A Curious Correspondence.

Theologire Moralis recept sentential" Lyons . 1652—1663 , vol . iv ., 1 . 33 , sec . 2 , prob . 65 , n . 300 , p . 336 ) says : "Non peccat , qui ob bonum finem ' iu actibus ex natura sua malis delectatus ; " and , again , after illustrating the proposition b y revolting examples : " Finis ¦ enim dat specificationem actibus et ex bono vel malo fine boni vel mali redduntur . " Illsung

( "Arbor Sapientife . " p . 153 ) says : "Cui licitns est finis , illi licet etiam medium ex natnra suaordinatum ad talom finem . " Voit (¦ " Theologia Moralis , " Wnrtzbnrg , 1860 , Pt . i ., p . 123 ) says : "Cui fines licet , ei et media permissa mint ; " and , again , at p . 472 , n . 73 i : " Cui concessns est finis , ooncessa etiam sunt media ad finem ordinata . " Gury ( " Casus conscientias , " Ratisbon , 1865 , p . 332 ) says : "Ubi licitus est finisetim licita sunt media se

indif-, per fereutia . " All these works are deemed of the highest authority . Busembaum ' s work has seen fifty editions , one of which was printed a few years ago at the press of the Propaganda itself . Layman is described b y Gury as follows : ~ " Inter maximos theologias moralis doctores sine dubio rei ' erendns . " Of Voifc ' s work there have been fifteen editions published . Gury ' s book is a commentary

on his "Compendium Theologian Moralis , " the standard work on Moral Theology used in all Jesuit seminaries . All these writings , as I have alread y remarked , have been published with tho official sanction of the Order . In the Constitutions it is stated : No differences of opinion are admissible , neither b y word , in discourses , or pnblic lectures , nor by written books , which last it is not allowable to publish without approval and consent of the General , who ,

however , may confide their examination to three men endowed with sound doctrine and _ eminent judgment ( "Institutnm Prague , " 1757 , vol , i ., p . 372 ) . The Revisers have , nevertheless , no power to examine any works , unless the same have been submitted to them by the General . The latter can alone grant the necessary sanction for their publication ( " Regular qua ; a Patribus Revisoribus in recognoscendis nostrorum Libris obscrvendffi sunt 1650 Regvx ) I

, , . ., .. may add that nothing has been imposed with greater strictness b y the Society on its members than uniformity of opinion in sermons , lectures , and writings . " Doctrinas differentes non admittuntur ; immonec judiciorum de rebus agendis diverstitas nee erase conformitnti et nnioni adversantur , nermittenda " ° ( Iust i ., 372 ) .

I am perfectly well aware that Father Roll , the Jesuit missionary in the heart of Protestant Germany , who , according to Father Daling , offered the same reward , endeavoured , in " Dass alte Lied ' Der Zweck heiligt die Mittel , ' " ( Freiburg i . B ., 1 S 69 ) , to answer the same charge , made by Maurer in his "Neuor Jesuiten spiegel " ( Mannheim , 1868 ) . I rather doubt , however , whether Father Baling will have the courage to submit Father Roll ' s snbtlo casuistry to the critical

judgment of a Bombay public . In any ease , I claim the premium he has offered , and I request that ho will propose the name of some impartial person as arbitrator to adjudicate upon the matter . I do not venture to trespass any further on the space yon have kindly accorded me in your columns , by replying to the letters of " Catholicns " and other correspondents , but I propose to do so , with your permission , on a future occasion . NEMESIS .

VII . Sir , —The proposition "the end justifies the means " can be understood in a good and in a bad sense . The means which lead to an end are in themselves morally either good actions like almsgiving , or bad actions like lying , or indifferent actions like taking a walkWhen for a good end good

. we use a means , this becomes doubly good ; when wo use a means indifferent in itself , it becomes good by its being directed towards a good end ; but when we use a means which in itself is bad , it never becomes good thereby , but , on the contrary , vitiates our good end . We are never allowed to do a bad action and