![you will create in this lesson. When you are done, close Windows
Movies & TV or QuickTime Player. You may delete the sample movies
from your hard disk if you have limited storage space.
Creating a project and importing footage
When you begin each lesson of this book, it’s a good idea to restore the
default preferences for After Effects. (For more information, see “Restoring
default preferences” on page 3.) You can do this with a simple keyboard
shortcut.
Tip
Restoring default preferences can be tricky in Windows, especially if
you’re working on a fast system. Press the keys after you double-click
the application icon but before After Effects begins to list the files it’s
activating. Alternatively, you can choose Edit > [your Creative Cloud
account username] > Clear Settings, and then restart the application.
1. Start After Effects, and then immediately hold down Ctrl+Alt+Shift
(Windows) or Command+Option+Shift (macOS) to restore default
preferences settings. When prompted, click OK to delete your
preferences.
The Home window opens. It provides easy access to your recent After
Effects projects, as well as to tutorials and more information about After
Effects.
2. Click New Project in the Home window.](https://image.slidesharecdn.com/3256-250402130718-f5a19cd4/85/Adobe-After-Effects-Classroom-in-a-Book-2020-release-26-320.jpg)
![will be poured in a full torrent through all parts of the universal
realm of living being. In this general restitution we may be certain
that the thousands of millions of human infants who have never
attained to the use of reason in this world, and have never received
the grace of regeneration, will be raised up, by the bounty of their
Creator, in the full perfection of their human nature, both corporeal
and intellectual, to live for ever in the enjoyment of all the good
which is due to pure nature, participating in their own inferior
degree in that excellence and felicity which in its highest perfection
belongs to the blessed in heaven as an adjunct of their supernatural
glory and beatitude. Moreover, it is altogether congruous to the
order of redemption in Jesus Christ, and probable, that they will
receive, in common with the whole creation, their own special
benefit and increase of natural good, through the Incarnation. There
is no obstacle in their nature to the reception of any good except
that of the beatific vision. They may, therefore, enjoy the vision of
the glorified humanity of the Lord, worship him and love him as their
creator and benefactor, see and converse with the angels and saints,
and in every respect enjoy a better and more desirable immortality
than that which would be possible in another system of divine
providence which did not contain a supernatural order.
Besides those who die in infancy, there are many adults who may be
considered as on the same level with infants in respect to moral
responsibility. Balmes proposes the opinion that a large proportion of
the most ignorant and spiritually undeveloped part of mankind,
especially those who are born and brought up in a low state of
barbarism, never attain the rational level of a well-instructed
Christian child of five or six years old, who, nevertheless, is regarded
in Catholic theology as incapable of mortal sin.[120]
Among the whole
multitude of those who are destitute of the ordinary means of
salvation, each and every individual either has the use of reason
sufficiently for full moral responsibility, or he has not. If he has not,
he is, in the moral relation, an infant, at most capable of venial sin;
but if he has, either he has divine faith sufficient for obtaining
salvation, or the sufficient grace and means for attaining the faith, or](https://image.slidesharecdn.com/3256-250402130718-f5a19cd4/85/Adobe-After-Effects-Classroom-in-a-Book-2020-release-42-320.jpg)
![any way frustrated by the failure of a certain number of creatures to
attain the good for which they were destined. They leave no gap in
the universal order which the foresight of God has not filled up.
Their loss is exclusively their own, and their sins have only furnished
an occasion for bringing out of the evil which they have attempted a
far greater good than they could have effected by a faithful co-
operation with the will of God, greater glory to the Creator and to
the universe, more splendid merits in the just, a more magnificent
exhibition of wisdom and love in the cross, through which the divine
Redeemer of men triumphed over sin and death. “He humbled
himself, becoming obedient unto death, even the death of the cross.
Wherefore God hath also exalted him, and hath given him a name
which is above every name: that in the name of Jesus every knee
should bow, of those that are in heaven, on earth, and in hell; and
that every tongue should confess that the Lord Jesus Christ is in the
glory of God the Father.”[121]
The perfection of the whole creation, in
subordination to the sphere of supernatural glory inhabited by the
sons of God, is also clearly declared by St. Paul to be a consequence
of the exaltation of Jesus Christ through the cross. “For the
expectation of the creature waiteth for the revelation of the sons of
God. For the creature was made subject to vanity, not willingly, but
by reason of him that made it subject, in hope: because the creature
also itself shall be delivered from the servitude of corruption into the
liberty of the glory of the children of God. For we know that every
creature groaneth, and is in labor even until now. And not only it,
but ourselves also, who have the first fruits of the spirit, even we
ourselves groan within ourselves, waiting for the adoption of the
sons of God, the redemption of our body.”[122]
Satan himself, with all those whom he has seduced into sin in the
mad hope of thwarting the divine work of the Incarnation, has only
contributed by his efforts to destroy the universal order, under the
overmastering intelligence of God, to increase its splendor. In the
end he will be found to have wound himself up by going around in
his circuit. A few years ago there was a bear in the Central Park,
who was permitted to live on a grass-plat, fastened by a long chain](https://image.slidesharecdn.com/3256-250402130718-f5a19cd4/85/Adobe-After-Effects-Classroom-in-a-Book-2020-release-46-320.jpg)
![to a stake in the middle. By going continually round and round his
post, he used to wind himself up so tightly that he could not stir.
Satan is like this bear. His great achievement, and masterstroke of
policy, was the crucifixion of the Son of God, by which he was
exalted and obtained a name above every name, before which every
knee in hell shall bow and every tongue confess that the Lord Jesus
Christ is in the glory of God the Father. This is the one great example
of the universal action of divine Providence in bringing out of all evil
a greater good than that which the evil destroys or prevents.
St. Paul anticipates an objection, which is likely to occur to some
minds, in respect to the justice of God in the unequal distribution of
grace, and the withholding of mercy from those whom he permits to
work out their own final perdition. “Thou wilt therefore say to me:
Why doth he then find fault? For who resisteth his will?” The answer
is a rebuke of the presumption of those who pretend to dispute the
sovereign right and dominion of God over his creatures, and thus in
reality make the divine Majesty subservient and responsible to his
own subjects. “O man, who art thou that repliest against God? Shall
the thing formed say to him that formed it: Why hast thou made me
thus? Or hath not the potter power over the clay, of the same lump
to make one vessel unto honor and another to dishonor?”[123]
The
whole mass of mankind being destitute of any right to supernatural
grace and beatitude, there can be no complaint against the
sovereign will of God for conferring the grace of regeneration upon
some and withholding it from others. None of those who have made
themselves positively unworthy of everlasting glory by their sins are
entitled to mercy. That God withheld all hope of pardon from the
fallen angels and gave that hope to men, that to some sinful men he
gives more grace than to others, and that he compels those who
rebel against him to glorify him against their will in their own defeat
and the overthrow of all their plans, is no ground of complaint
against the divine justice. “Jacob I have loved, but Esau I have
hated”; that is, loved less, and excluded from certain special,
gratuitous blessings bestowed on Jacob. “What shall we say then? Is
there injustice with God? God forbid!” No creature is made to suffer](https://image.slidesharecdn.com/3256-250402130718-f5a19cd4/85/Adobe-After-Effects-Classroom-in-a-Book-2020-release-47-320.jpg)
Adobe After Effects Classroom in a Book (2020 release)
- 1. Visit https://ebookmass.com to download the full version and browse more ebooks or textbooks Adobe After Effects Classroom in a Book (2020 release) _____ Press the link below to begin your download _____ https://ebookmass.com/product/adobe-after-effects-classroom- in-a-book-2020-release/ Access ebookmass.com now to download high-quality ebooks or textbooks
- 2. We have selected some products that you may be interested in Click the link to download now or visit ebookmass.com for more options!. Adobe Photoshop Classroom in a Book (2020 release) https://ebookmass.com/product/adobe-photoshop-classroom-in-a- book-2020-release/ Adobe Illustrator Classroom in a Book (2022 Release) Brian Wood https://ebookmass.com/product/adobe-illustrator-classroom-in-a- book-2022-release-brian-wood/ Adobe Animate Classroom in a Book (2022 Release) Russell Chun https://ebookmass.com/product/adobe-animate-classroom-in-a- book-2022-release-russell-chun/ Adobe Animate Classroom in a Book (2023 Release) Russell Chun https://ebookmass.com/product/adobe-animate-classroom-in-a- book-2023-release-russell-chun/
- 3. Gifts, Glamping, & Glocks (A Camper & Criminals Cozy Mystery Series Book 29) Tonya Kappes https://ebookmass.com/product/gifts-glamping-glocks-a-camper- criminals-cozy-mystery-series-book-29-tonya-kappes/ Double Trouble in the Midlife: A Life After Magic Fantasy Cozy Mystery (Fanged After Forty Book 11) Lia Davis & L.A. Boruff & Life After Magic https://ebookmass.com/product/double-trouble-in-the-midlife-a-life- after-magic-fantasy-cozy-mystery-fanged-after-forty-book-11-lia-davis- l-a-boruff-life-after-magic/ Trapped: Brides of the Kindred Book 29 Faith Anderson https://ebookmass.com/product/trapped-brides-of-the-kindred- book-29-faith-anderson/ A Cursed Throne (After The Fall Book 3) D.M. Simmons https://ebookmass.com/product/a-cursed-throne-after-the-fall- book-3-d-m-simmons/ BDD in Action, 2nd Edition (Final Release) John Ferguson Smart https://ebookmass.com/product/bdd-in-action-2nd-edition-final-release- john-ferguson-smart/
- 6. Contents WHERE ARE THE LESSON FILES? GETTING STARTED About Classroom in a Book Prerequisites Installing After Effects, Bridge, and Media Encoder Activating fonts Optimizing performance Restoring default preferences Online content How to use these lessons Additional resources Adobe Authorized Training Centers 1 GETTING TO KNOW THE WORKFLOW Getting started Creating a project and importing footage Creating a composition and arranging layers Adding effects and modifying layer properties Animating the composition Previewing your work Optimizing performance in After Effects
- 7. Rendering and exporting your composition Customizing workspaces Controlling the brightness of the user interface Finding resources for using After Effects Review questions and answers 2 CREATING A BASIC ANIMATION USING EFFECTS AND PRESETS Getting started Importing footage using Adobe Bridge Creating a new composition Working with imported Illustrator layers Applying effects to a layer Applying an animation preset Precomposing layers for a new animation Previewing the effects Adding transparency Rendering the composition Review questions and answers 3 ANIMATING TEXT Getting started About text layers Installing a font using Adobe Fonts Creating and formatting point text Animating with scale keyframes Using a text animation preset Animating imported Photoshop text
- 8. Animating type tracking Animating text opacity Animating an image to replace text Using a text animator group Animating a layer’s position Adding motion blur Review questions and answers 4 WORKING WITH SHAPE LAYERS Getting started Creating the composition Adding a shape layer Creating a self-animating shape Duplicating a shape Creating custom shapes Positioning layers with snapping Animating a shape Animating using parenting Using nulls to connect points Previewing the composition Review questions and answers 5 ANIMATING A MULTIMEDIA PRESENTATION Getting started Adjusting anchor points Parenting layers Precomposing layers
- 9. Keyframing a motion path Animating additional elements Applying an effect Animating precomposed layers Animating the background Adding an audio track Review questions and answers 6 ANIMATING LAYERS Getting started Simulating lighting changes Duplicating an animation using the pick whip Using a track matte to confine animation Animating using the Corner Pin effect Simulating a darkening sky Retiming the composition Review questions and answers 7 WORKING WITH MASKS About masks Getting started Creating a mask with the Pen tool Editing a mask Feathering the edges of a mask Replacing the content of the mask Adding a reflection Creating a vignette
- 10. Adjusting the timing Trimming the work area Review questions and answers 8 DISTORTING OBJECTS WITH THE PUPPET TOOLS Getting started About the Puppet tools Adding Position pins Adding Advanced and Bend pins Stiffening an area Animating pin positions Using the Puppet tools to animate video Recording animation Review questions and answers 9 USING THE ROTO BRUSH TOOL About rotoscoping Getting started Creating a segmentation boundary Fine-tuning the matte Freezing your Roto Brush tool results Changing the background Adding animated text Outputting your project Review questions and answers 10 PERFORMING COLOR CORRECTION Getting started
- 11. Adjusting color balance with levels Adjusting color with the Lumetri Color effect Replacing the background Color-correcting using Auto Levels Motion tracking the clouds Replacing the sky in the second clip Color grading Review questions and answers 11 CREATING MOTION GRAPHICS TEMPLATES Getting started Preparing a master composition Setting up a template Adding properties to the Essential Graphics panel Providing image options Protecting the timing of a section Exporting the template Review questions and answers 12 USING 3D FEATURES Getting started Creating 3D text Using 3D views Importing a background Adding 3D lights Adding a camera Extruding text in After Effects
- 12. Animating 3D text Finishing the project Review questions and answers 13 WORKING WITH THE 3D CAMERA TRACKER About the 3D Camera Tracker effect Getting started Tracking the footage Creating a ground plane, a camera, and the initial text Creating additional text elements Locking an image to a plane with a solid layer Tidying the composition Adding a final object Creating realistic shadows Adding ambient light Adding an effect Previewing the composition Review questions and answers 14 ADVANCED EDITING TECHNIQUES Getting started Stabilizing a shot Using single-point motion tracking Removing unwanted objects Creating a particle simulation Retiming playback using the Timewarp effect Review questions and answers
- 13. 15 RENDERING AND OUTPUTTING Getting started About rendering and output Exporting using the Render Queue Creating templates for the Render Queue Rendering movies with Adobe Media Encoder Review questions and answers APPENDIX: GENERAL KEYBOARD SHORTCUTS APPENDIX: CUSTOMIZING KEYBOARD SHORTCUTS INDEX
- 14. Getting Started Adobe After Effects provides a comprehensive set of 2D and 3D tools for compositing, animation, and effects that motion graphics professionals, visual effects artists, web designers, and film and video professionals need. After Effects is widely used for digital post-production of film, video, DVDs, and the web. You can composite layers in various ways, apply and combine sophisticated visual and audio effects, and animate both objects and effects. About Classroom in a Book Adobe After Effects Classroom in a Book (2020 Release) is part of the official training series for Adobe graphics and publishing software, developed with the support of Adobe product experts. The lessons are designed to let you learn at your own pace. If you’re new to Adobe After Effects, you’ll learn the fundamental concepts and features you’ll need to master the program. And if you’ve been using Adobe After Effects for a while, you’ll find that Classroom in a Book teaches many advanced features, including tips and techniques for using the latest version. Although each lesson provides step-by-step instructions for creating a specific project, there’s room for exploration and experimentation. You can follow the book from start to finish, or do only the lessons that match your interests and needs. Each lesson concludes with a review section summarizing what you’ve covered. Prerequisites
- 15. Before beginning to use Adobe After Effects Classroom in a Book (2020 Release), make sure that your system is set up correctly and that you’ve installed the required software and hardware. You should have a working knowledge of your computer and operating system. You should know how to use the mouse and standard menus and commands, and also how to open, save, and close files. If you need to review these techniques, see the printed or online documentation included with your Microsoft® Windows® or Apple® macOS® software. To complete the lessons in this book, you’ll need to have Adobe After Effects, Adobe Bridge, and Adobe Media Encoder installed. Additional optional exercises require Adobe Premiere Pro, Adobe Audition, and Adobe Character Animator. The exercises in this book are based on After Effects (2020 release). Installing After Effects, Bridge, and Media Encoder Adobe After Effects is not included with the book; you must purchase it separately as part of an Adobe Creative Cloud subscription. For system requirements and complete instructions on installing the software, visit https://helpx.adobe.com/after-effects/system-requirements.html. Note that After Effects requires a 64-bit operating system. To view QuickTime movies on macOS, you must also have Apple QuickTime 7.6.6 or later installed on your system. Some of the lessons in this book use Adobe Bridge or Adobe Media Encoder. After Effects, Bridge, and Media Encoder use separate installers. You must install these applications from Adobe Creative Cloud (adobe.com) onto your hard disk. Follow the onscreen instructions. Activating fonts Several lessons use specific fonts that may not be installed on your system. You can activate the fonts using Adobe Fonts or choose a different font on
- 16. your system with similar characteristics. If you choose a different font, your projects won’t look exactly like the ones shown in the book. Adobe Fonts licenses are included in Creative Cloud subscriptions. To activate fonts within After Effects, choose File > Fonts From Adobe, or click the Creative Cloud icon next to Add Adobe Fonts in the Font menu in the Character panel. Then, find the font in Adobe Fonts in your browser, and activate the font. Optimizing performance Creating movies is memory-intensive work for a desktop computer. After Effects (2020 release) requires a minimum of 16GB of RAM. The more RAM that is available to After Effects, the faster the application will work for you. For information about optimizing memory, cache, and other settings for After Effects, see “Improve performance” in After Effects Help. Restoring default preferences The preferences files control the way the After Effects user interface appears on your screen. The instructions in this book assume that you see the default interface when they describe the appearance of tools, options, windows, panels, and so forth. Therefore, it’s a good idea to restore the default preferences, especially if you are new to After Effects. Each time you quit After Effects, the panel positions and certain command settings are recorded in the preferences files. To restore the original default settings, press Ctrl+Alt+Shift (Windows) or Command+Option+Shift (macOS) while starting After Effects. (After Effects creates new preferences files if they don’t already exist the next time you start the program.) Restoring the default preferences can be especially helpful if someone has already customized After Effects on your computer. If your copy of After Effects hasn’t been used yet, these files won’t exist, so this procedure is unnecessary.
- 17. Important: If you want to save the current settings, you can rename a preferences file instead of deleting it. When you are ready to restore those settings, change the name back, and make sure that the file is located in the correct preferences folder. 1. Locate the After Effects preferences folder on your computer: For Windows: .../Users/<user name>/AppData/Roaming/Adobe/AfterEffects/17.0. For macOS: .../Users/<user name>/Library/Preferences/Adobe/After Effects/17.0 2. Rename any preferences files you want to preserve, and then restart After Effects. Online content Your purchase of this Classroom in a Book includes the following online materials: Lesson files To work through the projects in this book, you will need to download the lesson files from adobepress.com. You can download the files for individual lessons or it may be possible to download them all in a single file. Web Edition The Web Edition is an online interactive version of the book providing an enhanced learning experience. Your Web Edition can be accessed from any device with a connection to the Internet, and it contains: The complete text of the book Hours of instructional video keyed to the text Interactive quizzes
- 18. Accessing the lesson files and Web Edition You must register your product on adobepress.com in order to access the online content: Note If you encounter problems registering your product or accessing the lesson files or Web Edition, go to www.adobepress.com/support for assistance. 1. Go to www.adobepress.com/AfterEffectsCIB2020. 2. Sign in or create a new account. 3. Click Submit. 4. Answer the questions as proof of purchase. 5. You can access the lesson files from the Registered Products tab on your Account page: Click the Access Bonus Content link below the title of your product to proceed to the download page. Click the lesson file links to download them to your computer. You can access the Web Edition from the Digital Purchases tab on your Account page. Click the Launch link to access the product. Note If you purchased a digital product directly from www.adobepress.com or www.peachpit.com, your product will already be registered. However, you still need to follow the registration steps and answer the proof of purchase questions before the Access Bonus Content link will appear under the product on your Registered Products tab. Note If for any reason you need to download fresh copies of the lesson files, you can download them from your account again at any time.
- 19. Organizing the lesson files The files are compressed into ZIP archives to speed download time and protect the contents from damage during transfer. You must uncompress (or “unzip”) the files to restore them to their original size and format before you use them with the book. Modern macOS and Windows systems are set up to open ZIP archives by simply double-clicking. 1. On your hard drive, create a new folder in a convenient location, and name it Lessons, following the standard procedure for your operating system: In Windows, right-click, and choose New > Folder. Then enter the new name for your folder. In macOS, in the Finder, choose File > New Folder. Type the new name, and drag the folder to the location you want to use. 2. Drag the unzipped Lessons folder (which contains folders named Lesson01, Lesson02, and so on) that you downloaded onto your hard drive to your new Lessons folder. When you begin each lesson, navigate to the folder with that lesson number to access all the assets you need to complete the lesson. About copying the sample movies and projects You will create and render one or more movies in some lessons in this book. The files in the Sample_Movies folders are examples that you can use to see the end results of each lesson and to compare them with your own results. The files in the End_Project_File folders are samples of the completed project for each lesson. Use these files for reference if you want to compare your work in progress with the project files used to generate the sample movies. These sample movies and end-project files vary in size from relatively small to several megabytes, so you can either download them all now if you have ample storage space, or download just the files for each lesson as needed, and then delete them when you finish that lesson.
- 20. How to use these lessons Each lesson in this book provides step-by-step instructions for creating one or more specific elements of a real-world project. The lessons build on each other in terms of concepts and skills, so the best way to learn from this book is to proceed through the lessons in sequential order. In this book, some techniques and processes are explained and described in detail only the first few times you perform them. Many aspects of the After Effects application can be controlled by multiple techniques, such as a menu command, a button, dragging, and a keyboard shortcut. Only one or two of the methods are described in any given procedure, so that you can learn different ways of working even when the task is one you’ve done before. The organization of the lessons is also design-oriented rather than feature- oriented. That means, for example, that you’ll work with layers and effects on real-world design projects over several lessons, rather than in just one lesson. Additional resources Adobe After Effects Classroom in a Book (2020 Release) is not meant to replace documentation that comes with the program or to be a comprehensive reference for every feature. Only the commands and options used in the lessons are explained in this book. Tutorials within After Effects can help you get started: In After Effects, choose Window > Learn. The Learn panel opens with a series of tutorials. For comprehensive information about program features and tutorials, refer to these resources: Adobe After Effects Learn & Support: helpx.adobe.com/support/after- effects.html is where you can find and browse tutorials, help, and support on www.adobe.com. After Effects tutorials: helpx.adobe.com/after-effects/tutorials.html lists online tutorials for beginner and experienced users. You can go there
- 21. directly from After Effects by choosing Help > After Effects Online Tutorials. After Effects Forums: community.adobe.com lets you tap into peer-to- peer discussions, and questions as well as answers about After Effects. Adobe Create Magazine: create.adobe.com offers thoughtful articles on design and design issues, a gallery showcasing the work of top-notch designers, tutorials, and more. Resources for educators: www.adobe.com/education and edex.adobe.com offer a treasure trove of information for instructors who teach classes on Adobe software. Find solutions for education at all levels, including free curricula that use an integrated approach to teaching Adobe software and can be used to prepare for the Adobe Certified Associate exams. Also check out these useful links: Adobe Add-ons: exchange.adobe.com/addons is a central resource for finding tools, services, extensions, code samples, and more to supplement and extend your Adobe products. Adobe After Effects product home page: www.adobe.com/products/aftereffects Adobe Authorized Training Centers Adobe Authorized Training Centers offer instructor-led courses and training on Adobe products. A directory of AATCs is available at https://training.adobe.com/training/partner-finder.html
- 22. 1 Getting to know the Workflow Lesson overview In this lesson, you’ll learn how to do the following: Create a project and import footage. Create compositions and arrange layers. Navigate the Adobe After Effects interface. Use the Project, Composition, and Timeline panels. Transform layer properties. Apply basic effects. Create keyframes. Preview your work. Customize the workspace. Adjust preferences related to the user interface. Find additional resources for using After Effects. This lesson will take about an hour to complete. If you haven’t already done so, download the project files for this lesson from www.adobepress.com/AfterEffectsCIB2020, following the instructions in the Getting Started section under “Accessing the lesson files and Web Edition.”
- 23. PROJECT: TITLE SEQUENCE Whether you use After Effects to animate a simple video title sequence or to create complex special effects, you generally follow the same basic workflow. The After Effects interface facilitates your work and adapts to each stage of production.
- 24. About the After Effects work area After Effects offers a flexible, customizable work area. The main window of the program is called the application window. Panels are organized in this window in an arrangement called a workspace. The default workspace contains stacked panels as well as panels that stand alone, as shown below. A. Application window B. Composition panel C. Workspace bar D. Stacked panels E. Tools panel F. Project panel G. Timeline panel You customize a workspace by dragging the panels into the configuration that best suits your working style. You can drag panels to new locations, change the order of stacked panels, move panels into or out of a group, place panels alongside each other, stack panels, and undock a panel so that it floats in a new window above the application window. As you rearrange panels, the other panels resize automatically to fit the window.
- 25. When you drag a panel by its tab to relocate it, the area where you can drop it—called a drop zone—becomes highlighted. The drop zone determines where and how the panel is inserted into the workspace. Dragging a panel to a drop zone either docks it, groups it, or stacks it. If you drop a panel along the edge of another panel, group, or window, it will dock next to the existing group, resizing all groups to accommodate the new panel. If you drop a panel in the middle of another panel or group, or along the tab area of a panel, it will be added to the existing group and be placed at the top of the stack. Grouping a panel does not resize other groups. You can also open a panel in a floating window. To do so, select the panel, and then choose Undock Panel or Undock Frame from the panel menu. Or, drag the panel or group outside the application window. Getting started A basic After Effects workflow follows six steps: importing and organizing footage, creating compositions and arranging layers, adding effects, animating elements, previewing your work, and rendering and outputting the final composition so that it can be viewed by others. In this lesson, you will create a simple animated video using this workflow, and along the way, you’ll learn your way around the After Effects interface. First, you’ll preview the final movie to see what you’ll create in this lesson. 1. Make sure the following files are in the Lessons/Lesson01 folder on your hard disk, or download them from www.adobepress.com now: In the Assets folder: movement.mp3, swimming_dog.mp4, title.psd In the Sample_Movies folder: Lesson01.avi, Lesson01.mov 2. Open and play the Lesson01.avi sample movie in Windows Movies & TV or the Lesson01.mov sample movie in QuickTime Player to see what
- 26. you will create in this lesson. When you are done, close Windows Movies & TV or QuickTime Player. You may delete the sample movies from your hard disk if you have limited storage space. Creating a project and importing footage When you begin each lesson of this book, it’s a good idea to restore the default preferences for After Effects. (For more information, see “Restoring default preferences” on page 3.) You can do this with a simple keyboard shortcut. Tip Restoring default preferences can be tricky in Windows, especially if you’re working on a fast system. Press the keys after you double-click the application icon but before After Effects begins to list the files it’s activating. Alternatively, you can choose Edit > [your Creative Cloud account username] > Clear Settings, and then restart the application. 1. Start After Effects, and then immediately hold down Ctrl+Alt+Shift (Windows) or Command+Option+Shift (macOS) to restore default preferences settings. When prompted, click OK to delete your preferences. The Home window opens. It provides easy access to your recent After Effects projects, as well as to tutorials and more information about After Effects. 2. Click New Project in the Home window.
- 27. After Effects displays an empty, untitled project. An After Effects project is a single file that stores references to all the footage you use in that project. It also contains compositions, which are the individual containers used to combine footage, apply effects, and, ultimately, drive the output. Tip To quickly maximize a panel, double-click the panel tab. To return it to its original size, double-click the tab again. When you begin a project, often the first thing you’ll do is add footage to it. 3. Choose File > Import > File. 4. Navigate to the Assets folder in your Lessons/Lesson01 folder. Shift- click to select the movement.mp3 and swimming_dog.mp4 files. Then click Import or Open.
- 28. A footage item is the basic unit in an After Effects project. You can import many types of footage items, including moving-image files, still-image files, still-image sequences, audio files, layered files from Adobe Photoshop and Adobe Illustrator, other After Effects projects, and projects created in Adobe Premiere® Pro. You can import footage items at any time. Tip You can also choose File > Import > Multiple Files to select files located in different folders or drag and drop files from Explorer or the Finder. You can use Adobe Bridge to search for, manage, preview, and import footage. As you import assets, After Effects reports its progress in the Info panel.
- 29. Because one of the footage items for this project is a multilayer Photoshop file, you’ll import it separately as a composition. 5. Double-click in the lower area of the Project panel to open the Import File dialog box. 6. Navigate to the Lesson01/Assets folder again, and select the title.psd file. Choose Composition from the Import As menu. (In macOS, you may need to click Options to see the Import As menu.) Then click Import or Open. After Effects opens an additional dialog box that displays options for the file you are importing.
- 30. 7. In the title.psd dialog box, choose Composition from the Import Kind menu to import the layered Photoshop file as a composition. Select Editable Layer Styles in the Layer Options area, and then click OK. The footage items appear in the Project panel. 8. In the Project panel, click to select different footage items. Notice that a thumbnail preview appears at the top of the Project panel. You can also see the file type and size, as well as other information about each item, in the Project panel columns. When you import files, After Effects doesn’t copy the video and audio data itself into your project. Instead, each footage item in the Project panel contains a reference link to the source files. When After Effects needs to retrieve image or audio data, it reads it from the source file. This keeps the
- 31. project file small and allows you to update source files in another application without modifying the project. Tip You can locate missing fonts or effects the same way. Choose File > Dependencies, and then choose Find Missing Fonts or Find Missing Effects. Or just type Missing Fonts or Missing Effects into the Search box in the Project panel. If you move a file or if After Effects can’t access its location, it will report that the file is missing. To identify missing files, choose File > Dependencies > Find Missing Footage. You can also type Missing Footage into the Search box in the Project panel to look for the missing assets. To save time and minimize the size and complexity of a project, you’ll usually import a footage item once even if you’re using it multiple times in a composition. However, you may sometimes need to import a source file more than once, such as if you want to use it at two different frame rates. After you’ve imported footage, it’s a good time to save the project. 9. Choose File > Save. In the Save As dialog box, navigate to the Lessons/Lesson01/Finished_Project folder. Name the project Lesson01_Finished.aep, and then click Save. Creating a composition and arranging layers The next step of the workflow is to create a composition. You create all animation, layering, and effects in a composition. An After Effects composition has both spatial dimensions and a temporal dimension (time). Compositions include one or more layers, arranged in the Composition panel and in the Timeline panel. Any item that you add to a composition— such as a still image, moving-image file, audio file, light layer, camera layer, or even another composition—becomes a new layer. Simple projects
- 32. may include only one composition, while elaborate projects may include several compositions to organize large amounts of footage or intricate effects sequences. Tip To create a composition from footage as you import it, select Create Composition in the Import File dialog box. To create a composition, you’ll drag the footage items into the Timeline panel, and After Effects will create layers for them. 1. In the Project panel, Shift-click to select the movement.mp3, swimming_dog.mp4, and title assets. Don’t select the title Layers folder.
- 33. 2. Drag the selected footage items into the Timeline panel. The New Composition From Selection dialog box appears. After Effects bases the dimensions of the new composition on the selected footage. In this example, all of the footage is sized identically, so you’ll accept the default settings for the composition. 3. Select swimming_dog.mp4 in the Use Dimensions From menu, and then click OK to create the new composition. The footage items appear as layers in the Timeline panel, and After Effects displays the composition, named swimming_dog, in the Composition panel.
- 34. Other documents randomly have different content
- 35. an analogical manner. The universe of created being is an image and imitation of the divine essence. Whatever being and good we can perceive in the works of God we know must have its archetype in the essence of God, existing in a supereminent mode and an infinite plenitude. Created beauty is something which being seen pleases, in which the will reposes with complacency when it is apprehended by the intellect. Infinite, absolute, uncreated beauty must please infinitely the infinite intelligence which beholds it by a comprehensive vision. This is the nearest approach we can make to a conception of the beatitude of God. The being of God is the archetype and source of all created being, and his infinite beatitude the archetype and source of all finite beatitude in created, intelligent beings. Creation proceeds not from want but from fulness of good in the infinite Being; not from necessity but from free volition. It is an overflow of power, intelligence, and love, diffusive of the good of being from the boundless sea of the divine essence into the streams which it fills. Its ideal possibility is in the divine essence as imitable, presenting to the divine intelligence innumerable terms of the divine omnipotence, and to the divine will innumerable objects of volition and complacency. The act which brings it out of nonexistence into existence proceeds from the three Persons of the Blessed Trinity equally and indivisibly. The origin of the creative act is in the Father, the medium in the Son, the consummation in the Holy Spirit. The almighty word of intelligence and volition calling the nonexistent universe into existence, proceeding from the Father as the origin of infinite and finite essence, in the Word is the creative ideal and measure of all the intelligible and intelligent creation, in the Spirit is the cause and principle of all created good. The formal principiation of the divine essence, proceeding from the Father and the Son as its active principle, whose term is the person of the Holy Spirit, is pure Love. Love is the consummation of the infinite being of God, and its eternal efflorescence is beatitude, the perfect possession of boundless life which is a boundless good, totally, existing in a present whose duration is without any before or after, without
- 36. beginning or end or successive parts, and unchangeable by any increase or diminution. It is a maxim of philosophy that operation is in accordance with the nature of the operator. An artist produces a work corresponding to the nature of his art. The work of the Holy Spirit is like himself. The divine essence in his person being love, the consummation of the divine work in creation effected by him must be good; and that good in its last result is beatitude. He is “The Lord and Giver of life.” The life of the intelligent creature is like the life of God. He is finite, and therefore his duration is not eternity. It has a beginning, and a before and after, and its totality is not possessed all at once in one present, but its parts succeed each other without end. Although he cannot possess his past and future at one time, he possesses always his present, which glides with him through all time, and is an imitation of the eternal, ever-enduring present of eternity. The perfect possession of all that constitutes his life, without any fear of losing it, constitutes his beatitude. Divine love, diffusive of the good of being out of its own plenitude, can have no other end in creation, in so far as this end is contained within the creation itself, except the beatitude of intellectual creatures. The idea from which creation receives its form is in the Word, and intellectual creatures are specially made in his image. In the Incarnation, the Word united to his divine nature a rational nature, consubstantial with that which is common to the whole human race, and allied generically to the highest as well as to the lowest orders of created beings, that is, both to the spiritual and the corporeal extremes of nature. The created nature thus assumed into personal unity with the divine nature in Immanuel, who is the only-begotten Son of God the Father from eternity, has become the nature of God, and as such entitled to receive from the divine nature the communication of its plenitude of being and of good, in so far as this is communicable in a finite mode and measure. The Holy Spirit, who proceeds from the Son, both in the eternal order of the Trinity and in the temporal order of creation, is communicated to the human nature of Immanuel as the principle of life and beatitude. The hypostatic union of created and uncreated nature in the person of
- 37. Jesus Christ is the masterpiece of the Lord and Giver of life, the ultimate term of his creative act. The beatitude which he imparts to the human nature of Jesus Christ is the supreme participation of its rational intelligence and will in the divine act of comprehensive vision of the divine essence and infinite complacency in its absolute beauty, which constitutes divine beatitude. The angels were destined to the same beatitude, and, those excepted who forfeited their right by sinning, they have attained it. The human race was created for the same destination, and the elect will receive their perfect consummation in the same sempiternal glory and blessedness which belongs of right to the humanity of the Eternal Son, on the day of the universal resurrection. It is evident that this supernatural beatitude in God completely fulfils the definition of beatitude given by St. Thomas as bonum perfectum quod totaliter quietat appetitum. The object of the rational human appetite, that is, of the will, is universal good, which is in God in the most absolute and perfect plenitude. But universal good is also in creatures by participation, and presents a proper object of complacency to the will in perfect harmony with its primary object of beatific love. Our Lord Jesus Christ in his human mind and human heart not only has the immediate intuition of God and of all things in God, together with the love which accompanies this highest mode of knowledge, but also the mode of knowledge and love which is strictly natural. He delights in the contemplation of the beauty of his own human nature, in the works which he performed through it, in its dignity and exaltation, in the splendor of the Blessed Virgin Mary, of the angels and the saints, in his entire and universal kingdom both of mind and matter. He delights in loving his companions in celestial glory, and in receiving their love, in radiating light and beauty and happiness all around himself through countless realms of space and numberless multitudes of beings. His human nature was not essentially changed at the resurrection, but only glorified. He has therefore that sublimated corporeal and sensitive life which is proper to the nature which he assumed, with the sensitive cognition and enjoyment resulting naturally from its attributes and faculties.
- 38. The kingdom of heaven has therefore its visible and natural as well as its divine aspect. Natural beatitude in the possession of universal created good, in the enjoyment of the works of God, in science, in the sentiment of the beautiful in created objects, in activity, in society and friendship, co-exists with the uninterrupted contemplation of the divine essence, and the perfect quietude of everlasting repose on the bosom of God. The quiet and repose of the spirit in beatitude by no means signifies inaction and the slumber of the faculties. God, who is immutable, is most perfect act, and the first mover of all things. The rest of beatitude is in opposition to the restless inquietude of a spirit which has not found its equilibrium, and is impelled by unsatisfied longings to seek for its perfect good. Its rest consists in its having found its equilibrium in the stable possession of the perfect good. But the presence of the due object to the intellect and the will calls forth their most perfect and intense activity, and the very qualities of the glorified bodies of the blessed saints in heaven prove that they also will be active, and not for ever standing still in one posture or reclining indolently on grassy meads, as some seem to imagine is the Christian belief. It is indeed most difficult to form any imaginary pictures of the future life which are in any way satisfactory to reason. But whatever we can represent to ourselves by such efforts which can give some idea of a glory and a beatitude worthy of rational beings in a perfect state, assuredly will be realized in a way far beyond our conceptions. The aim of the foregoing exposition has been to prepare the way for presenting, in the natural element which exists in supernatural beatitude, that which is the purely natural good due to the intellectual nature left to itself in its own native sphere, the underworld below heaven. We call this sphere of pure nature native to the intellectual nature in general, because it belongs there by virtue of its essential being, prescinding from any higher destination given to it gratuitously, whether simultaneously with its original creation or subsequently to it. It is an underworld relatively to the supernatural order whose last complement is in the hypostatic union realized in the Incarnation. The state of pure nature in respect to the
- 39. only species of simply intellectual or rational creatures known to us, is treated by Catholic theologians in a merely hypothetical manner; as a possible state, in which angels and men might have been constituted by the Creator, or in which he could, if he pleased, place other beings generically similar to angels or men, in other spheres of the universe which are distinct from our earth and the celestial abode of the angels. Whether there are now or ever will be such beings, inhabiting the numerous worlds with which the vast extent of real space is filled, can only be matter of conjecture. But the human species, and the hierarchy of pure spirits with which it is in present relation, were destined for the supernatural order immediately depending from the royal seat of Immanuel, the sovereign head of the host of deified intelligences, as its centre. In respect to the human race, therefore, the state of pure nature is presented under another aspect as a state of lapsed nature, and the sphere of the underworld is its native sphere actually and by virtue of natural generation, by reason of a fall and a sentence of deprivation. On this account, the permanent future state of all human beings who are finally excluded from heaven, in Christian eschatology is primarily considered as a state of loss. Whatever felicity is possible in this state appears as something remaining from the original destination of mankind, and not as the complete good of human beatitude. For this reason, we have presented first the total ratio of beatitude in respect to human destiny, before considering what remains after the sum of supernatural good has been deducted. Substantially, the state of lapsed nature as denuded is the same with pure or nude nature. The question of the object and nature of pure natural beatitude is the one to be decided, in order to determine what amount of good in the endless life of human beings who lack the beatific vision of God is conceivable and possible. There is only one serious difficulty in this question. It arises from the consideration of the very essence of intelligence as related to the universal truth, and will as related to the universal good. The intellect, as such, by its very nature, seeks for the deepest cause, and for an adequation
- 40. with the intelligible being of its universal object, and the appetite of the will follows it. How, then, can the intellect rest in any object except the absolute, necessary, infinite essence of God, apprehended by a clear and immediate intuition, or any other object but this perfectly quiet the appetite of the will? It is evident that if the intellectual nature, as such, has in it an exigency and a longing which cannot be satisfied with any good to which its faculties are commensurate, beatitude is something essentially supernatural. In this case, the natural order must be merely inchoate, potential, needing to be completed by the supernatural. Intellectual beings could not, then, be created for a purely natural end and destiny; the only end suitable and fit for them would be that which reaches its consummation in the beatific vision. Defrauded of this in any way, even without any voluntary fault of their own, they must be miserable during eternity through the suffering of the pain of loss, or at least continue for ever in a state of arrested and imperfect development, in which absence of suffering would be due only to insensibility, with an imperfect kind of felicity similar to that which men possess in this earthly condition, from the common enjoyments of human life. We deny, however, that there is any exigency in created nature for the supernatural good. The difficulty above stated, that God is necessarily the supreme object of the created intellect and the created will, we answer as follows. Intellect, by nature, seeks God, according to its own mode and measure. The operation of the will is determined by the intellect. Nil volitum nisi prius cognitum. The divine intellect, which is the divine essence considered as intelligent subject, is in adequation with the divine essence considered as intelligible object. God has immediate, comprehensive cognition of himself by his essence. Every created essence is infinitely different from the divine, and therefore has an operation intrinsically unequal to the act in which the divine life consists. Operatio sequitur esse. The being of an intelligent creature is within the order of the finite, of the imitated, participated existence, activity, enjoyment, which is a diminished image of the archetypal reality in the Creator. All this is
- 41. within the circle of nature, and when this circle is perfect, including whatever belongs to it, there is no exigency of anything beyond. The knowledge of God, not as he is in his essence, within his circle of immanent being, but as he is in the terms of his creative act, in the universe, in the intellectual light and intelligible essence of the created spirit itself, is within the circle of nature. As the Author of nature he is knowable and lovable, by perfect and well-ordered faculties of pure nature without grace and without defect. Natural beatitude does not require the immediate and intuitive, but only the mediate and abstractive cognition and contemplation of God, and does not exact any kind of union of the will to God as the sovereign good, except that which terminates by natural sequence its own rightly directed and completed spontaneous movement. Even now we can find God by reason, and take complacency in his perfections. Much more can beings of a higher perfection attain to the knowledge of God in a manner proportionate to their kind or degree of perfection, and with a complacency corresponding to their knowledge, if their intelligence and will are rightly co-ordinated, and directed toward their proper object. As respects the universal verity and good of being in the created universe, there is no difficulty whatever in supposing that it can be attained within any finite limits, in a state of pure nature. This inferior sphere of natural beatitude being thus theoretically possible, it is most reasonable to suppose that all human beings who at the general resurrection are dispossessed of any right to the kingdom of heaven, and at the same time free from all actual sin, receive their ultimate destination in such a sphere. There is no reason in the order of justice why they should be deprived of any perfection or good of which they are naturally capable. In the “restitution of all things,” the ἀποκατάστασις, there will be no deordination left in the universe, and no imperfection of order belonging to an inchoate condition of nature. Venit dies, dies tua, in quâ reflorent omnia. Inanimate creation will become resplendent with the beauty which the last touches of the divine Artist have given to his consummate work. The influence of the life-giving Spirit
- 42. will be poured in a full torrent through all parts of the universal realm of living being. In this general restitution we may be certain that the thousands of millions of human infants who have never attained to the use of reason in this world, and have never received the grace of regeneration, will be raised up, by the bounty of their Creator, in the full perfection of their human nature, both corporeal and intellectual, to live for ever in the enjoyment of all the good which is due to pure nature, participating in their own inferior degree in that excellence and felicity which in its highest perfection belongs to the blessed in heaven as an adjunct of their supernatural glory and beatitude. Moreover, it is altogether congruous to the order of redemption in Jesus Christ, and probable, that they will receive, in common with the whole creation, their own special benefit and increase of natural good, through the Incarnation. There is no obstacle in their nature to the reception of any good except that of the beatific vision. They may, therefore, enjoy the vision of the glorified humanity of the Lord, worship him and love him as their creator and benefactor, see and converse with the angels and saints, and in every respect enjoy a better and more desirable immortality than that which would be possible in another system of divine providence which did not contain a supernatural order. Besides those who die in infancy, there are many adults who may be considered as on the same level with infants in respect to moral responsibility. Balmes proposes the opinion that a large proportion of the most ignorant and spiritually undeveloped part of mankind, especially those who are born and brought up in a low state of barbarism, never attain the rational level of a well-instructed Christian child of five or six years old, who, nevertheless, is regarded in Catholic theology as incapable of mortal sin.[120] Among the whole multitude of those who are destitute of the ordinary means of salvation, each and every individual either has the use of reason sufficiently for full moral responsibility, or he has not. If he has not, he is, in the moral relation, an infant, at most capable of venial sin; but if he has, either he has divine faith sufficient for obtaining salvation, or the sufficient grace and means for attaining the faith, or
- 43. neither of these requisites for working out his salvation by his own voluntary efforts. In this last case his lack of faith is no sin, and he is only accountable for the observance of the natural law according to his own conscience. If he keeps this natural law, he is subject to no eternal penalty besides the privation of supernatural beatitude. All men, therefore, who really incur the responsibilities and the risks of a moral probation, have an opportunity of meriting heaven, or at least of attaining that natural felicity hereafter which is the lot of infants who die without baptism. From all these premises we deduce one general conclusion, that the notion of a doom to everlasting infelicity and misery, which is a dire and inevitable calamity involving the great mass of mankind, by reason of the state in which they are born into this life, is a chimera of the imagination, and not any part of the Catholic faith or a just inference from any revealed doctrine. The sufferings of those who have not deserved punishment by their own voluntary transgressions of the divine law are temporary, disciplinary, intended for a final good, and in the end abundantly compensated. Many of the sufferings which have the nature of punishment are condoned altogether, and many others are temporary and in their last result beneficial to those who are subjected to their infliction. No rational and immortal being is permanently deprived of the proper perfection and good of his nature by fate or destiny, or by the arbitrary will of the Creator and sovereign Lord of the universe. The order of reason and justice of itself produces only universal good, and this universal good embraces the private and personal good of each individual being, except in so far as he has freely and wilfully made himself unfit and unworthy to participate in it. Eternal retribution is awarded solely to personal merit or demerit in proportion to its quantity. Outside of the order of just retribution, there is no action of God upon his creatures except that of pure goodness and love, bestowing gratuitously, unmitigated good without any mixture of evil. The desire for permanent beatitude in endless life, and the natural principle of beatitude implanted in every rational nature, are not frustrated and thwarted through any deficiency in nature, or failure
- 44. of divine Providence to carry out his original design and intention to its complete and ultimate term. The only failure is in the free and concreative cause to which God has given dominion over itself and its acts and the effects of those acts, with power to produce in prescribed limits as much or as little good as it chooses. This free cause is free-will, which is the only cause, in every rational creature finally deprived of his original right to beatitude, of the state of irreparable privation in which he is placed by the “restitution of all things.” The restitution brings all nature into order and to perfection, in so far as each thing in nature is receptive of its proportionate good. Rational nature is receptive according to its rational appetite or the attitude of the will. Those rational beings who have determined themselves to a state of volition contrary to the order of reason and justice are, in so far as they are affected by this state, receptive only of a violent reaction of order against their will, repressing and confining their inclination to a perverse activity. The privation of beatitude is co-extensive with the contrariety between the will and the permanent, irreversible order of reason; and this contrariety is proportional to the misuse of freewill by sinning during the term of probation. Their evil is nothing but spoiled good, and they are themselves the spoilers. It is through no defect of goodness in God, or deficiency of good in the order of nature, that they are what they are. Every thing and every person in this order is in the right place and the due relation, according to the highest reason and the most perfect justice. God has made all things well, they are what they ought to be, and there is no flaw or defect in the bonum honestum of the universe. God must take complacency in the fulfilment of his own wise and just will, and every rational being must concur with intellect and will in that which God wills. This is precisely what St. Thomas affirms when he says that the beatitude of the just will be increased by their knowledge of the eternal punishment of sinners, and there is no sense or reason in the diatribes of rationalists against him or any other theologian who does not overpass the limits of Catholic and rational doctrine on this head.
- 45. Another conclusion which may be reasonably deduced from sound theological principles and probable opinions is, that the majority of mankind, and of rational beings in general, are in a state of perpetual felicity in the world to come. There is no reason whatever for supposing that more than a third part of the angels fell with Lucifer. It is probable that the greater number of adults who live and die in the faith and communion of the church are finally admitted into heaven. We cannot deny that numbers of those who have lived under the natural law, without any explicit faith in Jesus Christ, have been also saved by extraordinary grace. Nor is it possible for us to determine what proportion of the great mass remaining may eventually attain some degree of inferior natural felicity similar to that which is the lot of infants dying in original sin. The number of infants who have received baptism and have died before the use of reason at least equals the number of the baptized who have attained adult age, and to these must be added all those who died in infancy before the sacrament of baptism was instituted, and had received remission of original sin under the ancient covenant of grace. The entire multitude of infants who have died since the beginning of the world at least equals the number of adults, and it is therefore certain that the majority of all human beings will possess in the future life either supernatural or natural beatitude. There is no reason, therefore, for the supposition that the Christian and Catholic doctrine represents the vast majority of human beings as destined to a state of everlasting misery. If any one is disposed to entertain the hypothesis that the universe is filled with a multitude of rational beings who are neither angels nor men, whose number bears a quantitative proportion to the physical magnitude of the vast cosmical system of the starry heavens, there is as much reason for supposing that they are all eternally good and happy as for supposing that they have existence. In respect to mere extensive and numerical quantity, the amount of good resulting from the creative act of God far surpasses the sum of that possible additional good which has been frustrated by the failure of free, concreative causes to co-operate with the first cause toward the great, final end of creation. In reality, the absolute, eternal decrees of God are not in
- 46. any way frustrated by the failure of a certain number of creatures to attain the good for which they were destined. They leave no gap in the universal order which the foresight of God has not filled up. Their loss is exclusively their own, and their sins have only furnished an occasion for bringing out of the evil which they have attempted a far greater good than they could have effected by a faithful co- operation with the will of God, greater glory to the Creator and to the universe, more splendid merits in the just, a more magnificent exhibition of wisdom and love in the cross, through which the divine Redeemer of men triumphed over sin and death. “He humbled himself, becoming obedient unto death, even the death of the cross. Wherefore God hath also exalted him, and hath given him a name which is above every name: that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and in hell; and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father.”[121] The perfection of the whole creation, in subordination to the sphere of supernatural glory inhabited by the sons of God, is also clearly declared by St. Paul to be a consequence of the exaltation of Jesus Christ through the cross. “For the expectation of the creature waiteth for the revelation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him that made it subject, in hope: because the creature also itself shall be delivered from the servitude of corruption into the liberty of the glory of the children of God. For we know that every creature groaneth, and is in labor even until now. And not only it, but ourselves also, who have the first fruits of the spirit, even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.”[122] Satan himself, with all those whom he has seduced into sin in the mad hope of thwarting the divine work of the Incarnation, has only contributed by his efforts to destroy the universal order, under the overmastering intelligence of God, to increase its splendor. In the end he will be found to have wound himself up by going around in his circuit. A few years ago there was a bear in the Central Park, who was permitted to live on a grass-plat, fastened by a long chain
- 47. to a stake in the middle. By going continually round and round his post, he used to wind himself up so tightly that he could not stir. Satan is like this bear. His great achievement, and masterstroke of policy, was the crucifixion of the Son of God, by which he was exalted and obtained a name above every name, before which every knee in hell shall bow and every tongue confess that the Lord Jesus Christ is in the glory of God the Father. This is the one great example of the universal action of divine Providence in bringing out of all evil a greater good than that which the evil destroys or prevents. St. Paul anticipates an objection, which is likely to occur to some minds, in respect to the justice of God in the unequal distribution of grace, and the withholding of mercy from those whom he permits to work out their own final perdition. “Thou wilt therefore say to me: Why doth he then find fault? For who resisteth his will?” The answer is a rebuke of the presumption of those who pretend to dispute the sovereign right and dominion of God over his creatures, and thus in reality make the divine Majesty subservient and responsible to his own subjects. “O man, who art thou that repliest against God? Shall the thing formed say to him that formed it: Why hast thou made me thus? Or hath not the potter power over the clay, of the same lump to make one vessel unto honor and another to dishonor?”[123] The whole mass of mankind being destitute of any right to supernatural grace and beatitude, there can be no complaint against the sovereign will of God for conferring the grace of regeneration upon some and withholding it from others. None of those who have made themselves positively unworthy of everlasting glory by their sins are entitled to mercy. That God withheld all hope of pardon from the fallen angels and gave that hope to men, that to some sinful men he gives more grace than to others, and that he compels those who rebel against him to glorify him against their will in their own defeat and the overthrow of all their plans, is no ground of complaint against the divine justice. “Jacob I have loved, but Esau I have hated”; that is, loved less, and excluded from certain special, gratuitous blessings bestowed on Jacob. “What shall we say then? Is there injustice with God? God forbid!” No creature is made to suffer
- 48. without sufficient reason or deprived of any natural or acquired right. But in respect to gratuitous gifts, and especially graces conferred upon the unworthy, God is absolute master. “For he saith to Moses: I will have mercy on whom I will have mercy.” It enters into the very notion of grace and mercy that they should be purely gratuitous. The whole order of grace in respect both to angels and men is purely gratuitous. It is therefore absurd to argue from the justice and goodness of God, and from the superabundant mercy which he shows toward sinners in this world, especially when they are within his special circle of grace, the Catholic Church, that he will give grace or show mercy after the day of judgment, in derogation of the order of justice. It was a purely gratuitous act of goodness in God to elevate human nature by the hypostatic union, and to give angels and men a share in the privileges of the sacred humanity. The rewards conferred on merit in this order are indeed rewards of justice, but the whole basis of the justice by which glory is proportioned to merit is laid in a gratuitous grant of the very conditions of merit, the grace which made it possible, and the promise of reward on which the title to the kingdom of heaven rests. Absolute, indefeasible, personal right to the glory of heaven does not exist except in Jesus Christ the Lord, who is a divine person, and whose merits are infinite and equal to all the benefits conferred by the Father upon creation. The rights of all those who share with him, the Blessed Virgin Mary included, have been conferred by him upon them. The beatific vision is a pure boon of goodness to every creature who attains its possession. All might have been left in their natural state without any possibility of attaining it, without any derogation of the order of eternal law in respect to intellectual nature. There is no reason, therefore, why the number of the elect, once completed, should ever be increased, or the gates of heaven reopened to admit new citizens and princes of the celestial Jerusalem. Those who have never forfeited a right to admission through their own fault have no reason to bewail their exclusion. Those who have lost their right cannot possibly hope to recover it, because they are left in their despoiled nature, utterly impotent to
- 49. turn back toward the supernatural good, deprived of all grace and beyond the reach of the economy of mercy, which has passed away for ever. In respect to supernatural life they are dead, and as incapable of resuscitation by any effort of their own as a corpse is incapable of repossessing itself of the soul which has departed from it. The ἀποκατάστασις is not a resurrection to spiritual life in grace, for this belongs to the preceding, initial order of regeneration which has terminated with the end of the present world. The bodily resurrection and restitution of nature gives only to human beings the complement of the life which they already possess, whether supernatural or merely natural, and to the physical universe its complement of perfection in the eternal order. The angels remain intrinsically unchanged in their spiritual, incorruptible nature, as God made them in the beginning. The holy angels continue in the possession of the supernatural mode of being which they acquired by their free and active co-operation with grace, before the probation of man commenced, without any increase of essential glory and beatitude. The fallen angels remain in the state into which they voluntarily precipitated themselves at the same time. The change which takes place at the end of human probation is, for the angels, only extrinsic. The holy angels cease to combat with the demons, and to minister in the economy of redemption. The demons are compelled to desist from their war against Immanuel and his kingdom, and are relegated to their destined abode. All human beings are placed in the state and condition in which they are to remain for ever, those who have followed the demons in their rebellion in a state similar to theirs, as those who have obeyed God are in a state similar to that of the holy angels. It is this part of the Christian doctrine which Origen wholly misunderstood. He may be excused from wilful and contumacious heresy, on account of the paucity of means at his command for learning the complete doctrine of the apostles, and the modest, hypothetical manner in which he proposed his erratic theories. We may also give him the benefit of the doubt respecting the entire purport of what he really and persistently did teach out of all that mass of wholly uncatholic and in a great measure absurd opinions, so justly condemned by the
- 50. patriarchal synod at Constantinople in its fifteen anathematisms, and in a general way by several subsequent œcumenical councils. It is impossible to doubt, however, that one fundamentally erroneous conception was fixed in his mind, and gave occasion to the fanciful hypotheses of aeons and ages, and transitions of spirits up and down through the scale of being. This conception was an exaggeration of the freedom of will inherent in rational nature. Because no creature is either holy or wicked by his essence, but every one is capable of good or evil, he argued the perpetual flexibility and vertibility of free-will between good and evil. Permanence in good must therefore be attributed only to a habit of right determination, and permanence in sin to an opposite habit or obstinacy of purpose to do wrong. Perhaps his various and apparently conflicting statements can be reconciled, if we suppose that he admitted the actual perseverance of some in holiness through a kind of moral impeccability acquired by long and persistent efforts, with a consequent eternity of unchangeable beatitude; and an opposite state of irreclaimable perverseness in others with everlasting misery as its necessary penalty. Those who are in the middle between these two extremes are then variable, vacillating between the opposite poles of moral good and evil, happiness and infelicity, at least during indefinite periods of duration. Our modern rationalistic Christians to a certain extent are involved in the same imperfect philosophical notions which Origen, in the lack, of a Christian philosophy, borrowed from Neo-Platonism. They do not understand the nature of grace, which gives immutable holiness and impeccability as a perfection to a created essence which in itself is capable of defect. Hence, they cannot get a clear idea of a permanent state of indefectibility in good except as a moral habit resulting from a series of acts. Nor can they understand the opposite state of deficiency and privation as something permanent in itself, apart from the habit of sinning which has been contracted by acts of sin and may be removed by contrary acts under the influence of moral discipline. They choose to consider the state of those who become perfectly good, here or hereafter, and attain the felicity of heaven, as something fixed, because it is agreeable to the feelings
- 51. to think so. They also strive to make the prospects of those who are not very good, and even of those who are very bad, as hopeful as possible, in view of a certain, or probable, or at least possible, future conversion at a more or less remote æonian period, because it is likewise agreeable to the feelings to anticipate this happy change. Moreover, they are very willing to accept the teaching of the Bible and the Christian tradition concerning the eternity of heaven, without seeking too anxiously for metaphysical or moral demonstration of its intrinsic credibility, because it satisfies the natural desire of the heart for perfect good. We do not deny that there is some truth in their reasonings concerning acquired habits of virtue and vice, but they are defective as an argument for the determination of the future destiny of souls. The certainty of a fixed and immutable state of sanctity and beatitude for the just in heaven does not depend either on these reasonings, or on an exegetical and critical interpretation of certain words in Holy Scripture. It has a deeper foundation. The human soul of Jesus Christ is impeccable because of its indissoluble union with the divine nature in his person. The angels and saints are impeccable because they also are united to God by an indissoluble union. The Holy Spirit is in them as the principle of their spiritual life. They love God above all things by a happy necessity, and their intuitive vision of his essence, the infinite good, with the perfect quietude of the will in the enjoyment of this good, raises them above all possibility of attraction toward any object which could allure them from their willing worship and allegiance to their sovereign Lord. Moreover, they actually possess the inferior good in the most perfect manner, with an unbounded liberty to follow all their inclinations, which are all innocent, in conformity to reason, and identical with the will of God. The indestructibility and immortality which belong to their essence as spirits, by nature, pervades their entire actual being with all its accidents, so that they are incapable of suffering any deterioration or injury. In the natural order of beatitude, the perfect intellectual cognition of God accompanied by perfect natural love to him as the most perfect
- 52. being, together with the complete possession of all connatural good, removes all tendency to evil. Nature seeks good by a necessary law, rational nature by its spontaneous, voluntary movement. No rational being seeks evil gratuitously or for the sake of evil, but only under the aspect of good, not sub ratione mali but sub ratione boni. Where no illusion is possible, no sin is possible. Liberty of choice between the contraries of good and evil is not intrinsic to liberty of will, or a perfection of liberty, but a defect. It belongs to a defective order and to a defective subject, an order of probation and a subject placed under a trial of his obedience. The order and the subject are arranged to suit each other. The subject is required to move toward his end by using his reason and will rightly, and concurring with the Creator in bringing the inchoate order of creation to its due perfection. The order is such that it is not yet perfect, but capable of being made so by the operation of free, intelligent beings upon it. When the time of the end is reached, in the ἀποκατάστασις, this moral order is superseded; there is nothing which can be injured or abused or misdirected. Intelligent creatures which are made perfect have no more scope for election between contraries; their spontaneous and voluntary action is necessarily toward the true, universal good, and their liberty of choice has no possible terms which are not within the circle of order. They cannot think or will otherwise than right, because they are perfect and all things which come in contact with them are perfect. In this way they are brought into a similitude with God. He is what he is by necessity of nature, though he is most pure and simple act, wholly free from any extrinsic limitation or intrinsic contradiction to his will. He does what he will beyond his own being, but only that which is good. It is a perfection of his will that he cannot sin, as it is of his intellect that he cannot err or be ignorant. Falsehood and evil are nothing, and cannot terminate a divine act. Bonum ex integrâ causâ, malum a quovis defectu—Good is from complete cause, evil from any defect. God is absolute, infinite, first cause, and no defect in his causality is possible. Second causes, when they possess and exert their integral causality, are deficient in nothing which belongs to them. All those beings which are constituted in their ultimate perfection are in this
- 53. integral state, and therefore are above all liability to evil throughout eternity. This flexibility and vertibility in respect to good and evil, imagined by Origen as perpetually inherent in rational creatures, is a mere figment of his imperfect philosophy. He had scarcely any books to read which could help him to satisfy his unbounded curiosity to penetrate into the rational sense of the doctrines of revelation. Besides the Scriptures themselves, there was only pagan philosophy for him to study. Our modern philosophers have cast away the Catholic theology and philosophy, and strive to reconstruct the higher science for themselves, though with very poor success. The old Protestant theology was a doctrine of cruel, inexorable fate, which suppressed all freedom and justice in the moral order. The new theology which has subverted it restores the freedom of the will, and protests against the gloomy exaggerations and perversions of Christian dogmas which make them incredible and insupportable. But, in the effort to substitute more rational ideas, it overthrows or weakens the stability of the whole order of creation in its relation of dependence on the sovereign power and will of God. The wisest and most sober of those who are seeking for some stable and certain doctrine regarding the destiny of man and the final cause of creation, confess that they are in doubt and cannot solve the most momentous of the problems which force themselves on their attention. They never will find the light of truth until they return to the true church of Jesus Christ, and by her lamp recover the lost clew which guides the steps of the wayfarer through the labyrinth. The one dark mystery which like a cloud overshadows the bright disc of light “which enlighteneth every man coming into this world,” the mystery of moral evil and its punishment, cannot be ignored or reasoned away. Catholic theology does not create this mystery but finds it existing. It cannot remove it, but it, so to speak, absorbs it in another, the mystery of moral probation. And this mystery, awful as are the responsibilities and risks which it presents to view as environing those beings who are called to run and to contend for the supernal prize upon the arena, has in it more of light than of
- 54. darkness. It throws new splendor upon the ἀποκατάστασις in which the order of reason and justice finally and universally triumphs. Its dark spot is reduced by the exposition of the Catholic doctrine as authoritatively taught by the church, in connection with certain or probable and permissible reasoning from revealed or rational premises, to its smallest limits. The gloom of doom and fate in the destiny of rational beings is scattered like an unwholesome mist from the swamps of error, in the light of this doctrine. The universality and perpetuity of the struggle and danger of probation are reduced to the limits of a relatively small number and brief period of duration. The numerical proportion of the losers to the winners in the strife is reduced to the lowest terms which are consistent with a fair and judicious estimate of the probabilities of the question. Moreover, the multitude of beings, whether greater or lesser, who suffer eternal loss as the penalty of their irreparable failure, are not losers through mischance or inferiority to competitors, as in a strife where one person wins at the expense of a less capable or less fortunate rival. Neglect or contempt of their own supreme good, deliberate and wilful wasting of their day of grace, are the sole causes of their failure. Their loss of beatitude is the penalty of their demerit. It is equally proportioned to their ill-desert, and this is limited to the sins committed during the time of probation which have never been remitted. The demerit of the angel which determines his eternal destiny is the demerit of one act only, the sin by which he fell from grace. The demerit of the man is confined to the sins of his mortal life unforgiven at the moment when this life ceases. The notion of an eternal increase of demerit, and a corresponding augmentation of torment without end, is a mere human invention without any foundation in Catholic doctrine. God has set bounds to the dangerous liberty of choice between good and evil, and to the evil as well as the good resulting from its exercise. Hell can become no worse than it is when the last sentence of the Judge has been pronounced, and the active hostility of the powers of hell against the kingdom of God is suppressed for ever when they are made to bend the knee before the name of Jesus, and to confess his glory. “Qui crucem sanctam subiit, infernum confregit.”
- 55. The unending warfare between good and evil, the perpetual strife, the infinite series of changes, the eternal fluctuations and revolutions of Neo-Platonic philosophy, are a wild dream. The inventions and exaggerations and distortions produced by the working of the human intellect and imagination upon a mystery of God, have no value and are not to be confounded with the revealed truth made known through the teaching of the church. Clear and adequate knowledge of the future life is reserved for the future life. In the obscurity of this present state we not only have the veracity of God as the motive and ground of faith, but also the perfect, unerring intelligence of the human soul of Jesus Christ as the medium of transmitting to us the revelation of those things which are not seen but believed, and its pure love for humanity as the warrant of confidence in the divine goodness. Human reason and justice, impersonated in their ideal and integral perfection in union with the divine wisdom in Immanuel, will be the standard and measure of the final judgment by which the destiny of all men and all creatures will be determined for eternity. We need not have any misgivings, lest the ways of God should not be vindicated before the whole rational universe.
- 56. ENGLISH STATESMEN IN UNDRESS. EARL DERBY, JOHN BRIGHT, AND MR. GLADSTONE. The recent resignation of Earl Derby was an act entirely characteristic of the man. He is not at all like Mr. Gradgrind, but he reminds one very forcibly of that unamiable stickler for, and worshipper of, facts. Let one come to Earl Derby with a new fact, or, better still, with a new application of old facts, and he is sure of a patient, candid, and intelligent hearing; but if he approaches him with a theory, or a sentiment, or a hypothetical conclusion based upon “ifs,” Earl Derby will be as unresponsive and immovable as a statue. His ruling passion is to be, or at least to appear, positively practical; the phrase most often on his lips is “common sense.” His illustrious father was a writer of established fame; a gay man of the world; fond of society and proud of his popularity with “the sex”; a captivating orator and an extremely skilful Parliamentary debater; moreover, he did not disdain to stoop to tricky devices when sober argument and sound reason would not ensure success. The present Earl Derby is prosaic to an almost painful degree; he cares little for society, and has not even “a redeeming vice”; his political and personal honesty is unimpeachable; he is as incapable of wilfully deceiving or misleading a foreign diplomatist as he would be of cheating his butcher; his speeches, in and out of Parliament, are models of wise dulness and calm force; they may in vain be searched through and through for a flight of fancy or an extravagant expression; and as for a joke—his lordship, as seen and heard in public, is apparently incapable of either making or understanding one. Sometimes those listening to him are tempted to laugh at him; but he never invites them to laugh with him. To hear him discourse for forty minutes at a time upon the comparative advantages of
- 57. closed and open sewers, or demonstrating, with mathematical exactness, the superiority of natural manure over artificial compounds, is instructive, but it is not exhilarating. Lord Derby, however, is not without ideas. It was he who furnished Mr. Disraeli with a popular cry in 1874, when, hard pressed for a policy, and finding that appeals concerning the Straits of Malacca failed to fire the popular heart, that versatile and humorous statesman startled the country by declaring that the most pressing, inspiriting, and noble duty of the government at that moment was to improve the drainage of the kingdom. This was Earl Derby’s happy thought, and Mr. Disraeli was enraptured when, on asking his lordship to put it in shape, the latter proposed the formula, “Sanitas sanitatum; omnia sanitas.” There is a belief entertained by some of Earl Derby’s more intimate friends that at heart he is a sentimental, romantic, susceptible person, and that he is so morbidly timid of being suspected of such amiable weaknesses that he has fabricated for himself an artificial disguise for public wear, in which he may appear as the hard, dry, prosy, unsentimental, matter-of-fact business man. It does not stand to reason, it is claimed, that any man, and above all an English nobleman with practically boundless wealth, in the enjoyment of vigorous health, and in the prime of his life (he is now only fifty-two years old), could possibly be so preternaturally dry and skilfully prosaic as is Lord Derby. “It must be put on,” they say, “to hide the natural romance and tenderness of his disposition”; and as one of the proofs of the correctness of this theory they relate the story of his first and only love; of its frustration by accidents not wholly beyond his control; of his long and patient, but not hopeless, waiting for the death of the rival who had carried off the prize; and of his calm confidence, fully justified by the result, that he in his turn would win the lady. The story is true; but it may bear a different moral than the one assigned to it by those who fancy that Earl Derby, reversing the plan adopted by Hamlet, has chosen to put a solemn disposition on to hide the antic joyousness of his real nature. A sufficient acquaintance with Earl Derby will establish the fact that, if he wears a disguise, it fits him so well that no one can detect the imposition. He always seems to be exactly the same; never hot,
- 58. never cold, never excited, never listless, attentive to everything that is said to him, replying without hesitation but without haste, most often in words that might have been cut and dried six months before. His resignation, as previously remarked, was entirely characteristic of the man. He will not be led along a tortuous path; and the policy of Lord Beaconsfield on the Eastern question has been very crooked. Its very success depended on its crookedness. The two earls are great friends; in fact, Lord Beaconsfield would be guilty of ingratitude if he should ever cease to regard Lord Derby with affection. Nor is it to be supposed that Lord Beaconsfield is a whit more patriotic than Derby, or that he has a keener sense of what is necessary for the safety of the empire. The difference between them is the difference between the daring yet keen speculator and the staid and methodical merchant. Lord Beaconsfield is sometimes willing to try the hazard of the die. Something may always turn up; there is the possibility of an alliance with Austria; there is the chance that Italy may be willing to repeat the part that Sardinia played in 1854; it is on the cards that the death of Bismarck or of the Emperor William may effect a radical change in Germany’s foreign policy; it is possible that France may be magnanimous enough to forget how England left her naked to her enemy in 1870, and that the allied French and English armies may again fight together in the Crimea. Lord Beaconsfield is popularly supposed to argue thus; but Lord Derby is subject to no such illusions. At least, he will take no chances. He has no sentimental horror of war, as John Bright has. He would fight soon enough if he saw his way clearly to a successful issue of the conflict; but he does not see his way. For England to enter single-handed into an armed struggle with Russia would in his opinion be madness; and he is convinced that she cannot count upon a single ally. It is true that some of the German people are not much in love with Russia; but the German government, Lord Derby affirms—and he ought to know—is altogether on the side of Russia, and an unkind neutrality is all that England can expect from that source. As for France, not a single French politician would advocate
- 59. an English alliance for war; the Crimean War was never popular in France, and the 100,000 French lives lost in that struggle are still lamented. Sardinia joined England and France in the war of 1854 because she was in a position in which an adventurous policy was desirable; but now Sardinia is swallowed up in Italy, and Italy has all she can do to make both ends meet at home. The great hope lies in Austria; but Earl Derby knows that Francis Joseph, Alexander, and William are three sworn friends, and he sees, moreover, that one of these would not be likely to break with another of the triumvirate unless he were assured that the third would either aid him or remain neutral. Still more plain is it to Earl Derby’s cool perception that the internal divisions of Austria are so grave that she would be mad to engage in a war which, if unsuccessful, would split the empire in twain. The Magyars sympathize with Turkey, the Slavs with Russia, the Austro-Germans with neither; the army could not be trusted; and the finances of the empire are in such a condition that it was with the greatest difficulty that the government the other day raised a loan of twenty-five millions of dollars. It is clear enough to Lord Derby that England, without an ally, would be worsted; and it is equally clear that she cannot safely count upon an ally. Of course all things are possible. She may secure an ally; but it is only a chance, and Lord Derby will take no chances. There is another fact that weighs upon him: the consideration that the war, if entered upon, has no definite, practical object. The cant is that it is necessary in order to regain for England influence in Europe; but this is a consideration that has no weight in Lord Derby’s mind. He sneers at it in his dry, prosaic manner as something that is ridiculous. In a certain sense he is a democrat. He recognizes fully the fact that England is practically a democracy, and on a memorable occasion he shocked the Lords by telling them that the people were their “employers.” But he is keenly alive to the fact that a government which shapes its course in accordance with the ever-shifting breeze of popular caprice cannot have an intelligible or consistent record; and the other day he took occasion to point out that the “employers” of the government, in regard to the Eastern
- 60. question, had not been of the same mind for six months together. Two years ago it was as much as one’s life was worth to say a word in favor of the Turks or against the Russians; now it is all the other way. Turkey might have been saved, and not a voice was raised; now she is irretrievably lost, and every one is crying out that she must be saved. So Earl Derby refuses to help his “employers” to embark in a war without an object well defined, without reasonable hope of success, and without an ally. He does it without the passion that Mr. Gladstone displays; without the rhetoric John Bright uses, without a flourish, or a poetical quotation, or a sarcasm—simply as a dry, shrewd, cold-blooded, and clear-headed merchant would do when asked to imperil his fortune by wild investments on the Stock Exchange. One of the writer’s most memorable conversations with Lord Derby was on a summer morning in 1872, when he was resting in the cool shade of the Opposition, and had plenty of time on his hands to devote to those subjects of social science and political economy in which one might imagine he takes more real personal interest than in adjusting the balance of power in Europe or in maintaining the prestige of England on the continent. The Stanleys for four centuries, and I know not how long before, have been large landholders. The first Earl Derby was created by King Henry VII. in 1485—seven years before Christopher Columbus discovered America —but the family had been a rich and powerful one long ere that. The Lord Stanley whose designed failure to bring up his contingent to the support of Richard III. at the battle of Bosworth Field had so much to do with the defeat of that resolute monarch was the father-in-law of his conqueror and successor, Henry VII.; and the young George Stanley whose head was so opportunely saved by the suggestion of the Duke of Norfolk, that there would be time enough to decapitate him “after the battle,” was the fifteenth predecessor of the present earl. I was accompanied in this visit by an English commoner, who was greatly interested at that time in certain projects for the systematic improvement of the dwellings of the working-classes— projects which Earl Derby also regarded as worthy of his attention.
- 61. Welcome to our website – the perfect destination for book lovers and knowledge seekers. We believe that every book holds a new world, offering opportunities for learning, discovery, and personal growth. That’s why we are dedicated to bringing you a diverse collection of books, ranging from classic literature and specialized publications to self-development guides and children's books. More than just a book-buying platform, we strive to be a bridge connecting you with timeless cultural and intellectual values. With an elegant, user-friendly interface and a smart search system, you can quickly find the books that best suit your interests. Additionally, our special promotions and home delivery services help you save time and fully enjoy the joy of reading. Join us on a journey of knowledge exploration, passion nurturing, and personal growth every day! ebookmasss.com