lic school, because their parents send them, against the counsel and protest of the Church. The parents, not infrequently, make little of the Church's protest, because they find priests. and nuns attend these universities, and on that account regard the protest of the Church as a dead letter. In character I have found these students about what their home training and early religious education have made them. I find a fair proportion strong in the faith, and faithful to its practice, notwithstanding the statement made before this association a year ago by a reverend father, who took for granted as true the word of "a gentleman who told him that, as a rule, the Catholics of Harvard were no credit to the Church."

Father Farrell has signally helped towards an intelligent discussion of the question, and emphatically displays its magnitude, by submitting a carefully prepared table setting forth, approximately, the number of Catholic students and Catholic instructors or officers found at the non-Catholic colleges and universities of the United States for the year 1906-1907. Summarizing this table, he writes:

We have found 5,380 young men and 1,557 young women, making a total of 6,937. How much greater these figures would be if all the records were accurate, and made to include the one hundred and thirty-six colleges not heard from, is a matter hard to determine.

That the actual number is very much in excess of the above figures may be inferred even from the single fact that, in reply to Father Farrell's inquiry, the answer of Columbia University was: "No record, but very many; probably thousands in the last ten years." Whatever plan the bishops, in their wisdom, individually or collectively, may decide upon, Father Farrell's statistics demonstrate that, to say the least, the laissez-faire policy no longer can cope with the situation.

In a conference delivered to a THE CHURCH IN FRANCE. Catholic audience in Luxemburg, the rector of the Catholic Institute of Toulouse, Mgr. Batiffol, treated of the measures by which the French clergy may be expected to meet the new conditions which the Separation Law and the rejection of the scheme of associations has imposed upon them. In 1905 the number of

• L'Avenir Prochain du Catholicisme en France. By Mgr. Batiffol. Paris: Bloud et Cie.

bishops and priests drawing a salary from the government was 41,721. These, along with many others, are now reduced to depend on their own resources or the loyalty of their flocks; upon whom, besides, will devolve the other charges necessary for the maintenance of religion.

Comparatively few priests, says the Monseigneur, will be able to support themselves by manual labor in mechanical or agricultural life. He expects to find more efficient resources in mutual assurance societies, to be organized in the other dioceses, as is already done in Paris. Each parish will be requested to draw up a list of its receipts and outlays. The budgets of each parish must receive the approbation of the bishop, who will lay a progressive tax on the rich parishes, and, out of the proceeds, will assist the poorer ones. All the contributions for the support of the clergy will be centralized in the bishop, who will distribute them to the parochial clergy. This plan will seem strange to Americans; and still stranger the motive which prompts the hierarchy to adopt it. "The prevailing conviction among our bishops is that the dignity and independence of the priest demands that he shall not receive his support directly from the hands of his parishioners." Evidently it is with great reluctance that the governing body of the Church in France finds itself reduced to depend upon the faithful.

With the removal of the restrictions imposed by the Concordat, which forbade any changes in the number of parishes, and thus maintained many priests in places where they no longer found any work, "in a few years from now many parishes, whose populations are diminishing, many parishes, too, alas! in certain districts where religion is falling towards zero, will be transformed into out-missions of more populous and more Christian parishes." "We shall abandon the mendacious arrangement which, hitherto, professed to count in each parish. as many parishioners as the official census counted inhabitants." On the whole, Mgr. Batiffol believes, though there will be much hardship and even hunger for many priests, the material wants of the clergy will be fairly well provided for.

What about the political situation? Catholicism in France, says the rector, failed to make any effective resistance to the radical campaign, because Catholics had no organization. "We have always been protected, always privileged, always on the

side of power. We had for King the most Christian King; he was consecrated by the hands of our bishops; he, in turn, nominated to bishoprics and benefices. How could the clergy develop any political action of its own? The monarchy and the Gallican Church fell together. And when, after the Revolution, the State religion had disappeared, Catholicism was recognized even by the Napoleonic Concordat as the religion of the majority of Frenchmen; it was once more official and its clergy became a hierarchy of government functionaries. How could the Catholicism of the Concordat ever become a school of opposition, and endow us with the spirit of a minority?"

Another reason why Catholics have not developed a political union in France, as has been done in Germany, is that the Frenchman considers his religion as something personal, exclusively spiritual, and, therefore, having nothing in common with the political and temporal. In compensation, however, for the absence of a Catholic political party, the rector points out, there are large numbers of Catholics in all the parties. The key to future triumph for the Church will be to stimulate all these Catholics to exert their influence on the side of religious interests.

The concluding section of the address is taken up with insisting upon the necessity for the clergy to enter, a great deal more than they have hitherto done, into all kinds of works for the social, moral, and economic amelioration of the people's condition. "It is not enough for the priest to say: Let us go to the people. He must, above all, come out of his sacristy, show himself, draw the people to him, and acquire that ascendancy which is always enjoyed by a man of energy, kindness, and self-denial, as soon as the people discover that he seeks only the welfare of others."

That French Catholics have already taken up, on a large scale, in many various lines, the social work from which Mgr. Batiffol hopes so much, is witnessed to by a solid volume, already in its second edition, closely packed with statistical and other information on the subject, by Professor Max Turmann.* He records the methods and successes of various societies in different parts of France, in the manufacturing and the rural world. His scientific training enables him to give the reader

*Activités Sociales. Par Max Turmann. Paris: V. Lecoffre.

valuable appreciations on the strong and weak points of the different enterprises which he examines. Like Mgr. Batiffol, he expects precious results for the Church if Catholics, forgetting old prejudices and worn-out traditions, accept the fact that the present age belongs to democracy, and, with vigorous goodwill, enter into the work of social amelioration. Students, theoretical or practical, of the social sciences will be repaid for a careful reading of this instructive volume.

TLES.

"Let this be carefully weighed:

THE PRINCE OF THE APOS- The Church of England to-day claims continuity with the Church. of England before the Reformation, and the Church of England before the Reformation was in conscious dependence upon the Holy See in spirituals from start to finish; that is from A. D. 597 to A. D. 1534." These words, which occur in the preface, may be taken as representing the main thesis of this earnest little work, which, with forcible logic and sober eloquence, presses upon Anglicans the necessity of reunion with the Holy See. The witness of the Scriptures, of the early Church, of the papal consciousness, and of the English Church itself, first in the early British period, afterwards in the later centuries, down to the Tudor disruption, are set forth strikingly, though without much elaboration. The radical change of attitude towards the Papacy that occurred in the sixteenth century was not, our authors hold, the work of the English Church or of the English nation:

The account of the English Reformation, so long current among Anglicans, to the effect that the Church of England was weary of the Papal yoke and eagerly embraced the opportunity afforded by Henry to shake herself free from "the usurpations of the Bishop of Rome and all his detestable enormities," has been so thoroughly discredited of late years. by our best historians, both secular and ecclesiastical, that no man who has due regard for his reputation as a scholar, will any more venture to uphold the old time tradition about the "blessed English Reformation." It has been slain by the cold logic of facts.

The argument is strengthened by appeal to the findings of The Prince of the Apostles. A Study. By the Rev. Paul James Francis, S.A., Editor of The Lamp, and the Rev. Spencer Jones, M.A. Garrison, N. Y.: The Lamp Publishing Company.

VOL. LXXXVI.-8

Dr. Gairdner, Dr. Bliss, Mr. Luard, the editor of Robert Grosseteste's letters, and other contemporary students of English history. An objection made by a class, who are here called Tridentine Anglicans, against the enterprise of reunion, towards which the Rev. Mr. Spencer Jones and his associate author are so devotedly laboring, is reviewed and disposed of:

If Rome had only not added to the faith, and asked no more of us than the acceptance of the Council of Trent and the primitive teaching concerning the Primacy of the Apostolic See, we could readily allow as much, for, in fact, that would be no more than the pre-Reformation belief of the Church of England, to which, as Anglo-Catholics, we are bound in consistency to adhere. But the dogmas of the Immaculate Conception and Papal Infallibility, added to the repeated refusal of Rome to recognize the validity of our orders, render all effort to repair the sixteenth century breach hopeless and vain, since nothing that we can do is at all likely to alter the de fide definitions of 1854 and 1870, or to effect a recall of the Bull "Apostolicæ Curæ."

Neither of these dogmas, the volume proceeds to show, is a novelty. Even Luther himself taught the Immaculate Conception, and "If the corypheus of Protestantism so lucidly expounded the doctrine of the Immaculate Conception, three hundred years before it was defined by Pius IX., it can hardly be called a new doctrine." Acceptance of the Vatican definition "would mean two or three amendments to the Thirtynine Articles, which are certainly not irreformable." The subject of Anglican orders the writers consider as one involving the question of jurisdiction and, therefore, not within the scope. of the present study, which is limited to matters of faith. But Catholics, who respect the earnestness of such men as the Rev. Spencer Jones and his associate, when discussing the topic, say: Why waste time over the question of reunion? There is but one way to that consummation-complete submission to Rome by Anglicans. Until they are ready to take this step nothing can be done. The Rev. Mr. Spencer Jones meets this assertion half way. Rome, he admits, cannot be expected to change her dogmatic position. Reunion, he admits, can come only by the conforming of the other party to Roman doctrine. Yet such a conformity would not be extinction:

It may be urged that if it should be proved possible to con