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Christ and God. Hence it is that a Catholic mind, resting upon the Scripture narrative of S. Joseph's life as upon a sure foundation, naturally builds up upon it that second life of his, the result of which shows here to us how, eighteen hundred years and more since he fell asleep in the arms of Jesus and Mary, in his awful and yet most tender office as protector and pattern of the Universal Church. At the end of his brief notice, Mr. Baring-Gould tells us that the girdle of S. Joseph is said to be preserved among the sacred treasures of the Church at Joinville, in the diocese of Langres, and it is well. But it is something more to know, as every Catholic knows, that the mantle of S. Joseph is even now encircling the mystical body of our Lord in this its moment of bitter trial, as really and as truly as when once he wrapped it round His real body in the hour of cruel persecution. No Catholic life of S. Joseph can be complete without, at least, some account of the rise and development of the Church's devotion to him.

Again, Mr. Baring-Gould's position as an Anglican casts him off from the privilege of receiving certain facts, which every Catholic receives with loving trust. If we turn to the life of S. Joachim (March 20, p. 336), we shall find an instance of this :

"Nothing whatever is known of S. Joachim," writes our author, "except what is related in the Apocryphal Gospels, whence the name is derived. It is probable, however, that his name was traditionally preserved and adopted by the author of the Apocryphal Gospels."

In the note also which precedes this short notice, we read that the Roman Breviary of 1522, published at Venice, contained it (the name) with special office, but this was expunged by Pope Pius V.; and in the Breviary of 1572 neither name nor office is to be found. Now, surely Mr. Baring-Gould cannot be ignorant that both the name and office are contained in the Roman Breviary at present in use, and that the Feast and Mass of S. Joachim are now celebrated on the Sunday within the octave of our Lady's Assumption. This fact ought not to have been held back. But to come to the notice itself. We ask, first of all, if it be probable that the name of S. Joachim was traditionally preserved, and adopted by the author (Why author? There were many authors) of the Apocryphal Gospels, why may not this also be true with regard to the facts of the Church contained in the writings of S. Epiphanius and S. John Damascene, and received into the lessons of her present Breviary. The Apocryphal Gospels are to some minds a perfect stumblingblock, yet really there is no difficulty with regard to them. No doubt they are not the true Gospels of Jesus Christ inspired by the Holy Ghost; no doubt also many errors and fables are contained in their pages; yet it by no means follows from this that they may not also contain many facts perfectly true handed down by tradition. Nay, it is almost impossible that it should be otherwise; for if S. John tells us that if all the things "which Jesus did were written every one-and this is no less true in their measure of the things connected with the Incarnation and the Gospel of Jesus,-the world itself, he thinks, would not be able to contain the books that should be written ;" and if, S. Luke says, that "many have taken in hand to set forth a narration of the things that have been accomplished among us, according

as they have delivered them unto us, who from the beginning were eye-witnesses and ministers of the Word," it is simply impossible that a vast number of facts relating to our Lord's Incarnation-not contained in the inspired Gospels, which were written for a special purpose, and from which therefore only such facts were selected as seemed good to the Holy Ghost and the Apostles should not also have been floating in the tradition of the Church from the very earliest times. Just as it is the Church alone that can determine the Canon of Holy Scripture; and as, according to S. Austin, we would not believe the Gospel were it not for the Church; so it is the Church alone that can determine which of the traditions handed down from the beginning are such as should be set before her children. Nay, to reject some facts,—such for instance, as the presentation of our Lady in the Temple, or her assumption into heaven, the latter of which many hearts are looking forward to see one day ruled as of faith, because it happens to be also contained in some Apocryphal Gospel,-would be almost as unreasonable as to reject some Gospel fact for the same reason. Both the Canon of Holy Scripture and tradition depend upon the judgment of the Church, and both alike must be determined by her authority. But then, alas !—would it were otherwise; we pray that it may soon be otherwise—our author does not recognize the authority of the living Church, with whom alone in this world belong the words of Eterna Life.

We observe that the life of S: Francesa Romana has been condensed from the admirable life of that saint by Lady Georgiana Fullerton, and that in treating of the birth-place of S. Patrick, the author follows the opinion which has been advocated in a past number of this Review.

Looked at from a literary point of view, one of the most beautiful lives is that of S. Euda of Oranmore-Aran, the "home of pilgrims," and the restingplace of saints. It is taken from the Bishop of Ardagh's touching description of his visit to the holy island. We extract the following account of

his celebration of the Holy Mass :

"With the permission of the excellent priest who has charge of the island we resolved, on the last morning of our stay at Aran, to celebrate mass in the ruined church of Tiglash-Euda, where in the year 540 or 542, S. Euda was interred. The morning was bright and clear, and the rigid outlines of the rocks were softened by the touch of the early sunshine. The inhabitants of Killarney, exulting in the tidings that the holy sacrifice was once again to be offered to God near the shrine of their saint and patron, accompanied or followed us to the venerable ruins. The men, young and old, were clothed in decent black, or in garments of white stuff, with sandals of undresse leather, like those of the peasants in the Abruzzi, laced round their feet; the women were attired in gay scarlet gowns and blue bodices; and all wore a look of remarkable neatness and comfort. The small roofless church was soon filled to overflowing with a decorous and devout congregation. We can never forget the scene of that morning: the pure bright sand, covering the graves of unknown and unnumbered saints as with a robe of silver tissue; the delicate green foliage of the wild plants; on one side, the swelling hill crowned with the church of S. Benignus, and on the other the blue sea, that almost bathed the foundations of the venerable sanctuary itself; the soft balmy air that hardly stirred the ferns on the old walls; and the fresh, happy, solemn calm that reigned over all.

The temporary altar was set up under the east window, on the site where VOL. XX. NO. XXXIX.-[New Series.]

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of old the altar stood; and then, in the midst of the loving and simple faithful within the walls which had been consecrated some twelve hundred years before, over the very spot of earth where so many of the saints of Ireland lay awaiting their resurrection to glory, the solemn rite of the Christian sacrifice was performed, and once more, as in the days of which S. Columba wrote, the angels of God came down to worship the Divine Victim in the churches of Aran." (Pp. 386-7.)

Most earnestly do we hope and pray that, before he has ended his holy labours, the author may be permitted to enjoy a still closer communion with the saints of heaven, by entering into communion with the one Church of Christ which is alone the mother of saints.

Life and Times of Sixtus the Fifth. By BARON HÜBNER. Translated from the original French by JAMES F. MELINE. New York: The Catholic Publication Society. 1873: London: Burns, Oates, & Co.

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HIS little work cannot in any sense be called a translation of Baron Hübner's admirable history; for not only, as we are told in the prefatory notice, are the purely political portions of the original-the minute relation of the intrigues and struggles of the foreign ambassadors at the court of Rome, and the details of minor ecclesiastical reforms almost wholly omitted, but even the biographical incidents are to a very great extent condensed. Nor can we give the same praise to Mr. Meline in the present instance which we so gladly gave to his life of Mary, Queen of Scots; for although he himself pleads that "the necessity of condensing whole chapters into a few paragraphs, and entire pages into as many lines, has compelled him not only to paraphrase, but in some cases to substitute his own language for that of Baron Hübner," and that "abridgment has also necessitated a fresh arrangement of chapters," yet the condensation is carried out on so large a scale that almost all trace of the original is lost, and the result is meagre in the extreme. There is, in consequence, too often a "jerkiness" about the sentences which is far from pleasant. We have no doubt, however, that those who are unable to read the original work, or the somewhat expansive, but most excellent, translation of it by Mr. Jerningham, will feel grateful for this little sketch of the great Franciscan Pontiff and of Rome in his day. We extract the following description of Cardinal Montalto at the moment of his elevation to St. Peter's chair::

"At this moment Montalto did not look his sixty-five years. Of ordinary height, but somewhat bent, he appeared smaller than he really was. His head, comparatively large, sank somewhat between two broad shoulders; a forehead high and wrinkled, and arched; and tufted eyebrows shaded two small but brilliant eyes. There was a play of expression in his face, but none of features, which seemed rigid. A swarthy complexion, high-coloured cheeks, and prominent cheek-bones plainly bespoke his Sclavonian descent, and his hair and long, auburn, and bushy, Franciscan beard were rapidly growing gray. His appearance was neither majestic nor attractive, but he deeply impressed every one who looked at him." (P. 37.)

When the newly-elected Pope was carried to S. Peter's, a Mass composed for the occasion by Palestrina, but hardly worthy of the great master, was performed by the Papal choir.

"The Pope perceived it. Even at that moment so full of emotion, Sixtus was sufficiently calm to listen to the music. 'Pierlingo,' said he, 'has forgotten Pope Marcello's Mass.'

"This biting criticism deeply hurt Palestrina, but it has since been ratified by competent judges. It was the first word uttered by the new Pope-just severe, and pitiless, as he was to his pontificate." (P. 38.)

Mr. Lecky's Criticism of Mr. Froude's "English in Ireland." (Macmillan's Magazine for January, 1872.) London and Cambridge: Macmillan.

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E hope in our next number to review carefully Mr. Froude's volume; meanwhile we heartily recommend Mr. Lecky's strictures on it to our readers' earnest attention. The author has in this paper displayed very few, if any, of those characteristics of his, which every Catholic regards as so objectionable; while his good qualities appear in the most favourable light. We quote a passage on the Irish character:-

"To the long night of trial through which [Irishmen then] passed, we may probably ascribe a great part of their noblest characteristics: a deep and fervent attachment to their creed, which no threats and no blandishments could shake; a spirit of reverence and simple piety, of cheerful content and of mutual charity under extreme poverty, such as few nations in Europe can equal. In this period, too, was gradually formed that high tone of female purity, which is their distinguishing and transcendent excellence, and which in the words even of this bitter enemy, is unparalleled probably in the civilized world.' To writers who [like Mr. Froude] judge the moral excellence of a race by its strength and by its success, all these qualities will rank but low in the scale of virtues. A larger and a wider philosophy will acknowledge, that no others do more to soften and purify the character, to lighten the burden of sorrow, and to throw a consoling lustre upon the darkness of the tomb." (p. 261.)

The Gallican Church. A History of the Church of France, from the Concordat of Bologna, A.D. 1516, to the Revolution. With an Introduction. By the Rev. W. HENLEY JERVIS, M.A., Prebendary or Heytesbury; Author of the "Student's History of France." 2 vols. London : Murray, 1872.

MR

R. JERVIS in beginning his history-and it is due to him to say that he has writen a most interesting history-tells us, and most truly, that "religion in a shape peculiar to one section of the human family, or one territorial circumscription of the globe, is, prima facie, an idea foreign to the genius of Christianity." This is certainly a condemnation of Gallicanism; and though we think he forgets it occasionally, the author has drawn up a

formidable indictment against the peculiar opinions which so many Frenchmen once regarded as the glory of their country, but which is now irretrievably lost.

Mr. Jervis admits, and we see no reason for disputing his admission, that a certain nationalism is not only permissible, but inevitable, provided it be limited according to the rule he lays down, namely, that the "field of essential theological doctrine" be not touched. It is a safe and reasonable limitation, for it includes more than the actual definitions, and people who observe the rule will hardly ever err, because the extent of that "field" is to be determined not by private caprice, but by the declaration of him who is the ruler and teacher of the Church.

But the principle laid down by Mr. Jervis, we find interpreted in a way which includes within it the peculiar opinions known as Gallicanism. He thinks that the opinions which once prevailed in France were perfectly innocent and lawful; but as the reader of his book, by his help, is able to trace the course of those opinions, and to observe their effects, we do not think that he will be able to convince many that there is nothing radically wrong in them; seeing that they led to, and brought forth the great revolution in Church and State from which France has not yet recovered.

The French "opinions" according to Mr. Jervis-and here also we agree with him" belong to the domain of ecclesiastical polity; relating chiefly to the nature and extent of the authority vested in the Apostolic See, and in the individual person of its Bishops." (P. 2.)

Now, we believe that Mr. Jervis here, has not quite ascertained the character of his own opinions. He holds and says that "the Kingdom of Christ is world-wide" (p. 1). He admits that the French Church is a part of that kingdom, and yet says that the French opinions on "the nature and extent of the authority" by which that kingdom is ruled, are innocent. It is difficult to conceive that doctrines about the authority of the Queen should prevail in one county of England which are not accepted in the others. The inhabitants, say of Essex, maintain that no appeals from their magistrates may be decided in Westminster Hall, and that no decisions of the Courts, or even Acts of Parliament, are of any value in Essex till the magistrates in Quarter Sessions allow them. This is a state of things that Mr. Jervis would hardly justify unless the inhabitants could show a privilege to that effect granted by the Crown. The French opinions resembled the supposed doctrine of Essex, but nobody ever showed any ground for them, and no privilege was ever produced.

Though Mr. Jervis sees clearly enough that the Christian religion is a whole and perfect substance that is not to be tampered with, and that the Church is universal, and therefore must be the same in all lands, he does not see that the Gallican opinions were the principles of schism, and that they were used to foster one of the most insidious heresies that ever troubled the peace of the faithful. It is possible that Mr. Jervis has his own views about "essential theological doctrine," and that with him those words mean less than they mean in the mouth of a Catholic. That we believe to be the explanation, for he writes thus of the French opinions :