvement. But as matters stand at present, their constitution and organization might be very safely recommended, at least, to embryo associations. 274 Catholic Young Men's Associations. committee called the Committee on Employment,' and consisting of the Presi dent and six members of the Sodality, appointed by him at the January meeting. [The members meet on the first Sunday of every month.] Its duties shall be to assist young men to procure mercantile or professional employment." There are quite a number of special indulgences attached to the Sodality, whose genuine worth and practical tendencies may be faintly imagined from this short statement. Its effects, and the success attained by it, may best be judged from the fact that the half a dozen members of ten years ago have swollen to the number of over four hundred, notwithstanding losses by death and by members leaving the city. This number is being increased at every meeting; whilst out of the Sodality has sprung the Xavier Union, which, though established only two years ago, already numbers two hundred members. study of good books, and to foster a taste for the sciences and arts; but it intends more especially to exert itself in awakening and keeping alive an interest in Catholic history and literature. While pursuing these ends, it has in view the furnishing its members with every desirable means for their proper recreation, both of mind and body. Thus it hopes, by guarding youth against the temptations of youth itself, and withdraw. ing it from the no less insidious than dangerous associations of a city, to encourage our educated young men to a proper use of both mind and body, and to make them ambitious to be and do good, that they may exert that influence society which is to them indeed a duty. on "In furtherance of these objects, the Union shall, through its management. provide I. A library. "II. A reading-room having all desirable reviews and journals. "III. Literary and musical entertain ments. " The best comment on these objects and the desirability of them is to point To quote the "Preamble" of its to the success which has already atprinted "Constitution and By-laws"- tended this movement. "The Xavier Union was organized in March, 1871, by a number of gentlemen, members of the Xavier Alumni Sodality-a Society established in 1863, and having for its object the encouragement of virtue and Christian piety among the educated Catholic young men of this city [New York], and the promotion of Catholic interests by their united efforts. "From this body, in order to unite its members more intimately, better to carry out its objects, and to effect other desirable ends not strictly within the scope of a purely religious body, the Xavier Union has been formed. "This Union has in view both the mental and moral improvement of its members. "By a regular and proper representation of Catholic questions, by association with men of mature years and study, and by their frequent meetings with each other, it hopes to keep alive among its members a spirit of true Catholicity, and to encour age by example all Catholic young men in fidelity to the teachings and practices of their religion. "It further proposes to promote the The Union, which is recruited ex clusively from the Xavier Alumni Sodality, rents for its use a building containing a reading-room, receptionrooms, billiard-room, and a handsome library of six thousand volumes. It is found already that the accommodations are far too small, and a proposal is on foot to erect a building adequate to the growing wants of the society, and containing a large hall for the giving of lectures and for other purposes. The want of this was found last year, when, for a series of lectures given under the auspices of the Xavier Union, it was found necessary to hire one of the public halls. Of course, the question is mainly one of funds. However, here is something practical, tangible, which can point to results, and which challenges the attention of all Catholics, particularly of our Catholic young men. The Catholic Young Men's Associations. ing exactly what to do or what not to do, from not being united with fellow-associations, and generally from lack of funds. In New York, for instance, where 273 struggling almost in its infancy. This is the Xavier Alumni Sodality and its correlative, the Xavier Union. That admirable association, the Catholic Union, is designedly omitted Catholics boast of half a million of from the present article, which deals their creed; where they have so many only with the young men. magnificent churches, some of them with very wealthy congregations; with so many wealthy Catholic residents, professional men, and large business firms; with half a dozen weekly newspapers or more-where are the young men? Where is our Catholic hall, club, reading-room, library? Nowhere. Nevertheless, there are, in one shape or form, numbers of associations of Catholic youth scattered through the city, and greater numbers of Catholic youth still who do not and will not join them, because they do not find in them attraction ⚫ enough. Now, this is a thing worthy of being investigated closely, and remedied speedily. We Catholics ought to be ashamed of ourselves to see what the Protestants have done in the organization known as the Young Men's Christian Association, with its splendid reading and meeting-rooms, gymnasium, and lecture-hall, where the ablest lecturers of the world hold forth and draw the crowds of the city to hear them. Nor does this association stop here. It has multiplied itself, not only throughout the city, but throughout the country. Branch houses are covering the whole land; and, whatever may be its present or its future, it is certainly admirable in conception and organization. Its honor and reputation rest in its own hands. There is only one association to which the Catholics of New York, speaking generally, can point as hav ing achieved something; as not purely local, but general, in its character; as, in fact, a success, though it is still The Xavier Alumni Sodality was established in New York on December 8, 1863. It was intended originally, as its name implies, for graduates and ex-students of the College of S. Francis Xavier. It began with about half a dozen members. It gradually and very wisely widened its scope so as to take in the alumni of any Catholic college who might choose to join, as also merchants in business and professional men. Its objects may best be set forth by quoting from the printed "Constitu.tion": "I. The encouragement of virtue, Christian piety, and devotion to the Blessed Virgin among educated Catholic gentlemen, the perpetuation of friendships formed by them during their college life, and the promotion of Catholic interests. "II. The means to obtain this end shall be principally the daily practice of certain devotions, the frequent and worthy reception of the sacraments, and religious and social meetings at stated intervals.' In the following sections of the By-laws" we find : "SEC. 14. On the Sunday following December 8, and on a Sunday during Easter-time, there shall be a general communion, at which all members shall be expected to assist. The first general communion shall be preceded by a Triduum, or three days' spiritual retreat. "SEC. 17. In case any member of the Sodality falls sick, the Rev. Father Director and the President (who is elected of and by the members) shall appoint one or more members to visit him. "SEC. 20. There shall be a Requiem Mass for the repose of the soul of a deceased member as soon after his death as convenient. The members of the Sodality are expected to assist at this Mass. "SEC. 22. There shall be a standing THE CATHOLIC WORLD. VOL. XVIII., No. 105.-DECEMBER, 1873. A TALK ON METAPHYSICS. ONE of the greatest obstacles to the spread of philosophical education is the false opinion which, through the efforts of a school of low scientists, has gained much ground-viz., that metaphysics, the central and most important part of philosophy, is only a mass of useless abstractions and unintelligible subtleties; a science à priori, telling us nothing about facts; a dismal relic of medieval ignorance and conceit; a thing, therefore, which has no longer a claim to hold a place in the world of science. This is a shameless misrepresentation, and as such it might be treated with the contempt it deserves; but it is so carefully insinuated, and with such an assurance, that it succeeds in making its way onward, and in gaining more and more credit among unreflecting people. We intend, therefore, to give it a challenge. A short exposition of the nature and object of metaphysics will suffice, we hope, to show our young readers the worthlessness of such mischievous allegations. What is metaphysics? It is, answers one of the most eminent meta physicians, Francis Suarez, that part of philosophy which treats of real beings as such. This definition is universally accepted. It is needless to remark that a being is said to be real when it exists in nature; whereas that which has no existence except in our conceptions is called a being of reason. But it is well to observe that the expression, real being, is used in two different senses. In the first it means a complete natural entity, which has its own separate existence in nature, independently of the existence of any other created thing; as when we say that Peter, John, and Fames are real beings. In the second it means some incomplete entity, which has no separate existence of its own, but is the mere appurtenance of some other thing to the existence of which it owes its being; as Peter's life, John's eloquence, James' stature. Of course, every substance, whether material or spiritual, simple or compound, is a complete entity; but every constituent, attribute, property, or quality of complete beings is an incomplete entity, inasmuch as it has Entered according to Act of Congress, in the year 1873, by Rev. 1. T. HECKER, in the Office of the Librarian of Congress, at Washington, D. C. no separate existence, but only partakes of the existence of the being to which it belongs. A real, complete entity is said to be a physical being, because it possesses all that is required to exist separately in the physical order of things. On the contrary, a real, incomplete entity is said to be a metaphysical being. Thus, movement, velocity, time, force, attraction, repulsion, heat, cold, weight, work, resistance, figure, hardness, softness, solidity, liquidity, etc., are metaphysical beings. Those modern men of science who shudder at the very name of metaphysics would do well to consider for a while this short catalogue of metaphysical entities. They would find that it contains the very things with which they are most familiar. If metaphysical entities are only abstractions-empty and useless abstractions, as they declare-what shall we say of all their scientific books? Are they not all concerned with those dreadful metaphysical entities which we have enumerated? Yet we would scarcely say that they treat of useless abstractions. Certainly, when a drop of rain is falling, the action by which it is determined to fall is not an abstraction, the velocity acquired is not an abstraction, and the fall itself is not an abstraction. In like manner, the rotation of the earth, the hardness of a stone, the sound of a trumpet, are not abstractions; and yet all these are entities of the metaphysical order. Therefore, to contend that metaphysics is a science of pure abstractions is nothing but an evident absurdity. The object of metaphysics is no less real than the object of physics itself, It may, perhaps, be objected that, though the material object of metaphysics is real and concrete in nature, we despoil it of its reality as soon as we, in our metaphysical reasonings, rise from the individual to the uni versal; for universals, as such, have no existence but in our conception. The answer is obvious. The metaphysical universals must not be confounded with the logical universals. The logical universal-as genus, difference, etc.-expresses a mere concept of the mind, and is a mere being of reason, or a second intention, as it is called; but the metaphysical universal-as figure, force, weight, etc., is not a mere being of reason; for its object is a reality which can be found existing in the physical order. It is true that all such realities exist under individual conditions, and therefore are not formally but only fundamentally, universal; for their formal universality consists only in their mode of existing in our mind when we drop all actual thought of their individual determinations. But, surely, they do not cease to be realities because the mind, in thinking of them, pays no attention to their individuation; and, therefore, metaphysical universals, even as universal, retain their objective reality. We might say more on this subject, were it not that this is hardly the place for discussing the merits of formalism, realism, or nominalism. We can, however, give a second answer, which will dispose of the objecttion in a very simple manner. The answer is this: Granted that abstractions, as such, have no existence but in our intellect. Nevertheless, what we conceive abstractedly exists concretely in the objects of which it is predicated and from which it is abstracted. Humanity in our conception is an abstraction, and yet is to be found in every living man; velocity, likewise, is an abstraction, and yet is to be found in all real movement through space; quantity also, is an abstraction, and yet is to be found in every existing body. Therefore, abstract things do not cease |