tile and erudite genius by "minimizing" criticism. He once wrote of himself, "Time was, I shrank from what was right, Something of the same mood seems to have come over his sensitive heart in his seclusion from active, ecclesiastical life, during the Council of the Vatican, and to have not quite withdrawn its penumbra. We are reminded of S. Gregory Nazi anzen, complaining of councils and of S. Basil, as he went away weary from Constantinople into retirement; and of S. Colman, gathering up his relics to quit Lindisfarne and escape from S. Wilfrid. These were weaknesses of saints, but still weaknesses, and it was their heroism and not their weakness which made them worthy of our veneration. We trust that Dr. Newman will remember that there are some others to be thought of besides those who are weak in the faith and his own petite clientelle in England; and that he will not close his career without one more deed of prowess, which shall discomfit the enemies of the Holy See and the Catholic faith, and show that his pennon still flutters beside those of his fellow champions. FATHER EUDES, APOSTOLIC MISSIONARY, AND HIS FOUNDATIONS, 1601-1874. By the Chevalier De Montzey. With a brief of approval from his Holiness Pius IX. Boston: Patrick Donahoe. 1874. We have read this book with pleasure, and have been glad to learn something of the Congregation of Eudists-one which deserves especial honor for its loyalty to the Holy See and the glorious death of some of its members at the massacre of the Carmes in Paris during the French Revolution. The author, who is a grandnephew of Father Eudes and of the famous historian Mezeray who was his brother, is a soldier by profession, and his style has a freshness and novelty about it quite refreshing in hagiography, and contrasting very favorably with some other specimens, which reflect more credit on the piety than on the literary qualifi cations of their writers. Father Eudes was originally an Oratorian; but after the death of Father de Condren, when the Oratory became infected with Jansenism, he left it to found a new congregation of priests, living in community without re ligious vows, and devoted to missions and the instruction of young ecclesiastics in seminaries. He was a truly apostolic man, and his work was crowned with success. Dispersed by the French Revolution, his congregation has been since revived, and appears to be at present chiefly engaged in the work of secular education. The history of the French Oratory is both singular and instructive. An institute formed by Cardinal de Berulle, and including among its members such men as Malebranche, Massillon, Mascaron, Father de Condren, and Fa ther Eudes, would seem to have promised a most complete success. Yet it perished utterly and ignominiously through the deadly contamination of Jansenism. It has been restored within a few years past, and is now as strongly marked by fidelity to the Holy See and to the spirit of its saintly founders as it was by faithlessness to both in the period of its dissolution. Yet its past history will ever remain a grave and warning lesson of the deadly effects of tampering or compromising with unsound doctrines, and deviating into new and dangerous ways. Father Eudes succeeded in accomplishing what the founders of the Oratory attempted but did not carry out, though at the cost of much persecution, and in a way comparatively obscure and humble. His character was an original and admirable one, his institute seems to have been judiciously and solidly organized, and we both trust and desire that his successors may carry out the excellent work which he commenced to the most ample results. We recommend this life particularly to all who are engaged in similar undertakings. By THE RELIGIOUS STATE ACCORDING TO THE PERFECT LAY-BROTHER. By Felix The first of these three books, specially intended for religious, needs no other recommendation than its title. The second is considered by the Jesuits to be one of the best of its kind, and is equally useful for that most excellent class of religious persons, the Lay-Sisters, as for brothers. The third will be welcome to the ladies in charge of the numerous and crowded novitiates which are the most beautiful feature in our American Catholic Church, and, from the recommendations it has received, we have no doubt will prove satisfactory, though we have not had time even to glance at its contents. MARGARET ROPER. By Agnes Stewart. London: Burns & Oates. 1874. (New York: Sold by The Catholic Publication Society.) Miss Stewart is one of our best female writers. The sketch she has given of Margaret Roper, in her usual felicitous style, is in the main historical, with a little fictitious coloring to give it life. CHARACTERISTICS FROM THE WRITINGS OF JOHN HENRY NEWMAN. Arranged by W. S. Lilly, with the author's approval. New York: Scribner, Welford & Armstrong. 1875. The American publishers have imported their edition at the retail price of $2.50. It is a London-printed book, which is all that need be said for its typography. The selections are miscellaneous and made with taste and discrimination. The volume must be welcome to thousands of admirers of the matchless writings of a man who is one of the modern glories of English literature, as well as one of the brightest ornaments of religion and the church in the present century. One of the best portraits of Dr. Newman which we have seen, an admirably-executed engraving from a recent photograph, is a welcome addition to the volume. THE COMPLETE OFFICE OF HOLY WEEK, according to the Roman Missal and Breviary, in Latin and English. New and revised edition. New York: The Catholic Publication Society. 1875. This little book will be found very useful to those of the laity who have an opportunity of attending the Holy Week services, and it will also be interesting to those who may wish to know what those services are which so occupy the church during the "Great Week," as the work contains all the devotions of Holy Week, with the day and night office. There is an abundance of spiritual reading in the Scripture lessons and prophecies, so that those whose duties prevent them from attending the services may reap much profit by a perusal of the offices at home. Each day is preceded by an Introduction, explaining the meaning of the principal ceremonies. There is also added the ritual for the blessing of the holy oils, which is performed by the bishop on Holy Thursday. PEACE THROUGH THE TRUTH. SECOND SERIES. PART I. By Rev. J. Harper, S.J. London: Burns, Oates & Co. 1875(New York: Sold by The Catholic Publication Society.) This ponderous volume is employed with the topic of the Levitical impediments to matrimony, and its weight of learning and argument is in proportion to its size. THE PHILOSOPHY OF SPIRITUALISM, AND THE PATHOLOGY AND TREATMENT OF MEDIOMANIA. Two Lectures. Bv Frederic R. Marvin, M.D., Professor of Psychological Medicine and Medical Jurisprudence in the New York Free Medical College for Women. Read before the New York Liberal Club, March 20 and 27, 1874. New York: Asa K. Butts & Co., Publishers, No. 36 Dey St. 1874. Asa K. Butts & Co. have published this small book with a long title in a verv cheap and economical manner, very well suited to its scientific and literary value. It is decidedly the production of a mediomonomaniac. ON THE WING: A SOUTHERN FLIGHT. By the Hon. Mrs. Alfred Montgomery. author of The Bucklyn Shaig, Mine Own Familiar Friend, The Wrong Man, etc. London: Hurst & Blackett. 1875 Those of our readers who enjoyed this 'flight" during the summer and autumn in the pages of THE CATHOLIC WORLD will need no assurance from us regarding the pleasure of the trip. To others we will simply say that the volume contains some admirably-told travelling experiences, graphic descriptions of Italian life and scenery, together with romantic episodes in which sundry characters, real or imaginary, pass through a variety of piquant incidents. ANNOUNCEMENT.-In addition to the new serial already commenced in THE CATHOLIC WORLD, we shall begin in the April number the publication of another story by the author of "Laughing Dick Cranstone," "How George Howard was Cured," etc. ITERARY BULLETIN. PUBLISHER'S DEPARTMENT. SPECIAL NOTICE. This department was specially opened to keep the readers of THE CATHOLIC WORLD acquainted from month to month with all the new Catholic books published in this country and in England, a list of which is given at the end of this Bulletin. By consulting this list every month, much time and trouble will be saved by our readers and the publisher; for it will save the former the trouble of writing about the price of certain books, and the latter the time lost in answering such letters. the publisher's intention to make the list as correct as possible. It is SINCE our last BULLETIN the Catholic Publication Society has published Dr. Newman's Answer to Mr. Gladstone; The Veil Withdrawn; The Mistress of Novices; Deharbe's Complete Catechism; and a new edition of Holy Week. The Young Catholic's Fifth and Sixth Readers will be ready by March 1, and the Young Ladies' Reader soon afterwards. The Catholic Publication Society has in press and will soon publish the following books: Archbishop Manning on The Vatican Decrees and their Bearings on Civil Allegiance; Young Ladies' High Class Reader; Life of Father Bernard, C.SS.R., translated from the French, $1 50; Life of St. John the Evangelist, translated from the French, $2; Be Not Hasty in Judging; and Manual of the Blessed Sacrament, a book that will be hailed with delight by all who have a fervent devotion to the Blessed Sacrament. The following is The Approbation of His Grace Archbishop McCloskey: "We approve, and wish to commend in a special manner, the Manual of the Blessed Sacrament, translated from the French. It abounds with useful instruction, and breathes throughout a spirit of faith and piety that can hardly fail to excite within the hearts of its readers a deeper love for the most august mystery of the altar, and a more tender devotion to the Sacred Heart The London Tablet thus criticises Dr. Newman's work: "1. However much we may deplore the bad taste, to say the least, which led Mr. Gladstone to drag Father Newman-through a surreptitiously published confidential letter-into the conflict he has so perversely raised, we cannot regret that the veteran champion of the faith has once more come into the lists; and that the keen sword which made such mince-meat of Canon Kingsley should be again unsheathed to stop the way of the angry statesman who bears down with all the force of his powerful rhetoric against the Catholic Church. How Mr. Gladstone will answer this exhaustive refutation of his groundless charges we cannot pretend to say; but if, in his present temper, any expostulation' could reach his better reason, he might be expected to be touched by the evident regret with which Dr. Newman smites him, and by the display of such chivalrous anxiety to spare his adversary while in the very act of destroying his weapons of mischief. At any rate, Mr. Gladstone's rejoinder is not likely to be capable of being summarized in the inimitable phrase with which Dr. Newman described the attempted reply of his former opponent: 'Go to the shades, old man, and boast that Achilles sent you thither.' The arguments of this remarkable Letter are so unanswerable that we are inclined to doubt, with the Times, whether Mr. Gladstone will attempt to grapple with them. It is far more likely that he will attempt to evade their force by trying to detect differences of thought and expression between the various answers that his Expostulation has received. At any rate, this is the line taken by most of our Protestant contemporaries, and we are glad to find that Dr. Newman has met it by anticipation, and has with consummate ability turned it into a complete reply to one of Mr. Gladstone's formidable charges: "Mr. Gladstone should not on the one hand declaim against us as having no mental freedom,' if the periodical press on the other hand is to mock us as admitting a liberty of private judgment purely Protestant. We surely are not open to contradictory imputations. Every note of triumph over the differences which mark our answers to Mr. Gladstone is a distinct admission that we do not deserve his injurious reproach that we are captives and slaves to the Pope.' words with which he closes this letter, and which we would earnestly wish to make our own: "I say there is only one oracle of God-tbe Holy Catholic Church, and the Pope as her head. To her teaching I have ever desired all my thoughts, all my words, to be conformed; to her judgment I submit what I have now written. what I have ever written, not only as regards its truth, but as to its prudence, its suitableness. and its expedience. I think I have not pursued any end of my own in anything that I have published, but I know well that in matters not of faith I may have spoken when I ought to have been silent.' "Having made this acknowledgment, we are not careful to profess our agreement with every minor detail of Dr. Newmau's argument. Unity, not uniformity, is the chief note of the Catholic Church. The anathemas of S. Cyril served the church in one way, while the concessions of S. Basil served her equally in another; and while we gratefully acknowledge the immense assistance which Father Newman's gentle moderation has been to many sensitive consciences, we must beg of his large heart to make allowances for ne when we conscientiously believe that some souls are also helped by the strong language which we have now and then thought it our duty to use. The present writer may fairly make this appeal: for there is no one on earth to whom he is more indebted than to Father Newman, and in him chiefly to that quality which he appears to blame us for not possessing. At the same time we know of persons upon whom this gentle moderstion has had precisely the opposite effect, and whom it led to put off their conversion until other means were used by God to bring them into the true fold. So differently constituted are different minds, and so important is it that the church should have her doctrines presented from different points of view. We have made these remarks because, though we certainly would rather have had our own opinions confirmed by so weighty an authority as that of Dr. Newman, we do not feel that he has convicted as of my serious fault. The terrible Diocletian persecHtion blazed out in fury on the occasion of the indiscreet zeal of a Christian who tore down the imperial decree against Christianity; but we do not read that the fathers of the church ever in flicted any serious censure upon the indiscreet individual in question; indeed, Cardinal Wiseman in Fabiola makes him a saint. The Glad stonian attack is not likely to have so tragical an issue; and even if our indiscretion did 'set the house on fire, it is a gain rather than a loss to find that Father Newman is more than equal to 'the task of putting out the flames.' This Letter is not likely to go through so many editions a the pamphlet to which it is a reply; but it is likely to live in English literature long after Mr. Gladstone's Expostulation is buried in oblivion. "We have made these observations at the beginning of our notice, because we have no wish to evade the force of the remarks that have already been made about the difference between Dr. Newman's way of treating certain questions raised by Mr. Gladstone, and the way they have been handled in the pages of the Tablet. We would refer our keen-sighted critics to the last three pages of his letter, where Dr. Newman disposes of this objection, which he characterizes as a showy and serviceable retort in controversy, but nothing more.' Nay, we will go further, and admit that it is very possible that the great Oratorian may have been thinking of some expressions of our own when he complains of the chronic extravagances of knots of Catholics here and there' as having been partly the 'cause of the present excitement of the public mind against our religion.' We have never pretended to claim for ourselves anything more than an honest desire to serve the cause of the church in the way that seemed to us at the time to be the best. We have been proud of the approbation that has been graciously accorded to us by our ecclesiastical superiors; but we never pretended that that approbation meant more than an approval of the general drift of our efforts, or that it in any way exempted us from the remonstrance and friendly reproof of those who, like Dr. Newinan, prefer a different mode of defending what is so dear to us all. One of our ablest writers has justified himself elsewhere by saying that if one wishes to make one's self heard in a crowd, it is necessary to pitch one's voice in a somewhat high key; and Father Newman sets us all a beautiful example in the loyal, humble "We do not think it necessary to give our readers a summary of the work before us, as doubtless most of them have read it before these words meet them, and it has been already very fairly summarized in the Times and other daily papers. Its tone is marked by that gravity, and we might almost say sadness, which pervades the illustrious author's later writings; but age has not dulled the keen edge of that marvellous intellect, and here flashes out the playful satire of days gone by. It reads like a farewell to controversy, but we can ill spare so powerful a pen, and we are sure that, as long as life remains, John Henry Newman will never refuse a call to defend the faith to which his vast powers have been so willingly consecrated. Sad will it be for England when the grave shall close upon that band which F. Caswall has beautifully apostrophized: "Through thee this Isle, So wrapt in Satan's chain, A moment seemed As if about to own her early faith again; A moment eyed With a half-wistful gaze, As she in beauty passed, The vision of the church of ancient days.' ** If we were to fix upon particular sections of this present Letter which call for more especial admiration, we should select first of all that short but pregnant section entitled 'The Aneient Church,' in which the author pulverizes complete ly Mr. Gladstone's charge of repudiating ancient history.' In a rapid review of the ancient Church be shows that her attitude of independence towards the state has been indeed semper eadem ; nay, that it is precisely because she so faithfully maintains that ancient system that she is now ussailed. He goes further, and shows by unmistakable proofs that Mr. Gladstone's present position is entirely antagonistic to the whole spirit of the Oxford movement. In the next section he passes on to the action of the Holy See, and shows how The Papal Church' carried on through the middle ages the same work, and was and is (historically) the sole heir of the rights, prerogatives, privileges, and duties of the ancient church: ་ "No one else claims or exercises its rights or its duties. Is it possible to consider the Patriarch of Moscow (sic) or of Constantinople heir to the historical pretensions of S. Ambrose or S. Martin? Does any Anglican bishop for the last 300 years recall to our minds the image of S. Basil? Well, then, has all that ecclesiastical power which makes such a show in the Christian Empire simply vanished, or, if not, where is it to be found? . . If all that can be found of it is what can be discerned at Constantinople or Canterbury, I say it has disappeared. . . . We must either give up the belief in the church as a divine institution, altogether, or we must recognize in it that communion of which the Pope is the head. With him alone and about him are found the claims, the prerogatives, and duties which we identify with the kingdom set up by Christ. We must take things as they are; to be lieve in a church is to believe in the Pope. And thus this belief in the Pope and his attributes, which seems so monstrous to Protestants, is bound up with our being Catholics at all; as our Catholicism is with our Christianity. There is nothing, then, of wanton opposition to the powers that be, no dinning of novelties in their startled ears, in what is often unjustly called Ultramontane doctrine; there is no pernicious servility to the Pope in our admission of his pretensions. I say we cannot help ourselves. Parliament may deal as harshly with us as it will: we should not believe in the church at all unless we believed in its visible head.' "I declare it as my own judgment that the prerogatives, such as, and in the way in which I have described them in substance, which the church had under the Roman power, those she claims now, and never, never will relinquish ; claims them, not as having received them from a dead empire, but partly by the direct endowment of her Divine Master, and partly as being a legitimate outcome of that endowment; claims them, but not except from Catholic populations, not as if accounting the more sublime of them to be of every-day use, but holding them as a protection or remedy in great emergencies or on supreme occasions, when nothing else will serve, as extraordinary and solemn acts of her religious sovereignty.' "And then, after a brilliant sketch of the benefits conferred upon Europe by the popes, Father Newman gravely rebukes 'the passionate invective against the Holy See and us individually which Mr. Gladstone has carried on through sixtyfour pages,' and indignantly remarks, 'Surely Nana Sahib will have more justice done him by the English people than has been shown to the fathers of European civilization.' "A few weeks ago a letter appeared in our columns from the editor of the Dublin Review, in which he disclaimed the assertion that all Catholics held, or ought to hold, the Pope's deposing power, while at the same time he declared his own personal belief in it. He probably did not expect to have his views so completely endorsed by Dr. Newman as they are in this Letter. Our author says of the deposing power: It is not necessary for any Catholic to believe; and, I suppose, comparatively speaking, few Catholics do believe it; to be honest, I must say I do; that ie, under the conditions which the Pope himself lays down in his answer to the address of the Academia,' "The fifth section is a splendid vindication of the true rights of conscience, confirmed by the authority of the most approved moral theologians-the very authors, by the way, who are so ridiculously caricatured in the current Quarterly. But Dr. Newman indignantly disclaims the so-called rights of conscience so loudly advocated in the present day, which he justly stigmatizes as the right of self-will,' and against which false liberty of conscience' he shows the Pope's condemnations are levelled. But our ་ |