A Curious Correspondence.

thereby to offend Almighty God , in order to obtain a good end , however much this good end may tend towards the glory of God . The theologians , cited by " Nemesis " in your issue of to-day , speak of indifferent actions used as means for a good end , and teach that such means arc sanctified by the good end for which they are used . Not one of them teaches that bad means become just by being used for a good end . In a previous chapter they exclude beforehand all bad actions ; and some , when treating on this question , explicitly repeat that they talk only of indifferent means ; for

instance , Gury , cited by " Nemesis " himself : — " Where the end is lawful , the means to it , if indifferent in themselves , arc likewise lawful . " Had " Nemesis " g iven the texts in English instead of Latin , which is known to comparatively few of your readers , not only the learned , but every reader of your paper would at once have detected his fallacy . The doctrine of the Jesuits is the common doctrine of all authors of Moral Theology , and is nothing but sound reasonadmitted by every man of common senseas is clear from the above .

, , I hope Fr . Daling will be ready to name an arbitrator , any judge of any court , as soon as " Nemesis " conies out with his name , ceases to strike from the dark in which he hides himself , and fights manfully with open visor . But the instructions given by Voltaire , one of the greatest Masonic authorities , to Alembert , Helvetius , and other Br ., say expressly : " Destroy the infamous ( i . e . the Catholic Church ); say boldly all you have on your heart ; strike but

, hide your hand . The Nile hides its source , and sends forth its beneficient water ; do the same—send off your arrow , but do not let your hand be seen . " ( Letter to Alembert , 28 th September , 1763 . ) " Nemesis " is a perfect adept in the royal art of calumnaire audacter , semper aliquid haeret , " calumniate boldly , something will always stick . " Let him g ive his name , and then a judge decide ; no doubt a just nemesis will strike " Nemesis . "

Nemesis , i . e ., Vengeance of the Lord , is in Hebrew Nekam Adonai , and this is the sacred word of all the Kadosh ( Scottish 30 th degree ) in Sweden , Germany , England , France , and so on . In this degree of a Kadosh , the Lodges commemorate the suppression of the Order of the Templars by King Philip le Bel and Pope Clement V ., and the tragical end of their last Grand Master , James Moiay , whom Philip lc Bel condemned to death by fire on the 11 th

March , 1314 . In this degree there is no more talk of Hiram and of his tragical end ; but this allegorical personage is substituted by J . B . M ., Jacobus Burgundus Molay , whose death the initiated vow by terrible oaths to avengo either imitatively on the authors of his death ( i . e ., Pope and King ) , or consequently on whom it is just and equitable ( i . e .. their adherents ) . ( Cf . "The Secret War of Freemasonry against Throne and Altar . " From Documents ,

chapter vi . ) Whether your correspondent "Nemesis" knows anything of this nemesis the secret societies are pledged to , I cannot say , because he has his visor on , and may be also one initiated only in the lower degrees , or only nominally in a higher degree , to whom the royal secret is not communicated . I am , & c , Bombay , Aug . 19 . f L . MOTRIN , S . J ., R . C . Bishop .

VIII . Sir , —I have replied to Father Daling , and I now beg leave to reply to " Catholicus . " He is incorrect in imputing to me the statement that Loyola founded his Society " with the sovereign object of combating Protestantism . " I said that

the aim of the movement , to which the Society gave birth , was to re-establish the Papal Supremacy and to infuse fresh life into the Church of Rome ; and that this aim was sought to be attained by certain specified means , of which the extirpation of Protestantism was one . Let us see , however , how the matter really stands . When Loyola and his companions first met at the Chapel of