he is blind. Mr. Mill estimated his fellow-men as he would have 'priced' a hack. A blunder, or habit of blundering, would have been to him as odious as a lie or a habit of lying, provided he thought it likely to do as much harm" (p. 510). Again : "Praise and blame were to him mere instruments for the formation of expedient characters, by an arbitrary association of pleasurable ideas with expedient actions. They were to man what carrots or sticks are to a horse or an ass-engines of manufacture, not revelations of truth. It was this carrot and stick discipline to which Mr. John Mill was subjected, and which he accepted dutifully as flowing from that perfect wisdom of which up to this time his father had been the representative" (p. 523). Or this, on the amazing fallacy involved in the very foundation of Mr. John Mill's philosophy. "Why are we to believe any abstract or general truth whatever? "Because of experience. "Why are we to believe experience? "Because the course of nature is uniform. 66 Why are we to believe that the course of nature is uniform? "Because of experience. "Why are we to believe experience? "Because the course of nature is uniform. And so on, ad infinitum. That is to say, the foundation of all human knowledge (except that of particular facts) is to be sought at the bottom of a bottomless pit, only accessible by perpetually arguing in a circle" (p. 532). Then, after noticing the reply attempted by Mr. Mill to such objections, Lord Blachford finishes the matter with a knock-down blow: "No manipulation of major premisses will enable Mr. Mill to show, that the validity of the inductive process can be proved by induction.” Take again the following summary of the youthful philosopher's circumstances, while yet in the domestic circle. "His father was a terror to him; his mother a blank; his brothers and, sisters bores. He had no companions, no play, and no God." Lord Blachford has some admirable comments (pp. 523-8) on the mental storm which at one period swept over Mr. John Mill; and on the utter futility of those reasonings, to which the poor sufferer had ultimately recourse, as expedients for restoring his own peace of mind. Mr. John Mill's moral theory is thus summed up with undeniable truth. It amounts to this : "First, that though the theory of disinterested action may be false in philosophy, yet it must in the vast majority of cases be adopted as a rule of life, if life is to be worth having. "Secondly, that it is possible to act disinterestedly, though it is impossible to desire anything but our own interest" (p. 535). We wish Lord Blachford would come much oftener before the public. He exhibits intellectual power and accomplishments-combined with a most devout and reverential mind,-which would enable him to take a very prominent and effective part, in the great conflict against irreligion which is now so necessary a work. University and other Sermons. By J. B. MozZLEY, D.D. THIS It is noteworthy, that the first of the sermons-which is directed against Roman Catholics-would be admitted (we are confident) by any impartial judge to fall much below the level of the rest. Catholic Eschatology and Universalism. By H. N. OXEN HAM. IN The Life and Letters of Lord Macaulay. By his Nephew, GEORGE OTTO TREVELYAN, M.P. London: Longmans. WE E had hoped to review this work at length in our present number, but have been disappointed of our expectation by accidental circumstances. We the less regret this however, because the very powerful article, generally ascribed to Mr. Gladstone, which appeared in the "Quarterly" of July, substantially expresses the kind of comment we should ourselves have made. We will here therefore only mention one or two particulars, on which the "Quarterly" writer does not lay so much stress as we should be disposed to do. The singular beauty of Lord Macaulay's character, in regard to his domestic affections and habits, may have taken many readers, as it certainly did ourselves, quite by surprise. The tender and self-sacrificing generosity, undeviatingly exercised by him towards his whole family, is a feature of character all the more attractive, from the very fact that nothing in his writings prepared us for it. On the other hand his strange intellectual narrowness is brought out more conspicuously in his nephew's pages, even than it was before. Never surely was a man of such intellectual vigour so curiously unable to understand and profit by any intellectual conformation different from his own. Three remarkable names-to mention no others-belong to his period: John Henry Newman, Thomas Carlyle, John Stuart Mill. His cold indifference towards each one of these is a kind of portent. An immeasurably more serious criticism must be founded on his whole language concerning religion. There is no sign whatever of any tendency to infidelity: in truth he does not seem to have been sufficiently interested in the matter, to experience any such temptation. But the practical irreligiousness, displayed in his ordinary view of men and things, simply amazes us. Take the following about Lord Jeffrey. We italicize a few words. "Dear Jeffrey's death is hardly matter for mourning. God grant that I may die so! Full of years; full of honours; faculties bright and affections warm to the last; lamented by the public and by many valuable private friends. This is the euthanasia!” (Vol. ii., p. 273.) Good God! "This is the euthanasia!" Not that a man shall have lived to God and to Christ; not that he shall have had the blessedness of those who are persecuted for righteousness' sake; not that he shall have hungered and thirsted after righteousness ;*-but that, having lasted to a good age,he shall die while still popular, clever, and affectionate. Yet Lord Macaulay firmly believed that the Sermon on the Mount was a divine utterance. Indeed we must frankly say, that we entertain far greater respect for old Zachary Macaulay, as exhibited in these pages, than for his more distinguished son. Theologia Dogmaticæ Compendium. Tomus I. Edidit H. HURTER, S. J. Innsbrück. 1876. THE HE study of theology is now of supreme necessity for all who wish to secure a good education. Laymen are not exempt unless they can prove that it is possible to know one's religion by inspiration, and to have a right view of debated questions without consulting authorities. Much more does it seem urgent upon ecclesiastics, to whatever branch they devote themselves, that the Church dogma and its bearing upon the modern world be thoroughly appreciated. But the number is comparatively small of those who care to make a science of their theology, or to pursue it under the eye of the classical authors. It is true enough that science and learning make more and more demands upon society; the good old days of contented idleness and industrious mediocrity seem likely never to return. Such a strain and a competition have been rarely felt as now when all the world is turned into a university, and speculation as fast *We venture so to translate "justitiam," as the ordinary English reader might not rightly understand the word "justice." as it comes out is concerned with the interests of the year and the hour. Every one must know a great deal, and every Catholic must be well up in his religion. Every student of theology may expect to find things where his less painstaking ancestors found only words. But all this cannot refute the proverb that "much learning is a weariness to the flesh." At such a time we are pleased to hear of a volume like F. Hurter's, with its attractive pages, easy style, and not too scientific apparatus of proof and demonstration-it looks so readable and clear. The learned men who have got beyond epitomes and introductions may perhaps not think it difficult enough, but it was meant for another class, for those upon whose shelves are the treatises of Jungmann and Perrone. The notes and references give an opportunity for additions to the text, especially when the reader has a German library at his disposal. But apart from this, we need only consider the text itself to judge that an ordinary student will receive gratefully what has been seasonably offered. F. Hurter has been desirous to put the doctrines into plain, intelligible language, and to give an account of objections and misunderstandings which might be satisfactory without being too refined for the majority. He is full, but not exhaustive; at a certain point he ceases to ask questions, and does not start inquiries which might lead too far. He seems to have in view the pastor rather than the theologian, and even the man of the world, who would like to know something more than he has learned in the Catechism and the Sunday sermon but is not equal to fatiguing studies. This makes the book less weighty, but in its own line it is all the more effective. However, in dispensing to this extent with science, F. Hurter has had no intention of presenting the world with an unlearned volume. He is to be congratulated on the richness of his quotations from the Fathers. They are frequent in all the treatises, and most instructive. They are a distinctive character of the work, and help us to the important conclusion that the Fathers, instead of being antiquated, are able to hold their own against modern novelties. When proofs are best drawn out in the language of S. Augustine, S. Leo, S. Athanasius, and even earlier Fathers than these, we seem to understand the unity and catholicity of the Church as though with our own eyes we saw it living through all the centuries. The advantages of such quotations for the preacher and the controversialist are likewise very great. Many will prefer a course in which the spirit of piety has almost been too powerful for the spiritual science, and they will not be so wrong in their preference. There are four treatises in this first part: the Apology for Christianity, the usual treatises on the Church and Tradition, and a well-written account of the Act and the Rule of Faith. We like some parts of the Apology very much, especially the few pages (too few, we would say) on the way to deal with unbelievers. The De Ecclesia appears to be a little too scanty in its proportions, but an effective set of theses has been gained from Passaglia's celebrated volumes on the Church and S. Peter. We can recommend the long historical and polemical chapters on the infallibility of the Roman Pontiff. They are most convincing; and the author's knowledge of patristic literature is here shown, without ostenta tion, but also without effort. The Analysis Fidei contains excellent matter, and seems, taken altogether, satisfactory. But it does not pretend to the extraordinary merit of Professor Scheeben's treatment of the same subject. Nor is it entirely finished. As a commentary on the Vatican Council all the four treatises have a value of their own at this moment. And they are a defence of it, too. They show how its definitions were needed, and how many pernicious controversies are now laid to rest for ever. We ought to mention that F. Hurter expresses himself very strongly on the ex cathedrâ nature of the Syllabus. He adds the warning that it des not follow, if the Syllabus be such, that the contradictories of all these condemned propositions as understood in the sense in which they are condemned-are thereby made articles of faith. It is thereby only declared that these contradictories express obligatory Catholic doctrine. (Handbuch der Katholischen Dogmatik) Manual of Catholic Dogma. Vol. . By Dr. M. J. SCHEEBEN, Professor of Dogmatic Theology at the Seminary of Cologne. Friburg. 1875. PROPHER ROPERLY to notice a volume of this nature would require more space than is just now at our command. A text-book of Dogma is, if it answers in any degree to its name, the exhibition of a whole library of knowledge in the strictest and sharpest form of science. Every part is needed, and to omit one is to detract from the strength of all. Nor can the first reading assure us that we are judging accurately of the merit which may belong to a text. The question always is, Will it wear? Some power of prediction we may have: the book itself has or has not those characters which are familiar to us in the classics of theology. But it is always right to mingle diffidence with praise, or, at least, to guard against too sanguine expectations. Criticism in a matter of this importance ought rather to be provisional, unless (as we shall have occasion to say presently) the Church itself supplies a ground of security. Our reason, beyond those indicated, for these precautionary words, is that Professor Scheeben's work has impressed us like a discovery. We are so much inclined to speak unreservedly in its favour, that measured language becomes a duty. But we will say this-Had the Manual appeared in this country, and from the pen of an English writer, it would mark an era in the study of theological science. Germany is richer than we are likely to be, both in learning and in means; but even there the work can be second to none. No previous writing of any German theologian has had precisely its merits, not even the volumes of F. Kleutgen (remarkable and praiseworthy as these are) on the Ancient Theology. Professor Scheeben is widely known in his own country, and has been for some years one of the leaders in the resuscitation of Catholic thought out of its lethargy in the past. He is a frequent and an indefatigable writer, making use of every channel of publicity, from the review and the |