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never wrote; the fourth resembles something in a book falsely ascribed to him, but the quotation is inaccurate. Yet this Synod had great influence in deciding the fate of Monothelism. About a case like this, I suppose, the writer of the tract would speak much as we should. He would allow that it was not possible to replace the passages from Dionysius and Justin by others of the same, or anything like the same, antiquity ; but he would plead that the Monothelite heresy might be refuted by solid arguments from tradition, and that, in spite of human error, Divine Providence watched over the dogmatic decisions of the Church. Why should he be astonished if Catholics take the same line of defence about the primacy, and refuse to believe that a forgery defeated the promises of Christ ? (pp. 38, 39.)

The extracts we have given are but good average specimens, of the extraordinary completeness and success with which F. Addis has accomplished his work. We rejoice to think that he has (to all appearance) so many years before him, for serving the Church in a way which just now she peculiarly needs.

Whatever else however may be in God's counsels, we may securely prophesy that Anglican high-churchism has no future to expect. At the same time it does not therefore follow, that no advantage is gained by snch discussions as that with which we have been engaged. In proportion as they produce any effect, they will of course be personally serviceable to those directly addressed ; for high-churchmen, remaining such, incur the certainty of grievous spiritual loss, and the peril of eternal ruin. But further. There are two forms of misbelief, which at the present moment are far more threatening and dangerous than any others; viz. liberalism within the Christian pale and antitheism without it. Now these desolating errors cannot be combated with complete effect, except by Catholics. It is really important therefore, that as many as possible of those who are otherwise qualified to engage in such conflicts—and Canon Liddon for one is eminently qualified — should be in submission to the full teaching of the Catholic Church.


Notices of Books


The History of the Sacred Passion. From the Spanish of F. LUIS DE LA

PALMA, S.J.; the Translation revised and edited by HENRY JAMES
COLERIDGE, S.J. London: Burns & Oates.



\HIS is the most wonderful work upon the Passion that we have ever

read. Not only step by step that our Lord took up to the cross the throne of His victory over death and sin,-has the author of this work followed Him also step by step: he has done far more than this. He has brought out the fulness of the meaning of the Gospel narrative of the Passion, with illustrations from other parts of Holy Scripture, in a way which can only have come from intense meditation upon every word of what we read in the Gospels about the Passion, and of all that was said about our Lord in the Law and the Prophets.

“Father Luis de la Palma, the author of the following pages," says the Editor, was a Spanish member of the Society of Jesus in the first century of its existence.” “Everything that he has written is of the most sterling value"; and, judging from the work before us, we can well believe it.

To us the charm of the work lies in this, that it is entirely theological. It is said that this work is made use of largely, by those who give the exercises of S. Ignatius. It is, as it were, the flesh upon the skeleton of the Exercises.

What can be more beautiful than the chapter of the “ More Secret Causes of our Saviour's Sorrow”? or the “ Ascending the Cross, with His face turned from Jerusalem towards the West- towards Rome”? or again, "Giving up the Ghost"?


Take the following extract is to our dear Lady when waiting for the Resuirrection of her Son (p. 408) :

“She thought on the Apostles who had taken flight, and were hidden ; on the other disciples who had believed in Him, and were now scandalized ; and on the mystical body of her Son, not less wounded and lacerated than His natural body. And she, as the mother of one as well as the other, desired life and health for both, and to gather them together and shelter them, and revive them with the warmth of her own loving heart."

Never has the Passion been meditated upon so before : nor is there any subject so worthy of meditation ; for, as the holy author writes (allowing that there are many subjects fit for meditation) : “All this is true ; and yet with all this, the history of the Sacred Passion and death of our Saviour contains excellences and advantages of its own, above all other subjects on which we can exercise ourselves in meditation.”

We can only say, in conclusion, that if any one wishes to understand the Passion of our dear Lord in its fulness, let him procure this book.

And if the “Quarterly Series "continue to contain such works as these, it will be impossible to exaggerate the gratitude due from Catholics to the Editors of the “Month,” under whose superintendence the series is produced.



The ('iriltà (ultolicaon F. Faber's Spiritual Works. Translated by

permission. London : Burns & Oates. IVERY man may be said to lead two lives. We do not speak, of course,

of the life eternal, although the life eternal must necessarily influence the life to which we refer ; but the second life of which we speak is that in which “ Defunctus adhuc loquitur,"--for evil or for good.

Sometimes the first life is a failure, and the second a success ; at other times the first is a success, and the second a failure. Some men fail in their lifetime, and succeed after death ; others succeed in their lifetime, and leave no memory behind them.

But of F. Faber we think we may say, that he succeeded in his first life, and that his second will be still more glorious. Should we have any doubt of this, we need only cast a glance at the little pamphlet, lately translated from the “Civiltà Cattolica." There we shall find what F. Faber is no doing for Italy, long after he has gone to his rest. “Defunctus adhuc loquitur."

As for what he is doing, and has done, in America, the past pages of this REVIEW will show.* In France, he is regarded as one of the greatest spiritual writers of the present day. The review of the “ ('iviltà" is simply admirable, and it must be remembered that it is the most authoritative organ of the illustrious Society of Jesus.

We have no room for long quotations ; but as there has been lately in England a tendency to depreciate the great spiritual master's works, our readers may perhaps be glad to know what is thought about him by this semi-official organ.

" It is indeed marvellous to note the case in which he moves in the invisible world of grace, as if it were the tangible world of nature, and makes 113 realize the value of the least interior act of the love of God, each of which, as he remarks, 'is a more finished thing than a statue of Phidias or Praxiteles. It is more tirm than the foundation of the Alps. It is more enduring than the round world, which God has made so firm. Wonderful as he is, when he dwells on God's hidden ways with His saints, he is more

* See e. g. our number for January, 1871), pp. 105-107.

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wonderful still when he displays the abundance of grace and merit to be found in the commonest life.” All F. Faber's works lead upwards. It was not always, as many think,

easy ways of Divine Love,” although he tried to make every way easy. Throughout all his works there is a gradual climbing upwards to the mountains of God. Let those who doubt, try to put in practice the teaching of his later works.

“ M. Louis Veuillot” (says the “ Civiltà”), “ speaking of F. Faber's “Spiritual Conferences,' in his Historiettes et Fantaisies,' calls it 'livre ascétique, livre anglais, livre traduit,' and yet he is charmed with it, and says, "Véritablement le Docteur Faber est un maître homme.

Ce P. Faber est un maître écorcheur, et il a des pinces étranges pour saisir les fibres les plus ténues et les plus cachées sous le peau, qu'il enlève dextrement.'

S. Alfonso says (we quote from the “ Civiltà ")--" That he liked those preachers whose words did not pass directly from the head to the tongue, but descended first into the heart, to be enkindled by its fire before rising again to its lips.” Such was F. Faber. We may be allowed to quote the words of the venerable Abbot of Solesmes, Don Guéranger, " that since the devout life' of S. Francis of Sales it would be difficult to find other works like his."

Yet one approbation more, and it comes from the Vicar of the King of kings :

“July 31, 1872. “I highly approve of the publication in Italian of the excellent F. Faber's works. I give my blessing to the translator and the publisher, engaging the latter to continue the publication of good and sound works.

“ Pius PP. IX." What was the secret of F. Faber's success, both in life and after death ?

1st. The Science of Faith, “ which influences the heart, as well as enlightens the understanding” (p. 15); hence the success of all his sermons and all his works, because they were so theological.

2nd. Love, which is greater than faith or hope.

3rd. The Science of the Saints, nearly all of whom he had studied (notwithstanding great bodily pain), almost one by one.

4th. Because “he was," as the “ Civiltà” says, “ very, very Roman." These are F. Faber's own words, even before becoming a Catholic.

We conclude with this extract :

“ We believe that to his beautiful soul this praise, ‘Roman,' would have been more grateful than any other; it alone would have sufficed him.”

Memoir of Count de Montalembert, Peer of France : a Chapter of recent

French History. By Mrs. OLIPHANT. Edinburgh and London : William

Blackwood & Sons. DHE name of “Montalembert” used to be a household word amongst all

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West” can never be forgotten. But there were words spoken by him towards the end of his life, which for love for him we will not repeat, but which caused the heart of good Catholics to grieve. However, it will gladden all our readers to know for certain that Montalembert died true to the Church and to the Holy Father.

This is the most important point of all, and therefore we put it first.

“One of his visitors put a direct question to Montalembert : ‘If the Infallibility is proclaimed, what will you do?' 'I will struggle against it as long as I can,' he said ; but when the question was repeated, the sufferer raised himself quickly in his chair, with something of his old animation What should I do?' he said. We are always told the Pope is a FatherEh bien! There are many fathers who demand our adherence to things very far from our inclination, and contrary to our ideas. In such a case the son struggles while he can; he tries hard to persuade his father-discusses and talks the matter over with him ; but when all is done, when he sees no possibility of succeeding, but receives a distinct refusal, he submits. I shall do the same.'

“ • You will submit so far as form goes ?' said the visitor. “Still more distinctly he replied,

“ “I will simply submit my will as has to be done in respect to all the other questions of the faith. I am not a theologian ; it is not my part to decide on such matters-and God does not ask me to understand. He asks me to submit my will and intelligence, and I will do so.

Here is the true spirit of a loyal Catholic.

Charles Forbes René de Montalembert was born in London, 15th May, 1810. Entrusted to the care of his grandfather, owing to the emigration, at the early age of fifteen nionths, he was brought up for some time in England. Mrs. Oliphant gives us some touching letters from the grandfather to the little boy.

Take the following extract :

“A few months later a second prefatory letter, written as people wrote when life was long, and time ample, with a care and clearness unknown to this hasty generation (this is one of the charms of Mrs. Oliphant's style, that she conveys sly hints while passing on), describes the pleasure which I have enjoyed in proceeding thus far for my beloved grandchild.'

“And on Charles's first birthday this tender enthusiam burst forth still more warmly. Ut ameris amabilis esto' is the motto which the fond grandfather placed below the portrait which he then made of his darling.” (p. 13, vol. i.)

Of his youth we have simply to notice one thing, the contract which he made with M. Cornudet, who is still alive, and who will give us more valuable matter about Montalembert before long.

The two boys bound themselves together by a solemn contract to support through life “God and Freedom.” Montalembert wanted to sign it with his blood, but his more sensible companion persuaded him to the contrary.

“God and Liberty," he writes, at the age of seventeen ; " these are the two principal motive powers of my existence. To reconcile these two perfections shall be the aim of my life.”

During his youth he was more given to God than boys generally are, an. more than ordinarily studious. Let the reader turn to page 40, and see what the young boy did.

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