same remark applies to the passages given afterwards from the scholastics and modern theologians. They would look better in Latin than in German. Then as regards the liturgical evidence, we miss even a reference to the valuable testimony contained in Mgr. Rahmani's Testament of Our Lord (Kircheim, Mainz, 1899). If, as we fully expect, a second edition of Dr. Renz's erudite work is called for, its value will be greatly enhanced by some quotations from the Testament. Whatever we may think about its discoverer's views regarding its antiquity, the Testament is undoubtedly one of the most important specimens of the early liturgy. As Cooper and Maclean remark in their excellent English translation (page 248), the Testament is evidently the prototype of the Abyssinian Anaphora, the relevant portions of which might also be given. So, too, it would be of advantage to reproduce some passages from the Sacramentary of Serapion (ed. Brightman, J.T.S., October, 1899). The necessity for collecting and illustrating all such evidence is felt all the more when one reads such an article as Swete's in the same periodical (January, 1902).

From the Fathers Dr. Renz passes on to the medieval theologians, Florus, Rabanus Maurus, Lanfranc, etc., and then to the scholastics, Peter Lombard, Alexander Hales, Albert the Great, St. Thomas, and Scotus. It may be observed that the sections on the last two named are especially interesting. So far we find no difference of opinion among the Church's theologians, and therefore the first volume describes only the universal belief of the Chruch.

In the second volume a different scene is presented to our view. We see the theologians of the sixteenth century called on to defend the dogma of the sacrifice of the Mass. Eckius and Cochlaeus, Cardinals Fisher and Cajetan, Clichtovaeus, Fabri, Contarini, Driedo, Hosius, Tapper, Melchior Cano Soto -all appear in turn. A minute investigation into the meaning and scope of the Tridentine decree occupies several pages, for Dr. Renz does not believe in the popular explanation of it. Lastly comes what to many readers will we think be, perhaps, the most interesting part of the whole work, viz., an analysis and estimate of the theories regarding the essence of the Mass so familiar to every student of dogmatic theology. It may be said that Dr. Renz describes also some that will be new to the majority of readers. Instead of having to search in many

books and perhaps to search in vain, for the views held by Cuestas, Casals, and Galens, he will find them all concisely and clearly set forth here. They are comparatively unknown, yet Cuestas was the originator of the theory that goes under the name of Lessius. Casals' theory contains in germ the ideas developed respectively by Vasquez, Bellarmin, Lugo, and Suarez; while Galen is really the predecessor of Suarez, and also of Thalhofer. The vicissitudes of all these and of more recent theories (those of Amort, Stattler, Widmann, Brenner, Möhler, Stöckl), the mutual objections and replies, are described at full length. But Dr. Renz's own estimate of them, and his return to what he considers the ancient idea of sacrifice is what will most engage the attention of some readers. Without attempting to enter into details for which we have not space, it will be enough to say that he disapproves more or less of all such theories. According to him they have no foundation in Scripture or in Tradition; they were unknown to the Fathers, the Scholastics, and the other pre-Tridentine theologians, and they all rest on a false notion of sacrifice. In their eagerness to defend the Tridentine decree, their authors have indulged too much in speculation. Whatever may be thought of Dr. Renz's work in this respect, as a historical exposition of the teaching of theologians on the essence of the Mass, it should find a place in every library. It is a noble work, and one that can hardly be too highly commended.

R. W.

A HOLIDAY IN JAPAN. Out East and Back West. By Charles T. Waters. Dublin: Sealy, Bryers & Walker; London: David Nutt. Price 3s.

THIS is a very readable book, written in a very charming style, and replete with such information as a tourist can get of the inner life of Japan. The description of the journey to Gibraltar, Colombo, Canton, has nothing very new for anyone who has been on board a P. & O. or an Orient Line steamer to the East. Interest in Japan proper begins with the chapter on Kyoto, and runs through those on Yokohama, Kamakura and Tokyo. As to the religion of the Japanese, Mr. Waters says:—

'Perhaps it is inaccurate to dignify with the name of religion the jumble of Pantheism and Polytheism which forms their system. With no clear notion of immortality and no object of

supreme worship more personal than heaven, the mingling of Buddhism, Confucianism and Taoism, or nature worship, with which they are imbued can scarcely be called a religious faith; and it is not surprising that what is best in it should have developed into a gross form of ancestry worship.'

And farther on :

'There are two religions in Japan, Shinto and Buddhism; and they form the components of a mixed system which existed in the past. Shinto, or "the way of the gods," was the indigenous element. It is a compound of nature and ancestry worship; but with no theory as to the destiny of man, no dogma, sacred book, or moral precepts, it has no approach to a creed. Obey the Mikado, the divine descendant of the Sun-Godess, whose dynasty has reigned since the beginning of the world; reverence the dead; and do what you like," may be said to sum up its principles. It has countless deities associated with the earth, air, water, and fire, and other objects of sense.'

The social life in the towns through which Mr. Waters passed is very graphically depicted. Altogether a pleasant, attractive, and enlightening book.

Z.

H

CONCEPTION

IS Eminence Cardinal Merry del Val, Secretary of State, in an eulogistic letter which, on July 4th of the current year, he, in the name of the Holy Father, graciously sent to Father Peter Pauwels, O.F.M., and the other anonymous author of Les Franciscains et l'Immaculée Conception, says :

To write the history of those events which finally induced Pius IX of immortal memory to proclaim, in due time, this dogma so dear to our hearts, is to place in prominent relief a glory and an honour of the Franciscan Order. Your Order from its cradle has, according to the directions of St. Francis himself, been nourished with devotion to the Immaculate Virgin: later on, treading in the footprints of the Venerable John Duns Scotus, it propagated this truth with so much zeal and enthusiasm that it carried this doctrine of Mary's non-forfeiture of grace as on the crest of a wave to its ultimate triumph, gaining thereby a special title to her protection.

This is praise indeed. I would fain take this excerpt as my text in order to prove how well-merited this encomium of his Eminence is, and by basing my article chiefly on the work which called it forth, to show how it is borne out by historical evidence. My purpose, then, being restricted to the influential part providentially assumed by Friars Minor, it is scarcely necessary to say that I do not intend to discuss the early history of this dogma in the Eastern and Western Churches, but merely to focus attention on the labours, theological and polemical, of the doctors, preachers

FOURTH SERIES, VOL. XVI.-DECEMBER, 1904.

2 H

and saints of the Franciscan Order. That the Seraphic Founder St. Francis was imbued with the tenderest devotion towards the Blessed Virgin, St. Bonaventure attests, referring to his incredibilem pietatem. But was he an adherent of her Immaculate Conception? In the critical edition of the works of St. Francis brought out this year at St. Bonaventure's College, Quaracchi, we read (page 123) the following authentic prayer :

Ave Domina Sancta, regina sanctissima, Dei Genitrix Maria, quae es Virgo perpetua, electa a sanctissimo Patre de coelo, quam consecravit cum sanctissimo dilecto Filio et Spiritu Paraclito, in quo fuit et est omnis plenitudo gratiae et omne bonum. Ave palatium ejus. Ave tabernaculum ejus. Ave domus ejus. Ave vestimentum ejus. Ave ancilla ejus. Ave mater ejus et vos omnes sanctae virtutes quae per gratiam et illuminationem Sancti Spiritus infundimini in corda fidelium ut de infidelibus fideles Deo faciatis.

Would it be inconclusive to read into this prayercertain words of which I have italicised-an act of faith on his part in the Immaculate Conception? In support of this hypothesis it may be alleged that in the days of St. Francis the cultus of the Conception was already established in Sicily, in Southern Italy, in Spain and in the East, and is it so unlikely to hold that in his journeyings he must have come across many traces of it?

History, however, does not appear to ratify the decree of the celebrated Chapter of Mats as being anything more than an indication of the great devotion he experienced towards God's Holy Mother.

But the first-born of St. Francis, St. Antony of Padua, in his most authentic sermons, professes belief in the Immaculate Conception. There is a sermon for the Third Sunday in Lent or commentary on that text of the Holy Scripture, Beatus venter qui te portavit, etc.; he says: Illa autem gloriosa Virgo singulari gratia praeventa est atque repleta. And this opinion, in the eyes of St. Antony, is the conclusion flowing from the words of St. Augustine, which he quotes and makes his own in this very passage of his sermon: . 'with the exception of the Virgin, of whom I cannot admit that there can be any question