ART. IV.-ANGLICANISM IN AUSTRALIA. The intensely national character of Anglicanism. Opposition of the Catholic hierarchy to Henry VIII. and to E The dependence of Anglicanism upon the State. The infamous character of its early bishops Identity in his opinions with those of the ancient Pagans The high estimation in which the Scriptures were held in the ART. V.-CRITICAL HISTORY OF THE SONNET. The Sonnet owes its development to Italy The beauty of Camoens' Sonnets Specimens from Early English Sonnet-writers ART. VI.-MR. TYNDALL AND CONTEMPORARY THOUGE Mr. Tyndall's position at Belfast The difference between a Catholic and a non Catholic. On the necessity of a proper conception of the works we read The opinions of Mr. Tyndall are not original, but only remarkable ART. VII. THE EARL OF STRAFFORD. The interesting characters of the sixteenth and seventeenth centuries Mr. Trevelyan's Life and Leers of Last: Maxmudy Rev. P. Hurter's Theologiae Dogmtaûryla Professor Scheeben's Manual of Ca Professor Jansen's Geschichte de örtarten 7 an B Mr. Cunningham's Letters of St. Augustine, Bishop of Hippo Mr. Pilkington's The Confessions of St. Augustine, Bishop of Hippo. 545 Rev. A. Rowley's A Devout Exposition of the Holy Mass, with an ample Declaration of all the Rites and Ceremonies belonging to THE DUBLIN REVIEW. JULY 1876. ART. I.-PROFESSOR MIVART ON THE RIGHTS OF CONSCIENCE. Contemporary Evolution. By ST. GEORGE MIVART. London: H. S. King. N former occasions we have expressed our strong sense of Dr. Mivart's great merit and great power, as a champion of Catholic truth. In our last number in particular, we placed before our readers some of the admirable speculations contained in his "Lessons from Nature"; and we hope in October to occupy ourselves again with the very valuable contents of that work. Dr. Mivart's knowledge in one branch of physical science is unusually extensive and profound, while he has a good acquaintance with those others which have not formed his special study. At the same time it shows a singularly well-balanced mind, that one who pursues physical studies with such zest and ardour, so clearly and unfalteringly apprehends the superiority possessed by philosophy proper over physics, not only in dignity, but still more in practical importance. And even the study of science and philosophy - profound as is Dr. Mivart's interest in them for their own sake-is chiefly precious in his eyes, as ministrative to the defence of religion and morality. In every page, we may almost say, he displays his paramount zeal for that great end; and we hardly know any writer who so consistently bears in mind, how immeasurably nobler is one act of moral self-restraint and self-sacrifice, than the loftiest flight of intellectual speculation. e.g. pp. 150-1 of the volume before us. Nor should we do justice to our subject, if we did not further draw attention to the singular dignity and moderation of the author's general tone. When his sense of duty requires him to speak most severely, one can never find in his words anything which ever so distantly resembles bitterness, sarcasm, contemptuousness, or personality. See The chapters in his present work on "scientific" and VOL. XXVII.-NO. LIII. [New Series.] B "philosophical evolution," display, to our mind, all his best characteristics. We do not speak of the chapter on "æsthetic evolution," because it first appeared in our own pages. But we would draw especial attention to the whole chapter on "philosophical evolution," as full of just and pregnant remarks. Indeed, one thing contained in it seems to us among the most important philosophical suggestions, which have been made in our time. We refer to the course of reasoning from p. 179 to p. 185; in which he points out, that the whole progress of modern scepticism and infidelity will more and more throw back the defenders of religion on that scholastic "philosophy, in the terms of which the various Catholic "doctrines have been defined." It will be readily understood then how keen is our regret, that we feel ourselves out of sympathy with the present volume taken as a whole. It is the chapters on "political evolution" and "three ideals," which give the work its general tendency and drift; and even those other chapters, with the intrinsic contents of which we substantially concur, are extrinsically (if we may so speak) used as part of an argument, with which we are fundamentally at variance. That argument is directed to the establishment of a certain theory, concerning the relations which should exist between religion and society under the circumstances of modern times. And this theme is one of such vital and critical importance at the present moment, that we cannot remain silent; however keen is our regret at coming into conflict with one whom we so sincerely respect. It would carry us a great deal too far indeed, if we attempted on the present occasion duly to exhibit what we regard as the true theory on the subject. But we will point out what seem to us the chief flaws in Dr. Mivart's reasoning; and we will suggest a few general principles in opposition to his, which (as we shall maintain) ought to direct the action of Catholics in this grave matter. We are sure we shall not have so much as the momentary temptation, to express our adverse comments in any tone inconsistent with the profound respect and gratitude due to the author from every Catholic. And he is himself the very last person to take umbrage, at a dispassionate argumentative criticism of his dispassionate argumentative exposition. Dr. Mivart begins with drawing a vigorous and on the whole very accurate picture of that reaction against what he calls "mediævalism," which has been in progress for some centuries. He presently proceeds (p. 79) to describe briefly "three distinct socio-political systems" which, as he considers, are now striving against each other for mastery. The first of |