granted to ecclesiastics of the Roman Catholic Church by Catholic princes in their own countries could not be possibly granted hero (in Maryland) without great offense to the King and State of England.’” (p. 63.) We have not the space in this review of Catholic charges and claims to go into the religious history of the Maryland Colony as we should like to do; otherwise we should explain the machinations of the Jesuits in this colony, and prove that what tolerance Maryland in its early days enjoyed it owed to the preponderating influence of non-Catholic forces.

It requires an unusual amount of courage for a Catholic writer at this late day to parade his Church as the mother and protectress of religious liberty and tolerance.  Any person who has but a smattering knowledge of the history of the world during the last four centuries will smile at this claim.  The old Rome of the days of the Inquisition and the auto da fes may seem tolerant in our days, but she is so from sheer necessity, not from any voluntary and joyous choice of her own.  Her intolerant principles remain the same, only she has not the power to carry them into effect.

One of the Catholic bishops who was opposed to the dogma of papal infallibility, Reinkens, published a book bearing the remarkable title Revolution and Church.  In this book a thought is suggested which connects the Roman Curia with political disturbances that occur in the world.  The author regards the declaration of papal infallibility as another step forward in the imperialistic program of the Curia looking towards world-dominion.  He argues that it is in the interest of the Vatican policies to foment trouble and breed revolutions in the commonwealths of the world.  “The thoughts of the Roman Curia,” he says, “are not the thoughts of God.  Inasmuch, however, as it is these latter that are realized with increasing force in the history of the world, and that animate the formation of every true civil and ecclesiastical institution, the Curia is gradually forced into a conflict with the whole world. . . .  The Curia (to carry its aims into effect) tries one last means:  its last attempt is to bring about a revolution.  As ’the Church’ succeeded in digging her charter out of the ruins of the commonwealths of the ancient world, so the spirits of Vaticanism hope again to rebuild the palace of their dominion out of ruins.” (p. 4.) Again:  “Bishop Hefele entertains the fear that the recent elevation of the Pope to power (the infallibility dogma) will soon become the primary dogma in the instruction of children.  We regret to say that this fear has proven well founded:  all the governments, even the German, aid in this instruction of the schoolchildren, because they retain religious instruction on a confessional basis [we in America say on “sectarian” lines], hence also that prescribed by the Vatican, as obligatory, and the infallibilist clergy is salaried by the State for providing this instruction The divine