On reading the enclosed editorial from the Catholic American of Nov. 24, 1888, Richards wrote the enclosed article which appeared in the same paper, Dec, 29, 1888; they may be of interest to Brownson. The article is not all he could wish, but he wanted draw attention to the fact, apparently not known to Costelloe, Lilly and other able English and American Catholic writters, that Dr. Orestes A. Brownson worked out and presented most clear and satisfactory solutions of the great problems that are puzzling the 19th Century. Last year Lilly published a series of able and interesting articles in the London Tablet which just missed the important point Dr. Brownson clarified in his articles on the Incarnation. Scarcely a month passes that Richards does not see in some Catholic publication an article by some archbishop, bishop or learned theologian which assumes a natural end for man or fails to see the grand harmony between the natural and supernatural and speaks of the ancient gentile religions as originating in the natural reason, overlooking the fact that every truth in any of those religions was simply a survival from the primitive revelation. Richards was pleased to see for the first time the second edition of the Convert and Brownson's preface to it, the point of which was clearly stated for the first time Richards can recall; he wishes that Brownson had published it in the Works. It is strange that Catholic teachers should have distrusted Dr. Brownson for his denial of a natural beatitude for man; Richards wonders whether they now allow their scholastics to study him, for it is a pity if they don't. He would like to know whether Brownson's father ever entertained or expressed the idea which Richards first got from Father Faber's Creator and Creature and his Blessed Sacrament that the decree of the Incarnation in the Councils of Eternity, besides being the first act of the Trinity ad extra, which Brownson also taught, necessarily implied the existence in the Divine Mind of the Idea of man, so that when he was created, he was made after the Image of the God-Man. Richards has heard many sermons on the Incarnation but only one satisfactory one—by Bishop John J. Keane of Richmond—presented that idea. Perhaps Brownson will be interested to know that after Richards received his letter on the Rosmini matter, he wrote to his brother H. L. Richards in Boston. This letter was sent on to Father William Lockhart who wrote to Miss Charlotte Dana acknowledging his error and offering to correct his statement in some public manner, if desired. Richards asks whether Brownson's Works have been called for from abroad and whether there is any demand for copies of the old Review. He would like to have the enclosed articles returned. :: III-3-c A.L.S. 4pp. 8vo.