The history of Greek Ecclesiastical law is divided by the author into five periods. The first extends from the first to the sixth century; the second, from Justinian to Basil the Macedonian; the third, from the ninth to the twelfth century; the fourth, to the fall of the Empire; the fifth, to our own day. In the first epoch Ecclesiastical jurisprudence was in a most flourishing condition. In the following periods it lost its vigour, owing to the loss of the sacerdotal spirit among the bishops who sought favour at court, to the craft of the civil lawyers, to imperial tyranny, and at last to the Ottoman yoke. The method to be pursued in tracing the history of Greek Ecclesiastical law, according to our author, is to examine in each of these epochs, first, the canons in detail; next, the collections of canons; and finally, the interpretations and comments made upon them.
The volume is furthermore enriched by copious indexes of MSS. editions and libraries, and by a collection of the most striking passages of the Fathers and Councils which prove the primacy of the Apostolic See.
II.
La Tres Sainte Communion, etc. [Holy Communion. By Mgr. de Segur; 43rd edition] Paris: Tolra and Haton, 68 Rue Bonaparte, 1864, pagg. 70.
This little work so unpretending in appearance comes before us honoured with an approbation which the most splendid volumes might be proud to deserve. The preachers of the Lenten sermons in Rome are accustomed to assemble at the commencement of that season in one of the halls of the Vatican to receive from the Holy Father, together with his blessing, their commission to preach the Word of God. On occasion of this ceremony before the Lent of 1861, Pius IX. distributed with his own hand to each of the preachers a copy of the Italian translation of the work under notice, saying: "This little book, which has come to us from France, has already done a great deal of good; it ought to be given to every child who makes his first communion. Every parish priest ought to have it, for it contains the true rules about communion, such as the Council of Trent understands them, and such as I wish to be put in practice". Besides, in an Apostolic Brief, dated 29th September, 1860, the Holy Father approves of the doctrine which serves as the foundation of all the rules laid down by the author concerning frequent communion. The leading principle of the work is this: that Holy Communion is not a recompense for sanctity already acquired, but a means of preserving and of augmenting grace, and thereby of arriving at sanctity. Holy Communion, therefore, should be an ordinary and habitual act of the Christian life, and frequent communion should be the rule of the good Christian's conduct. There are, however, some important distinctions to be made. To go to communion every day, or almost every day, or three or four times a week, is frequent communion in its absolute sense, and frequent with respect to every class of person. To go to communion every Sunday and Holiday, a practice indirectly recommended to all by the Council of Trent, is not frequent communion for priests, members of religious orders, ecclesiastical students, or in general for such as aim at perfection; but it is frequent communion for children and for the mass of the faithful, who have but scanty leisure to devote to pious exercises. To communicate every month and on the great festivals, is not frequent communion at all, even for the poor and the labouring class. It is, no doubt, an excellent practice, and to be recommended to all, but it cannot be called frequent communion.
These principles once laid down and proved by the authority of Councils and Fathers, M. de Segur proceeds to give a plain and convincing reply to the difficulties urged by those who, having the dispositions required for frequent communion, are unwilling to permit it to themselves or to others. Of such difficulties he examines fifteen, which we here enumerate, in order that the eminently practical character of the book may be apparent to all: 1. To go frequently to communion, I ought to be better than I am; 2. I am not worthy to come so close to God; 3. Communion, when frequent, produces no effect; 4. I don't like to grow too familiar with holy things; 5. I am afraid to go to communion without first going to confession, and I cannot go to confession so often; 6. It is bad to go to communion without preparation, and I have no time to prepare myself as I ought; 7. I do not feel any fervour when I communicate; I am full of distraction and without devotion; 8. I do not dare to communicate often; I always relapse into the same faults; 9. I am afraid of surprising and scandalizing my acquaintances by going so often to Communion; 10. My family will be displeased if I become a frequent communicant; 11. I know many pious persons who communicate but seldom; 12. I am most anxious to communicate frequently, but my confessor will not allow me; 13. Frequent communion is not the custom in this country; 14. It is quite enough to go to communion on the great festivals, or at most once a month; 15. Your doctrine on frequent communion goes to extremes, and cannot be put in practice. These objections are solved in a manner at once convincing and pleasing. To the charm of a most agreeable style, and a great knowledge of the world of to-day, Mgr. de Segur unites the still higher excellence of sound learning and the spirit of the most tender piety. These qualities are especially remarkable in the sections which, at the end of his work, he devotes to prove how beneficial frequent communion is to children, to young persons, to Ecclesiastical students, and to the sick and afflicted.
It will serve as a further recommendation of this little book to know that the Curé of Ars, who was an intimate friend of Mgr. de Segur, acted according to its maxims in the discharge of his ministry, and with what abundance of good to souls, France and the world well know.
III.
The Present State of Religious Controversy in America. An Address delivered before the New York Theological Society. By the Rev. J. W. Cummings, D.D. New York: O'Shea, 1864.