therefore, serve to introduce a new figure into the select assemblage of writers from whom we seek inspiration and spiritual nourishment.

In his own day John of Avila, as might easily be inferred from the part assigned him in determining the character of St. Teresa's piety, was a man of unusual distinction. As preacher, director, and author he won commendations of a kind that come to but few. He had considerable share in the formation of more than one canonized saint; and his teaching was listened to reverently by men as careful in the selection of their spiritual masters as the Spanish Jesuits, who used to read his works in the refectory during a considerable portion of the year.

The present selection of his letters-twenty-five in number -has been made from a series of nearly one hundred and fifty. They are varied enough to give a good idea of the general characteristics of the saint's teaching, and possess sufficient coherency to form an acceptable little treatise. They are concerned for the most part with encouraging and consoling souls in affliction, and probably will be none the less welcome to the majority of us on that account.

THE FREEDOM OF THE

WILL.
By Sharpe.

of technical phraseology.

In this lecture we have a concise, lucid presentation of the chief scholastic arguments for the freedom of the will, stated in language divested, as far as possible, The proof which lies in the common conviction of mankind is forcibly brought out. The fallacy underlying the determinist position, that the will always obeys. the strongest motive, is neatly exposed; and much is made of the fact that determinists are obliged to confess that even they, who hold as true that the will is determined, are compelled, under penalty of shattering the bases of all social and moral life, to treat their own opinion as an error. The student whose philosophic development has depended on some of our popular text books will be somewhat surprised to find the statement that "it is beyond all doubt that the consciousness of freedom cannot be based, as it is popularly supposed to be, upon a direct intuition of freedom as such."

The lecturer exposes in outline the classic theory of the re

*The Freedom of the Will. By the Reverend A. B. Sharpe, M.A. (Westminster Lectures.) St. Louis: B. Herder.

lation between will and intellect, and endeavors to solve the crux which seems to arise when the two faculties are represented as mutually obeying each other in a seemingly endless merry-go-round. He intrepidly assumes as incontrovertible the view that the will cannot help obeying the final report of the intellect. He might, perhaps, have observed here that, while this is the opinion upheld by the school which has always claimed to be the faithful exponent and hereditary guardian of Thomistic doctrine, another school contends that the true Thomistic teaching is just the contradictory. In this "clash of yea and nay" the truth lies. But why disregard the authority which warns us of the folly of needlessly taking part in a neighbor's quarrel? In conclusion the lecturer slightly touches upon the theological problem of the relation of the will and grace, but he prudently excuses himself from undertaking a discussion of the topic. The task which he did undertake, that is, to show that the theory of free will satisfactorily accounts for the facts, whereas the doctrine of determinism fails to explain the most important ones, he has discharged in full; so that this little volume must rank as a useful, popular presentation and defense of a truth equally indispensable to morality and to religion.

This volume covers the questions SUMMA OF PHILOSOPHY. of the existence of God and the divine attributes. Like its two predecessors, it is remarkable for its clear, compact arrangement; for the happy medium that it strikes between jejune brevity and unnecessary diffuseness; and for the fairness with which it treats both sides in controverted questions.

The author, whose name religious modesty conceals from us, is conferring a benefit on ecclesiastical students. If one considers only the number of text books that already compete for the honor of guiding the beginner to the perennial wells of scholastic philosophy, one would be inclined to say that a zealous scholar might easily find a more profitable occupation than adding to the plethoric list. But, as everybody knows, mere numbers here do not indicate an abundance of distinct and separate aids to study. There is a multitude of individuals, but no useful variations of the type. In this field of produc

*Summula Philosophia Scholasticæ ad Usum Adolescentium Seminarii Beata Maria de Monte Mellario Concinnata. Volumen III. (Pars Prior.) Theologia Naturalis. Dublini: Apud Browne et Nolan.

tion the law of characterization has reigned for generations. No useful divergence disturbs the monotonous current of heredity. Every new compendium is a copy of its predecessor, or of the model from which its predecessor was copied. Some slight, insignificant inversions in the order of the questions, a little more partizanship, or a little more impartiality, on the grounds where Neri and Bianchi are marshaled against one another, are the only apology offered by each newcomer for his superfluous existence. Beyond this-the same old theses, the same old proofs, the same old objections, just as if the human mind had been standing at gaze for ages.

For this reason we have welcomed the first two volumes, and we now welcome this third section of the Mount Mellary compendium. It has dared to add to the text copious notes, usually in English, from modern sources, and thereby it will give the students who use it at least an inkling of the position of the modern mind. This feature would be still more welcome if we could accept it as a pledge that from the same quarter our students will yet be supplied with some supplementary studies that will treat competently the problems of natural theology, as they are posed in our own day. Though at bottom the arguments for the truths of natural religion and the objections advanced against them remain the same, still the point of conflict shifts from age to age, and the foe must be followed and met on his own ground. As a consequence, the comparative importance of questions varies. Many that seemed capital in the estimate of the philosophical and theological mind three hundred years ago, have been crowded into the background by others more fundamental and, consequently, now more pressing. A good third of the present volume, we notice, is, in compliance with strict traditions, devoted to the subtle theories and never-ending discussions that are busied in finding answers to the problems of how God knows futurity of this, that, and the other kind; how he co-operates in human actions; how he, who is one indivisible, unchanging, unchangeable Act, wills one thing antecedenter, and wills something entirely opposite consequenter; and other such questions in which the plummet of reason is employed to sound the depths of infinity.

Certainly the study of scholastic speculation in this region affords excellent dialectical training. But does it pay, just now, to devote so much precious time to speculations which many

able and holy men have found to do little more than give added emphasis to the warning that, as it is not good for a man to eat much honey, so he that is a searcher of Majesty shall be overwhelmed by glory? As we listen to the fearless scholastic laying bare the inner workings of the divine nature, the solidity of his premises, and the force of his logic compel our assent. But a haunting thought, which refuses to be exorcised, suggests a pause. In other matters, incomparably more accessible to our reason, scholasticism built up, out of what it supposed to be solid truth, an imposing edifice, which, under the pitiless light of modern knowledge, turns out to be of such stuff as dreams are made. Is it not just possible that to a mind, not seeing through a glass darkly, but contemplating the Vision face to face, all this other speculation would appear as futile as the old theology about the universe, with its flat earth, its incorruptible empyrean, its cycles and epicycles, appears to the modern astronomer? Perhaps the time has not yet come to write a natural theology that would present ancient truth in a modern garb; the need for such a work is with us.

REMINISCENCES.
By Fr. Kirk.

*

At the request of the late Cardinal Vaughan, a member of the Oblates of St. Charles, the community of priests founded by Cardinal Manning, in the Archdiocese of Westminster, during the earlier years of his ministry, has published a history of the work done by the Oblates in the west of London. This little society, which was always dear to its founder, has done noble work and has been rewarded with abundant fruit. Father Kirk's chronicle is of general interest, as the triumphs of the faith recorded in it are typical of what has been going on in several parts of England for the past half century. By those who cherish personal recollections of the many zealous priests here mentioned, or affiliations with the places and institutions recorded, this story, told so charmingly by the old man eloquent, will be highly valued. And, doubtless, the future historians of England's second spring will appreciate the foresight which has treasured up for him many precious details that more pretentious works will have left to perish in oblivion. • Reminiscences of an Oblate of St. Charles. By the Reverend Francis J. Kirk, O.S.C. New York: Benziger Brothers.

A STORY OF FIFTY
YEARS.

The golden jubilee of the Sisters of the Holy Cross, which was celebrated last summer, has produced an inspiring contribution to our American Catholic history. In a volume marked by an English style of real distinction, and a modest spirit to which all boasting is foreign, some unknown member of the Congregation has told the story of half a century of zeal and prayer, the results of which are as wide as our country and as imperishable as the heavenly kingdom itself. In schoolroom and in hospital, caring for orphans and soothing pain upon the battlefield, the Holy Cross nuns have given a shining example of the power and beauty of consecrated lives; and have done a work so noble as to elicit from the highest quarters testimonials of appreciation and gratitude. Their Civil War record is more than honorable; it is sacred. On the field at Fort Donelson, and in the military hospitals at Paducah, Memphis, and Louisville, these sisters wrought deeds of unobtrusive courage equal to the best display of valor on the part of Federals or Confederates. "None excelled them," says Archbishop Ireland, "in daring feats and religious fervor; no other order made such sacrifices as the Holy Cross."

The history of such a community is a consolation and an inspiration. We laid down this beautifully written book with a wish that the Congregation may be augmented with hundreds of new members who will pass on to a future generation the virtues and the courage of the beginners and pioneers.

A Story of Fifty Years. Notre Dame, Indiana: Sisters of the Holy Cross.

VOL. LXXXII.-18