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the least ofhis claim to infallibility? When every suggestion
even of his temporal power has vanished will the Pope still
retain his supreme authority in the spiritual affairs of his
church? These are a few of the many queries that arise at
he mere suggestion of the Pope's changing Ills residence. It
seems reasonable to believe thnt Catholics in this country
could hardly fail to lose much of their superstitious respect
for his holiness. Much of the reverence paid by Catholics in
America to his holiness arises from his position and surround
ings, rendered sacred by the hallowed assocations of the past.
This reverence would, we fear, be largely dissipated if the
Pope were to dwell here. How far this reverence would be
replaced by a moic rational and a more ennobling respect
would depend almost ultogethcr upon the character and acts
of the Pope. But if then the Pope were to be judged upon
his own merits, his infallibility would receive no considera
tion whatever. Hut if not regarded as infallible, how then
will he be the pope of the Catholic church? The Catholic
church has in this .1 vexed subject to consider. We sec no
escape from the conclusion that if the Pope change his rcsi
dencc to the United States, a revision of the standards and
doctrines of the Catholic church will be necessary. Only thus
can they be adapted to the changed state of affairs and to the
new relations involved.
It is trite to say that the latter part of the Nineteenth cen
tury has been and is a period of mighty change and marvel
ous advance. Yet it is doubtful if one petson in a hundred
has a real appreciation of how mighty the change has been or
how marvelous the advance. There is no better way to gain
such an appreciation than to compare the opinion people now
have and the opinion they held twenty or thirty years ago of
the reformers of society. Almost any young man can remem
ber when good people generally put socialists, anarchists,
communists and such like into class. That class, moreover,
was worthy the utmost condemnation. It could not be
denounced too vigorously. A socialist was as bad every whit
as an anarchist. A communist was a "cumbcrer of the earth."
It is well to note too that these reformers themselves did not
then entirely refuse to be classed together. Undoubtedly
one reason for this was because they all believed together
that society must be revolutionized. Beyond that their ideas
were not altogether clear. The anarchist, in fact, would go
no further at all. The government destroyed, every man
should then do as he saw fit. The communist would have
some government. A simple arrangement of community of
interests was his aim. The socialist of that period would
have a strong new government to enforce community of
production as well as community of distribution. How do
matters stand now? How do good people classify and regard
social reformers now? They are classed according to their
principle and doctrines. They are judged according to the
merits of their, respective systems. Why, many good people
are socialists to-day. How about the social reformers them
selves? Are they still united? Not at all. Even European
socialists and anarchists have separated. Just recently at the
Socialistic Congress at Erfurt, the anarchists withdrew
largely to escape expulsion. The communists have been
almost entirely absorbed by the socialists. The socialists,
moreover, have changed in great part from revolutionary to
evolutionary social reformers. From being stigmatized not
only as visionary but also as absolutely pernicious, the prin
ciples of socialists have come to be regarded as highly proper
and wholesome. Indeed, it has become quite the "fad"
among literary people to avow adherence to socialistic doc
trines. Let it be remembered, however, that cultured social
ists of to-day believe in reorganization of society by evolution
rather than by revolution- This distinction is but another
evidence of change and of progressalmost beyond belief. .
But a small proportion of the citizens of this country gain'
a college education. A somewhat larger proportion' .finish a
high school course. Considerably larger are the number of
those who stop with the grade. Every one, probably, knows
this. If there is any one that docs not, to him it likely is 'new.
With him, however, we have nothing to do.
Now the question arises, what do these graduates of the
various schools do in a literary way after leaving school? A"
college graduate is supposed to have been trained sufficiently
to be able himself to direct his course of study and of reading.
How many arc able to do so? How many do so? Some
high-school graduates should be able to rely upon their own
judgment in the choice of reading and of studies, The fact is,
however, that they do not have such reliance, even though
competent for it in themselves. Graduates of grade and of
district schools arc but little fitted for good and independent
judgment in regard to reading and study. There has arisen
among these classes of graduates a demand for some sort of
reading. The demand is for matter in every way consonant
with the times. The demand has been supplied. Living
bodies grow by evoluton in accordance we are told, with an
"appropriate idea". Thus in the literary world, the demand
has brought forth the supply. There has grown up in this
country something unique in the literary world. It is the
illustrated monthly magazine. To a wonderful extent this has
become in this country, the popular educator. This was well
illustrated by the Kcnnan lecture. Wherever those selling
tickets went, people eagerly bought, saying, "Oh yes, I want
tickets; I have read all about Russia in Mr. Kcnnau's arti
cles in the Century", From a number of instances of those
who shook Mr. Kcnnan's hand after the lecture, two are wor
thy of notice. One gentleman warmly grasped the lecturer's
hand and exclaimed enthusiastically, "Mr. Kennan, I have
followed you in every step that you have taken". Another
said with deep earnestness, "Mr. Kennan, I have come over
250 miles to hear you. 'After reading your articles, I felt that
I must hear you." All this shows the wonderful hold that
the monthly magazine has upon the reading public. Perhaps,
the .magazine is not calculated to give a thorough and com
plete edncation. For gcucral education and general culture,
however, it has a place and a place of no small extent.
Lincoln, the seat of six colleges, is becoming every year
more and more a typical city of collsges. Its religious organ
izations include almost every denomination and every shade
of creed. Its philanthropic organizations are such as a broad
liberal, humane, and educational spirit fosters. Its entertain
ments arc bcoming each year better suited to refined taste
and culture. Lincoln has always been called a "good opera
town", that is, for the general rnu of plays. It is now becom
ing more so. Lecturers of eminence are now called for.
Musical entertainments of 'he highest order are required and
are liberally patronized. Theatrical artists of superior excel
lence receive due appreciation and high favor. The church
going public ot Lincoln now demands ministers who are not
only good but also cultured and eloquent. The broadening,
ennobling, and refining spirit of liberal education is becoming
more and more present and apparent. Truly, ten years hence
it will be a privilege and a delight to dwell in this city of cul
ture and education and to partake of its spirit. Not that it is
not now a pleasure to live here. But then how much more so!
Newspapers, politicians, et. al., tell us that this is an "oft
year" in politics, After reading charges of villainy against
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