aptitude for this branch of the histrionic art; though the faithfulness of conception displayed reflects great credit on the good Fathers who have trained them. The different parts were assumed with great care and accuracy, and when it came to the Return of the Prodigal, the selfabasement and penitential regrets of the son, and the hearty joy and tender yearning of the father were so well interpreted, that I observed there were many present who could not restrain their tears, so moving was the scene. This was succeeded by an interlude, in which Oldani, the blind music-master, performed a very striking piece of his own; then there was a concerted piece performed by a third pupil on the cornet, and two choirs of voices of the two kinds of afflicted children. To this succeeded a farce called La torta, ossia il ritorno d'un amico, played with wonderful appreciation, and inimitatable comic action, by the blind boys. The blind boys of this school have, as is frequently found to be the case, shown great aptitude for musical development, and they gave a little concert also on Friday, which excited great interest. The opening piece was a chorale, composed by Oldani, with the title of L'Invocazione del Arcangelo S. Raphael protettore dei ciechi. I give you the names of the succceeding ones to show the diversity of the blind boys' repertory. A fantasia called La Caccia, also by Oldani; another fantasia from the Carnaval de Venise; a mazurka, performed on the piano with cornet and flute accompaniment. Among the best performers were Temistocle Giuliani, Giovanni Cingolari, and Giovanni Carpinelli, all boys of fifteen to eighteen. The Duke and Duchess of Sira (the Duchess is a Princess Borghese), who have taken considerable part in promoting the institution; Marchese Cavaletti, the Senator; Mgr. Pacca Maggiordomo, Mgr. de Merode, Almoner to the Pope; with several Bishops, and many other visitors were present, and by their spontaneous applause gave great encouragement to the poor children's performance.

SUFFRAGAN BISHOPS.-It is announced that the following arrangements respecting Suffragan Bishops have received the assent of the Archbishops of Canterbury and York, after consultation with the Government, and after a full consideration of the subject by the Bishops of both Provinces: The formal title of the Bishops appointed under the Act 26 Henry VIII., cap. 14, is the Bishop Suffragan of The style of the aforesaid Bishops is Right Reverend; they are formally addressed as 'Right Reverend Sir,' and they sign themselves with their Christian name and surname, with the addition of the title as above defined. The dignity of the aforesaid Bishops is such as belongs inherently to the Order of Bishops; but, as the exercise of their office is warranted, restrained, and limited by the commission which they may hold from time to time, no place or precedence is formally assigned to them, save only when they are present for the performance of any official act by the appointment and on behalf of the Bishop of the Diocese. The authority of the aforesaid Bishop should be fully defined by the commission under which he acts, but no prescribed district should be specially assigned to him in his commission, the functions of the Suffragan having relation not to a part of the Diocese, but to the whole Diocese in which he holds his commission."

CARDINAL ANTONELLI'S REPLY TO COUNT BEUST.-The Memorial Diplomatique publishes the following statement in regard to the reply which has been given by the Papal Government to Count Beust's recent despatch:-" :-"Our Roman correspondent thus sums up the answer of the Cardinal to the Secretary of State :- The full and unconditional liberty assured to the Fathers of the Council deprives the Pope of all right to interfere with their deliberations before the results are submitted for his approbation. But what is forbidden to the Pope belongs of right to the Bishops of the Austro-Hungarian monarchy, who within the Council have full liberty to modify or resist the Schema in question. The Holy See, however, has reason to believe that the Bishops do not share the apprehensions of the Imperial Cabinet concerning Canons xii., xix., and xx., to which the note of Count Beust seems to refer. Canon xii. is only a textual reproduction of the condemnation of the doctrines propounded by the Italian Jansenists at the Council of Pistoja, a condemnation pronounced against those doctrines by the bull (autorem fide) promulgated by Pius VI. in 1794. Being directed against the Jansenists, this condemnation has a purely dogmatic character. As regards Canon xix. condemning the doctrine that the Church is deprived of all authority other than that accorded to her by the State, the Austrian Bishops have themselves protested, in a collective memorial addressed to the President of the Council, Count Auersperg, against the tendencies which were manifested two years ago in Austria to reduce the Catholic Church to the postion of a religion existing only by toleration. The Schema merely aims at confirming the legitimacy of their protest. It should not be forgotten that the Council in its Ecumenical character, treats dogmatical questions from the general point of view of the Church. It is in this sense that Canon XX. determines the supreme rule of conscience in regard to public and social actions. But this supreme rule can be modified in its application by concordats concluded between the Holy See and the various States, for the Pope, being the guardian of the Canons emanating from the Council, has also the power to make such modifications in them as may be demanded by the political necessities of States. As regards Austria, whatever may be the decision of the Council, the Concordat of 1855 will be conscientiously observed by the Holy See, which by no means thinks of employing its

authority for turning away the Bishops from the obedience due to the organic laws of the Austro-Hungarian monarchy. The Holy See has still less intention to revive the supremacy of the Church over the civil power, as in the middle ages, or to re-establish the Inquisition, as the enemies of the Church do not cease to assert. Altogether the Schema of the twenty-one Canons does not tend in any way to encroach upon the rights of the State. Its sole object is to proclaim the true doctrines of the Catholic Church, leaving men's consciences free to conform to them or not."

According to the Bombay papers disestablishment is likely to be an Indian question ere long. The Government of India has consulted the Bishop of Calcutta and the Bengal Government with respect to a scheme for relieving the State of the charge for Chaplains at the Presidency towns and some of the larger Mofassil stations. The opinion is said to be growing that the time has come when the civil members of the English Church in India may fairly be asked to support their own Clergy, leaving the State to provide for the spiritual need of the army. | —Daily News.

Notes, Literary, Archæological, &c.

Dr. Newman's new book, "The Grammar of Assent," is said to have cost the author more time and labour than any of his previous works. The number of names entered for matriculation at Keble College in October next amounts to about thirty. As far as numbers are concerned the new College seems to have every prospect of success.

is not the work of Dr. Döllinger, but of Prof. Hüber, who has been It is now definitely announced by the German papers that "Janus" long known in Munich as a strong opponent of Papal claims.

We learn from Mr. W. J. Fitzpatrick's new edition of "Ireland before the Union," that in the monastery of Mount St. Joseph, Clondalkin, are preserved Brother Luke Cullen's MSS. illustrating the Irish rebellion, and that they extend to fifteen hundred folio pages.

Fifty-three Members of Parliament have consented to add their names to the Parliamentary Committee of the Society of Arts for promoting the reduction of the rate of postage to one halfpenny for four ounces of printed paper.

sounds an and en in French. He holds that at the time of the Conquest M. Paul Meyer has issued separately his Paper on the confusion of the of England (1066 A.D.) the two sounds were distinct in Normandy, "but that they became identical within a century after that date.

A polyglot dictionary in eleven languages is in course of publication by Signor Calligaris, at Turin. It comprises French, Latin, Italian, Spanish, Portuguese, German, English, modern Greek, written Arabic, spoken Arabic (in Roman letters), and Turkish, with the pronunciation.

Among the books to be issued by the Oxford Clarendon Press in the course of the present year is a posthumous work on "Acoustics" from the pen of Professor Donkin, the late Professor of Astronomy in the University.

Exeter Cathedral is to be "renovated" by Mr. G. G. Scott. As we have visited Exeter Cathedral within a few weeks, and failed to discover why it should be "restored," although it would be as well to remove the dirt and whitewash, we cannot be expected to rejoice in the prospect of finding on our next visit a Church as "good as new." One part of the plan in view is satisfactory: this is, that the Dean and Chapter have resolved to leave absolutely untouched the interesting west front of their Cathedral. To touch this treasury of ancient art would be to ruin it; no medieval sculptures have greater value, and very few so much interest, as the figures which fill the niches; the art is of the highest type.

Atheneum.

Ministerial economy has at length touched the military laundresses, as appears from the following paragraph in the Pall Mall Gazette:-"The laundry work of the Royal Military Academy at Woolwich has hitherto been given to the widows of serjeant-majors, about forty of whom have found in that employment their only means of livelihood. An order has without a moment's notice, it being directed that the washing shall in now been issued which deprives these women of their employment, future be given to the wives of the cadets' servants, to compensate them for the loss of certain fees which have been abolished. The widows are poor relief." consequently applying to the parish for

S.

JOSEPH'S COLLEGE FUND. THE

This Fund has been started for the purpose of purchasing a piece of freehold land, and establishing thereon a College for the male Members of the Society of St. Joseph. The property will be vested in Tru-tees for the use of the Society for ever. The following are some of the intended operations when the College shall have been completed :

1. The conduct of Community Life on the "Religious" system, bound by the fixed Constitution and laws of the Society of St. Joseph (founded 1864).

2. Training Members for Mission Work, with a view to their being lent out to Parish Priests as required.

3. Preparing for Matriculation in the cheap Theological Courses, with a view to their Ordination, those inmates and externs who would be otherwise unable to obtain the necessary preliminary education. In consideration of this, all persons so studying, whether inmates or externs, will be expected to contribute certain fixed sums towards the general expenses; unless, in cases of extreme poverty, the finances of the College shall be in a condition to admit of their being dispensed from such payment.

PATRONS.

The Rev. the Lord F. G. GODOLPHIN OSBORNE, Elm
Rectory, Froome.

Sir CHARLES L. YOUNG. Bart., 80, Inverness-terrace, W.
The Very Rev. E. B. KNOTTESFORD-FORTESCUE, M.A.,
Provost of St. Ninian's, Perth, President A.P.U.C.
The Rev. W. W. MALET, Vicar of Ardeley, Herts.
The Rev. G. NUGEE, M.A., Rector of Widley, Vicar of
Wymering, Hants.

The Rev. CHARLES G. C. DUNBAR, of Northfield, M.A.,
All Saints', Lambeth, S.

DANIEL RADFORD, Esq., Brixton.

W. CLARK-RUSSELL, Esq., Sydenham.

The rest of the Patrons are included in the
COMMITTEE.

The Rev. F. G. LEE, D.C.L., F.S.A., Vicar of All Saints',
Lambeth, S.; Domestic Chaplain to the Earl of
Morton.

The Rev. J. EDWARDS, M.A., Vicar of Prestbury, Gloucestershire.

The Rev. T. J. BALL, M.A., The Cove, Aberdeen.

The Rev. E. H. FLYNN, M.A., St. Chad's, Haggerstone,

N.E.

The Rev. S. C. SCHOLEFIELD, M.A., Chard, Somerset.

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F.S.A., Vicar of All Saints', Lambeth. Contents: Preface-List of Books quoted or referred to. CHAPTER I.-Introductory: Statement of the Author's object. II. The Preface to the Ordinal of 1549. III. Form for the Ordination of Deacons, 1549. IV. Form for the Ordination of Priests, 1549. V. Form for the Consecration of Bishops, 1549. VI. The Edwardine Ordinal. VII. The Ordinal of King Edward VI.Objections. VIII. Ordinal of King Edward VI. in substantial harmony with the most ancient forms. IX. Some other ancient forms for Ordination. X. Mediæval forms for Consecration and Ordination in the West.

House, Cosham, Hants.

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of Ordination. XIII. Forms of Ordination n use amongst the separated communities of the East. Christians of St. Thomas. XIV. The Nestorians. XV. Archbishop Matthew Parker. XVI. The Consecration of William Barlow. VII. The Consecrations of Hodgkins, Scory and Coverdale. XVIII. The Consecration of Archbishop Parker. XIX. The Nag's Head Fable. XX. The Case of Bishop Bonner versus Bishop Horne. XXI. The Sacrament of Baptism. XXII. The Office of Consecrator and Assistant-Consecrator. XXIII. The Doctrine of Intention. XXIV. and XXV. Roman Catholic Testimonies to the Validity of Anglican Orders. XXVI. The Cases of Certain Anglican Clergy who have joined the Church of Rome. XXVII. Changes made in the English Ordinal in 1662. XXVIII. Concluding Remarks and Summary of the Author's argument. ADDITIONAL NOTES.

Tables of Consecration: I. Archbishop Parker.
II. Archbishop Laud. III. Archbishop Juxon,
APPENDICES.-I. Authoritative statements regarding
Ordination officially published in 1537 and 1543.
II. An Act concerning the Consecration of a Bishop
made in 25th year of Henry VIII. Cap. xx. sec. 5.
III. Statutes relating to the Consecration of Bishops
under Edward VI.

IV. Act 3 Edward VI. to draw up a New Ordinal.
V. Act to annex the Ordinal to the Prayer Book.
VI. Act 1 of Mary to repeal the preceding Acts.
VII. Act 1 of Elizabeth to re-establish the Book of
Common Prayer.

VIII. Act declaring the legality of the Ordinations.
XI. The Thirty-Nine Articles on Ordination.

X. Documents relating to the Consecration of Barlow and Hodgkins.

XI. Documents relating to Scory and Coverdale.
XII. Documents relating to the Consecration of
Parker.

XIII. Parker's Book, De Antiquitate Britannica
Ecclesiæ.

XIV. Henry Machyn's Diary, with testimonies regard ing the same.

XV. Breve of Pope Julius III. to Cardinal Pole.
XVI. Dr. Lingard on Parkers Consecration.
XVII. Documents relating to the Consecration of
Horn

XVIII. The Nonjuring Consecrations. Bishop Hickes,
Records.

XIX. Documents concerning the Case of Bishop Gordon of Galloway.

XX. Dr. Newman's Letters on Anglican Orders and replies to the same.

XXI. Certain Comments on Roman Catholic statements. The Charges of Forgery.

XXII. Letters of Orders of various Communions. General Index.

London: J. T. HAYES, Lyall-place, Eaton-square.

East, and to claim not only sisterly recognition but the removal of grievances, the modification of regulations, and the explanation at least of some of their doctrines for her special benefit? No policy could be more plainly ruinous than at the present time to sacrifice the advantages we derive from union with the State. With the weight of numbers, and an array of power from no point of view to be despised, we should lose also our hold over the mass of our brother Churchmen, and the chief means of making converts of the Protestants among them. To the power of holding a pulpit against at first unwilling hearers much of the progress of Catholicism among us is to be attributed. No separated body could have influenced the Church of England as have a handful of men within her pale.

We are by no means blind to the grievances from which the Church in this land suffers at the hands of the State. On the other hand we believe there never was a time when our wrongs had a better chance to be listened to and remedied than at present-if only they are stated with firmness and moderation, and the remedy asked for is such as to be Conservative of our existing institutions. But that is a large subject, and we may perhaps return to it on another occasion.

THE ARCHBISHOP OF SYROS.

THE visit of the Archbishop Alexander Lycurgus to England has been signalized by an enthusiasm of welcome which has taken ourselves almost by surprise. We believe that it has surprised him. Our Bishops, our Universities, our Church Societies, our nobles, have vied with one another in offering hospitality and greeting to the distinguished theologian and ecclesiastic who came to our shores on the Episcopal duty and Church errand of consecrating a new Church at Liverpool. Yet, when we come to reflect, there were more than sufficient motives for this enthusiasm. In the first place the English mind has a love for all that is classic. Greek history is one of our earliest lessons; the names of Greek heroes and patriots have a charm for us in youth, which advanced life does not lessen or take away. The very names of the Archbishop, borne by one who came to us straight from the classic land of poetry, of philosophy, and of heroism, were enough to awaken pleasant memories and fancies, and to conciliate interest in him, and to attract observation to him, which his stately figure and his reputation for ability increased and kept alive. But if the young had recalled to them the heroic memories of Herodotus and of Plutarch, there are many in middle life who have not forgotten the scarcely less glorious contests of the war of Independence. The gallant daring of Bozzaris and Colokotroni, and the naval victories of Miaulis and Cannaris and Sakhtouri, are still remembered by those who, now fifty years ago, felt the glow of excitement as they read of the patriotic courage and intrepid perseverance, against terrible odds, which won independence for Greece. There are many who recall with a shudder the martyrdoms of the Patriarch Gregory at Constantinople, and of Cyril at Adrianople, and whose hearts then bled or chilled with horror at the massacre of Chios or the catastrophe of Ipsara. Some of these memories were reawakened by sympathy with the struggle in Crete and the terrible act of self-sacrifice at Arcadi. These would see with gratification an Archbishop of regenerated Greece mixing familiarly with Englishmen, and taking his place in our Cathedrals among our own Bishops and Clergy. And there was another motive also at work to concentrate English goodwill and friendly regard on the Archbishop of Syros; and that was the idea which English Churchmen have long been brooding over in their minds of renewed Christian intercourse and Intercommunion between the two Churches. Religion is after all the truest agent of kindliness. The fellow feeling of fellow Christians may often be relied on, where interest, or the love of glory, or even enthusiasm fails. It was considered

We

We

that the Archbishop had come as a sort of personal investigator of the Christian character of our Church; and in that capacity we wished him to see, and know, and judge for himself as thoroughly and as unprejudicedly as possible. We have mostly a feeling in favour of the Eastern Church, which has suffered so much in times now happily gone by. Insular and isolated as we are in our religion, popular feeling for three hundred years past has always turned with something of kindness towards the unchanging Church of the East. We have been angry with Rome. We have argued against her novelties, and resented her anathemas. have no such feeling about the Eastern Church. have been perhaps ignorant of her teaching and her ritual, as was natural in Churches so long separated; but we have known that she has suffered for the Faith, and that knowledge has bred instinctive respect for her. Besides, the names of Chrysostom and Basil and Athanasius are as thoroughly household words with us as the names of the earlier poets and philosophers. This feeling, which has lain dormant in the mind of England, had recently been appealed to by the publications of the Eastern Church Association, and by the Reports and Debates of Convocation. The Church of England was prepared to welcome as a brother in the common Faith a Prelate of the Eastern Church; and, when an opportunity was offered in the person of the Archbishop of Syros, the welcome from all classes of society was given heartily, ungrudgingly, and sincerely. In him we welcomed the memories of Grecian story, the present and the future of the Grecian nation, and the friendship of the Orthodox Church. In him we saluted the Venerable Ecumenical Patriarch, Gregory, whom we hope to record in due time as the "Reconciler of the Church." The cheers of our public meetings, the degrees of our Universities, the hospitalities of our public men, and the brotherly courtesies of our Bishops we trust have all contributed to convince our guest that, though our climate is dark and cold, our desire for closer Christian relations is bright and warm. He will return to his own country, leaving behind him in England no small reputation won by his courtesy, his ability, and his learning. We know that Rome has looked on with grudging eyes. We would teach Rome, if possible, a lesson-the lesson of cordiality, of humility, of obedience to Church law. In the Eastern Church we find no claim to infallibility, no claim to supremacy, no claim to a right to announce novel dogmata or to impose new conditions of faith upon the world. With her Bishops we find the Divine rule-" One is your Master, and ye are brethren." Holy Scripture is our common guide: primitive custom and Canonical rule we alike appeal to. There is no reason why the kiss of peace which has been given and taken, and the right hand of fellowship which has been warmly grasped, during the visit of the distinguished Archbishop of Syros to our shores, should not be the earnest of future Intercommunion between the Churches, and a beginning of the accomplishment of the daily prayer for the peace and union of the Churches of God.

Reviews of Books.

THE DOCTRINE OF DEVELOPMENT IN THE BIble and in the CHURCH. By E. L. Blenkinsopp, M.A., Rector of Springthorpe. (London: Wm. H. Allen and Co. 1869.)

(SECOND NOTICE.)

Those most strongly opposed to admitting that Development was intended to take place in the Church are obliged in the end to acknowledge that, without it, both doctrine and discipline would be in a very imperfect state. The most staunch upholder of "The Bible and the Bible only" has to confess that St. Paul speaks of verbal directions as well as written ones, and that there is no where any statement to be found