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written could with no more justice be called a treatise of the logy than Lord Campbell's "Lives of the Chancellors" could be called a treatise of equity. Dr. D. never alludes to any of our true and great theologians, except to sneer at them. We doubt if he ever read two pages of S. Thomas or of Suarez. We doubt if he ever read a single line even of his own Germans, Tanner, Laymann, &c. &c.

In page 99 he ascribes to Catholic theologians "the doctrine that fear alone, without love of God, is sufficient for the remis sion of sins." No Catholic theologian ever held this doctrine. All Catholic theologians hold that the fear of God, springing from His grace, is good and holy and salutary, and, as the Scriptures expressly teach, the beginning of the love of God. All Catholic theologians hold that this fear, without the love of God, is insufficient for the remission of sins. A host of our greatest theologians* hold that a sincere sorrow for past sin, based on this fear, together with a sincere resolution to sin no more, is a sufficient disposition for receiving the remission of sin, in the sacrament of Penance, through the absolution of the priest. Are we addressing ourselves to a theologian, or simply explaining a lesson in the Catechism to a little child?

We are heartily sick of this. We will give but one more instance of the thoroughly Protestant spirit and incredibly gross ignorance with which this wretched production swarms. In pages 63-4 he says that "Leo X.'s Bull against Luther condemned as errors such universally familiar truths as that the best penance is reformation of life," &c. Is it possible that Dr. D. has been up to this day ignorant of a principle for interpreting Papal theological censures, known to every merest theological tyro? The principle is this. Unless the contrary be intimated, propositions, selected for censure out of any writer, are condemned in the sense of the writer (in sensu ab auctore intento), that is, in the sense which they bear viewed in the light of the context, and according to the ordinary rules of interpreting human speech. A proposition, which in a Catholic work would be perfectly unobjectionable, might in a heterodox work be used to convey downright heresy. Words and phrases which, before the rise of particular heresies, were quite sound, became afterwards suspected and censurable, and could not be used at all by Catholic writers, or used only in a context which clearly indicated their Catholic meaning. We could give examples without end. We have one in the words quoted from Dr. D. in the second paragraph of this present

* Gormaz, in his Cursus Theologicus, published in 1707 (de Pœnitentia, n. 444, et seqq.), quotes upwards of one hundred and thirty theologians in favour of this opinion. How many might be added to the number since that date!

postscript. The phrase "Roman Catholic Church" is in itself perfectly orthodox, and is in common use among us. But in the passage referred to it is used to convey a meaning purely heretical, namely, that that Church is but a part (a branch, as the Tractarians used to say) of the Catholic Church, of which the Greek schismatics form another part.

Now Luther's proposition, that the best penance is reformation of life, might (at least if it had not been tainted by his use of it) be uttered by a Catholic without the least offence. For on Catholic lips it would simply mean that reformation of life is better, as it is incomparably better, than the mere performance of penitential works without such reform; or that, as all our theologians teach, priests in imposing penance should principally consider what will best conduce to the future amendment of their penitents. But Luther meant something entirely different from this, namely, that a reformation of life is alone necessary, and that there is no use in penance: as the Council of Trent so well explains it (ibid., at the end of the chapter):-"They [the innovators] in such wise maintain a new life to be the best penance, as to take away the entire efficacy and use of satisfaction."

One word more and we have done. Towards the close of the seventh and last lecture, the Scientific thus delivers himself :— "I have found it the almost universal conviction in foreign countries that it is the special mission of Germany to take the lead in this world-wide question [the fusion of the Catholic, Greek schismatic, and Protestant Churches into one], and give to the movement its form, measure, and direction. We are the heart of Europe, richer in theologians than all other lands," &c.

This beats, and beats hollow, Hannibal Chollop's speech to Mark Tapley :-"We are a model to the airth. . . . . We are the intellect and virtue of the airth, the cream of human natur', and the flower of moral force."

Strange, inexplicably strange, it is, that our German Chollop, in the very next page but one after that from which the above extract is taken, proclaims that those same Germans have yet a conquest to make more difficult to win than their recent victory over France, and which he tells is nothing less than "the conquest of ourselves, our indolence, our pride, our selfishness, our prejudices, our easy self-conceit." We did not think the Germans were quite so bad as all that. Perhaps the great man uses the plural form in the singular sense, as Popes and Kings say we and us for I and me. If so, we assent heartily.

"Let them

*And as the Council of Trent (sess. 14, c. 8) clearly implies :-" [priests] have in view that the satisfaction which they impose be not only for the preservation of a new life and a medicine of infirmity, but also for the avenging and punishing of past sins."-Waterworth's Translation.

NOTE TO THE THIRD ARTICLE OF OUR LAST

NUMBER.

IN Mr.Allies the opinion, that Dr. Döllinger

Na note to p. 344 of our last number we ascribed to "has destroyed by one act of intense pride and overweening self-sufficiency the glory of so many years spent as a defender and champion of the Church." And in opposition to this we expressed our own humble view, that "long before the Vatican Council, Dr. Döllinger had forfeited all claim to be accounted a defender and champion of the Church." Mr. Allies however entirely disclaims the opinion with which we credited him. He writes to us as follows:

In the note of the DUBLIN REVIEW, p.344, there is what I cannot but think a strange misconception of my meaning, in a passage in which I speak of Döllinger. I had said (and please observe the words I underline), "A schism, having been for years brooded over, fostered by secret and unavowed writings, and by tampering with bad Catholics and ill-conditioned statesmen throughout the world, is at length hatched into a rickety existence by the most unhappy of priests, whose life has been prolonged beyond the age of seventy to destroy by this act of intense pride and overweening self-sufficiency the glory of so many years spent as a defender and champion of the Church." The expression "this" refers to all the antecedent sentence, in which I had in my mind Janus and other proceedings before that publication; and of this whole complex act I say that it had destroyed the glory of so many years spent as a defender and champion of the Church—that is, of course, years which had passed before this act began. Thus my sentence exactly expresses what the writer of the note says constitutes the only point of difference which he feels with my speech. It expresses, that is, in so many words, that "long before the Vatican Council Dr. Döllinger had forfeited all claim to be accounted a defender and champion of the Church."

We have to express our sincere regret for having inadvertently misapprehended Mr. Allies' meaning; and at the same time our great gratification, in having so valuable a corroboration of our own view on Dr. Döllinger's past position.

Notices of Books.

Sermons on Ecclesiastical Subjects. By HENRY EDWARD, Archbishop of Westminster. Third vol. London: Burns, Oates, & Co. 1873.

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NOTHER welcome volume of His Grace the Archbishop's Sermons, seven of which were preached on Rosary Sundays between the years 1866 and 1872, and all of which are more or less connected with the cause of the Holy Father. Amongst the many services which the Archbishop has rendered to the Church of God during his Episcopate, none will be remembered with greater gratitude by future generations than the untiring zeal with which, in season and out of season, he has pleaded the spiritual and temporal prerogatives of the Vicar of Christ; and although, always, as he himself tells us (Sermon viii. p. 189), turning with reluctance to any other matter than those divine and interior truths which are necessary to salvation, has borne witness "for the truth on the great laws and facts which affect the course and conduct of this world." Great, indeed, is the advantage, not only to England, but to the Church at large, that he has done so; for nothing can well be more important at the present day than that Catholics should be taught to see how, in all and each of the disheartening and trying events, as well as in the glories which have marked the Pontificate of Pius IX., the finger of God is upholding His Church, and preparing the way for her future triumph. The glories of the Holy Father's marvellous Pontificate speak for themselves, but we are all of us too ready to be discouraged when cross upon cross, and evil upon evil, and betrayal upon betrayal surround his path. If, then, our hearts are still brimful of hope and courage-for of course our faith as Catholics has been never shaken-it is chiefly to men like our Archbishop, and to himself in a very especial degree, that this is due; for as cloud after cloud has obscured the sky, and the prospects of the world have grown darker and darker, the Archbishop has never ceased to keep our eyes fixed upon the Divine promises made to the vicar of Christ in the person of St. Peter, and to the special Providence which is guiding his feet at every step, amidst the revolutions and convulsions of the world. There are few, it has always seemed to us, even among the leaders of the Church in our day, who have grasped so firmly the whole counsel of God as manifested in the Incarnation of His Son, or who have laid hold with so strong a grip on the rock of Peter as the Archbishop of Westminster. Hence it is that he is able to point out to his flock in so admirable and luminous a manner the guiding and protecting finger of God in every new vicissitude through which He permits the mystical VOL. XX. NO. XXXIX.-[New Series.]

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Body of His Son to pass, and to furnish to the world, which can see for the latter nothing but ruin and destruction, even new arguments, that Divine in its origin, and upheld by an Almighty Hand, the Holy Roman Church is indeed that kingdom of which it has been foretold, that of it "there shall be no end."

No one can read these Sermons, and especially the "Introduction" to the present volume, without recognising the truth of these remarks. The dethronement of God in His own world, the rejection of His Christ by the Governments of the earth, the Holy City of Rome, the city of the Incarnation and of the Blesed Sacrament of Mary, "redeemed" from God, and brought again into the bondage of corruption, and into subjection to the prince of this world, the seemingly universal triumph of the spirit of lawlessness, which will one day culminate in the person of the great Antichrist-the persecution of the bishops and religious orders, both in Italy and in the new German Empire, and-most hateful of all-the "perils by false brethren," in parts of Germany, supported, as in the latter by the civil power, for of themselves they are powerless. All these are shown to us as trials indeed, great and searching, but yet as so many stepping-stones, as it were, to the shore of the Church's everlasting rest.

"Look round the Christian world: the best is in schism; its churches are mosques; the Incarnation has departed from them. Look at the north and north-west of Europe: Protestantism has done its work in beating its fragmentary Christianity as fine as the dust of the summer threshing-floor, and the winds of the revolution are carrying it away. Wheresoever Protestantism has been the old Catholic churches are desolate. The Word made flesh is no longer there. The anti-social and anti-Christian revolution has descended upon Italy, submerged the whole Peninsula, and flooded Rome at last. The Incarnation has no longer a home in the Christian world. The Vicar of Jesus Christ is bid to go forth, because for two sovereignties to coexist in Rome is impossible. The nations look on and applaud. They are all, either by active co-operation as in Germany, or by tacit connivance as in England, participes criminis. One and all alike say, 'We will not have this man to rule over us! We have no king but Cæsar.' It would seem that the 'discessio,' or the falling away foretold by the apostle, is not far from its accomplishment: We are indeed entering upon perilous times; but we enter upon them with no fear. When these things begin to come to pass, look up and lift up your heads; for your redemption is at hand.' No Catholic doubts of the final and complete overthrow of the powers now in array against the Vicar of our Lord. They are more lordly, more imperious, and to human force more irresistible than ever before. But they have entered the lists, not against man, but against God. If we have to suffer, so be it. God's holy will be done! May He only make us fit for so high a grace, and hasten to the redemption of His Church in His own good time!" (pp. cvii. cviii.).

The "introduction" is particularly valuable for the light thrown upon the so-called "Old Catholic" schisin in Germany, Prince Hohenlohe's note to the Governments of Europe, the text of which had apparently never previously been made public, is given in full, and the true source of the movement not only pointed out, but named :—

"The source of this opposition, then, was Munich. The chief agent

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