drawn from fragments of the palimpsests of Verona, published in 1900 by Hauler was offered to the liturgical world as giving, seemingly, the Apostolic theme of the celebration of the Holy Sacrifice. Dom Cagin looked for uninterrupted continuity in the Roman Canon (from the Preface to the Pater Noster) and found it in the eliminationfor which he argued step by step and at great length of the Sanctus and all that follows it to the Qui pridie, and of the memento of the dead and the Nobis quoque after the consecration (the two Mementos and the Communicantes Dom Cagin put aside as diaconal diptychs; while the Te igitur he regards as the Epiklesis). What remains after this elimination is the original kernel of the Canon and finds its realization in the Anaphora of Verona. This latter document is not isolated. Dom Cagin finds substantial identity between it and the text of the Anaphora embodied in the Ethiopic Apostolic Ordinances, in Rahmani's Testamentum Domini, in the Liturgia Salvatoris and in the Liturgia Apostolorum. Comparing the text of these four documents and that of the Anaphora of Verona, Dom Cagin maintains that all five texts are independent, and that the part common to them all is the primitive text, more or less Apostolic, of the Canon. Father Vigourel sets out all this theory of Dom Cagin in a most sympathetic, and indeed almost convincing manner. Yet he adds nothing to the probability of the theory and, attractive and well-supported though it is, it must be accepted with reservation. For against any of the modern theories on the origin and structure of the Roman Canon, there is this general objection, that liturgical scholars are hopelessly divided on this question-tot capita quot sententiae. The basic reason of this diversity of opinion is the fact that the documentary evidence on the point is neither sufficiently extensive nor sufficiently clear. Take, for example, the few texts of the Liber Pontificalis which have a bearing on the structure of the Canon, or the letter of Innocent I to Decentius, each school of thought interprets these all-important documents in favour of its own theoryand this with no small show of reason. Against Dom Cagin's particular theory there is this to be considered that, in spite of the wealth of ingenious and well-reasoned arguments which he sets out at great length, there still remain more powerful arguments against the Roman origin of the Gallican Mass, and this is the basis of his whole position. Space will permit of only the briefest reference to the remaining parts of Father Vigourel's engrossing little book. In Part II he shows, step by step and in detail, the fundamental agreement between the Apostolic Anaphora (the Verona text) and our Roman Canon, and the development the original nucleus has undergone in the existing Roman rite. In the course of this exposition, Father Vigourel occasionally suggests to the attentive reader that he is somewhat straining facts to fit them to a preconceived theory. In Part III, which is largely ascetical, the author examines, at some length, the light thrown on the priesthood-its end, its work, its powers -and on the rites by which it is conferred, by the examination of the primitive theme of the Roman Canon. While in Part IV he investigates the connexion between this same apostolic theme and the aesthetic elements which Christian art has given to the entire work of divine worship. J. B. O'CONNELL. NOTRE-SEIGNEUR JÉSUS-CHRIST, D'APRÈS LES EVANGILES. Par L.-Cl. Fillion. Paris: Letouzey et Ané. THE number and the variety of works on Scriptural subjects written by Father Fillion are, if we may so speak, a sufficient guarantee of the worth of the little volume under review. The author was a professor of Sacred Scripture in Saint-Sulpice and is a member of the Pontifical Biblical Commission. His first idea was to write a scientific life of Christ in which he would refute the principal errors that bear on the subject of the Gospels and of the Divine Master. But he has yielded to the entreaties of friends to write a more simple life, capable of interesting not only scholars but young students and less instructed people. His work is no less scholarly for being in a popular form. It is no less scientific though written in a simple discursive style. He has not forgotten that in our days une biographie, même très simple et très brève, ne saurait plaire complètement, si elle n'essaye pas de placer le plus possible son héros dans le milieu où il a vécu. Les evangelistes l'ont fort bien compris : de là ces notes, très courtes mais substantielles, concernant la religion, la situation politique et sociale de l'epoque, la geographie palestinienne, dont ils ont parsemé leurs narrations. En effet, tout en appartenant au monde entier et à la serie entière des siècles, Jésus a été en premier lieu, s'il est permis de s'exprimer ainsi, l'homme de son pays et de son temps, et on comprehend mieux sa personnalité, on le rend plus vivant, si on le contemple dans son entourage primitif, sur les differentes scènes qu'il a honorées de sa présence et de ses actes.' For this reason the author has devoted two chapters to a study of the country and the people of the Saviour, and here and there throughout the book gives us some rapid and vivid descriptions that make the story more realistic and add a fresh touch of interest. The introductory chapter on the historical value of the Gospels gives in a short form all the essential elements of the subject. The Life proper is divided into four parts, the Hidden, the Public, the Suffering, and the Glorious Life of Christ. The chapter on the Parables of Christ is, perhaps, the most facsinating part of this beautiful volume. In every instance he draws the picture with a master hand and fills in the details with vivid, realistic touches. It is always an artistic picture, resplendent with beautiful colouring. His wealth of knowledge of the country of Palestine and of its people and of the Gospels is shown in these simple, delightful pictures. The same may be said of his treatment of the miracles and the instructions of Christ, and especially of Christ's beautiful discourse after the Last Supper. The author makes us live in the scenes and breathe the atmosphere of the Master. He has written a Life of the Saviour that is a real gem, sparkling with genius, and showing forth in resplendent colours the beautiful and inspiring story of Jesus Christ. M. R. BOOKS, ETC., RECEIVED America: A Catholic Review (October). The Ecclesiastical Review (October). U.S.A. The Rosary Magazine (October). Somerset, Ohio. The Catholic World (October). New York. The Austral Light (September). Melbourne. The Ave Maria (September). Notre Dame, Indiana. The Irish Monthly (October). Dublin: M. H. Gill & Son. Études (October). Paris: 12 Rue Oudinot (VII). Revue Pratique d'Apologétique (October). Paris: Beauchesne. The Lamp (September). Garrison, N.Y. Missionary Record of the Oblates of Mary Immaculate (October). O'Brien Bros., College Street. Dublin: The Annals of Our Lady of the Sacred Heart (October). Cork: Guy & Co. The Catholic Review (Quarterly : October-December). London: Washbourne. The Dublin Review (October). London: Burns & Oates. The Great Bishop of Limerick. Dublin M. H. Gill & Son. Panegyric by Most Rev. Dr. Fogarty. The Great Fraud of Ulster. By T. M. Healy, M.P. Dublin: M. H. Gill & Son. The Greater Value. By G. M. M. Sheldon. London: Burns & Oates. The History of the Society of Jesus in North America. Two vols. By T. Hughes, S.J. London: Longmans & Co. Devotion to the Sacred Heart of Jesus. By Rev. R. Ratcliffe, S.J. London: Washbourne. Gay. The Boyhood of a Priest. By Armel O'Connor. London: Washbourne. La Guerre Injuste. Par A. Palacio-Valdès. Paris: Bloud et Gay. L'Espagne et la Guerre. Paris: Bloud et Gay. Alphonse XIII et les Œuvres de Guerre. Par A. Mousset. Paris: Bloud et Pierre Ier., Roi de Serbe. Par René Chambry. Paris: Bloud et Gay. Catholic Truth Society (Ireland) Publications :-Short History of Dublin Parishes, Part XVI (Lusk, Rush, Skerries, and Balbriggan), Part XVII (Naul, Garristown, Rollestown, and Finglas), by Most Rev. N. Donnelly, D.D. ; The Spirit of Irish Nationhood, by V. Rev. J. M'Glinchy; The Church of the Catacombs, by Rev. Myles V. Ronan, C.C.; Roger Bellingham, by Katharine Tynan Hinkson; Ireland's Purpose and Mission, by Rev. Father Laurence, O.S.F.C.; Mixed Marriages, by Rev. A. Corbett, O.D.C.; The Strawberries, by Mrs. R. Bancroft Hughes; A Patriot Prelate (Most Rev. Dr. Duggan), by R. J. Kelly, K.C. THE SACRAMENTS IN THE NEW CODE BAPTISM BY REV M. J. O'DONNELL, D.D. AMONG the canons of the new legislation that govern the mutual relations of the missionary priest and his people, those dealing with the Sacraments may be allowed a position of primary importance. They occupy the first half of the third book-devoted to 'Ecclesiastical Things.' With the exception of two little sections already noticed -one on the Paschal precept, the other on closed times for marriages 1-they will not come into force till next Pentecost Sunday. But it is well to be prepared for the inevitable; and we may be excused for reviewing the new provisions in somewhat greater detail than was possible in a general résumé already published. There are only half a dozen canons (731-6) on the 'Sacraments in general,' but the changes in connexion with the individual Sacraments are extensive and important. The Sacraments in General.-Two canons deserve special mention. But their claim rests, not on their introducing anything really new, but on their giving more precise expression to principles already admitted. One of them (731, § 2) declares it forbidden to administer the Sacraments of the Church to heretics or schismatics, even though they are bona fide and ask for them, unless they reject their errors and are reconciled to the Church.' Though some priests, as we have reason to know, were inclined to take a liberal view of their obligations in this respect, especially under the influence of the so-called 'tolerant spirit evoked by the events of the last three years, it was fairly clear to everyone who had mastered the principles of Church legislation in the past that the practice here condemned was one of the most flagrant instances of communicatio cum haereticis in sacris.3 On that point, 1I. E. RECORD, November, 1917, pp. 364-366. 2 Irish Theol. Quarterly, October, 1917, pp. 289-311. 3 Cf. Noldin, iii. n. 295; Holy Office, 20th July, 1898, etc. FIFTH SERIES, VOL, X- -DECEMBER, 1917 therefore, no change has really been introduced. Nor do we think that the new canon imposes any restriction on the policy hitherto followed of giving the Last Sacraments occasionally to dying heretics deprived of their senses. After all, a positive law should be applied in a human way, and only to those who are physically capable of complying with its demands. Moreover, if it required formal reconciliation with the Church in the case of absolutely every heretic, it would require formal submission to the Church in the case of absolutely every infidel; but, as a matter of fact, three pages further on (752, § 3), we are told that, when an adult, in danger of death, 'cannot even ask for baptism, but has, previously or now, manifested in some probable fashion his intention of receiving it, he is to be baptized conditionally.' Our view is confirmed by a special example. Clearly, when other requisite conditions are fulfilled, this canon will not of itself forbid a Catholic man or woman to act as minister of the sacrament in case of a mixed marriage. According to the other canon referred to (736), 'for the administration of the Sacraments, the minister is not to exact or ask, directly or indirectly, for any cause or on any occasion, any offering beyond those sanctioned, -by the Ordinary (1234) in the case of funerals, or with the sanction of Rome (1056) in connexion with matrimonial dispensations, or by the Provincial Council or Meeting (again with the approval of Rome) in regard to taxes generally (1507). These latter regulations, which lie outside our present section, are new, but the canon itself (736) is thoroughly in the spirit of all previous legislation. For us in Ireland the Maynooth Statutes had already expressed it in words equally effective,1 and had, in certain instances, sanctioned the prohibition by inflicting severe penalties which are not mentioned at all in the canon, but which-in accordance with the general principle of interpretation (6)—will remain in force under the new regulations. 2 The other canons deal with the nature of the Sacraments (731, § 1), the impossibility of repeating three of them, except conditionally (732), the obligation of observing the prescribed ceremonies (733), and the regulations about 1 Can. 47 ('ne aliquid fiat quod aut simoniam aut avaritiam sapiat ': penalties prescribed for refusing the sacraments); can. 152 (nothing to be asked directly or indirectly in connexion with Extreme Unction). 2 Cc. 65, 170 (suspension ipso facto for refusal of baptism or marriage). |