¹ Richard West: “Ad amicos.” West (1716–42), who was the grandson of Gilbert Burnet, bishop of Salisbury, was an intimate friend of the poet Gray to whom he was familiarly known as Favonius. The text of this poem is published from Gray's Common Place Books at Pembroke, I, 91, in Tovey, Duncan C.: Gray and his friends (Cambridge University Press, 1890), pp. 95–8Google Scholar.

² Watkin, E. I.: Catholic Art and Culture (New York, Sheed & Ward, 1945), p. 6Google Scholar.

³ Philippians, 4; 8, in the translation of Monsignor Ronald Arbuthnott Knox.

⁴ Ward, M.: The Wilfrid Wards and the Transition; [II: Insurrection versus Resurrection] (New York, Sheed & Ward, 1934–7), pp. 303Google Scholarsq.

⁵ Cf. Brennan, Robert Edward, o.p.: History of Psychology from the standpoint of a Thomist (New York: The Macmillan Co., 1945)Google Scholar, esp. chapter 8, “The Thomistic synthesis”; pp. 61–79.

⁶ Père Mandonnet refers to this phrase as “la définition de la vocation dominicaine donnée par Thomas d'Aquin.” Cf. Pierre Mandonnet, o.p.: Saint Dominique; l'idée, l'homme, et l'oeuvre; ed. par. M. H. Vicaire (Paris, Desclée de Brouwer, [1938]), I; 220. The words themselves may be found in St. Thomas' Summa Theologica, 2a 2ae, q.188, a.6. Despite what restrictions may be imagined to attach to the phrase by reason of its provenance, the thought is not readily robbed of a wider application than it may customarily be given in Dominican circles; nor would we, for that matter, have any right to assume that the Dominicans themselves, although appropriating it as the distinctive expression of what is generally recognized as the characteristic note of their Order, would deny the pertinency of the maxim to those outside their fellowship who combine devotion to religion and scholarship with the desire to spread both abroad.

⁷ (Paris, Bloud et Gay, 1906). The English translation by Corrance, H. C. is called The Mystery of Newman (London, Williams and Norgate, 1907Google Scholar).

⁸ In a personal letter to the present writer; E. D. to A. G.; 18 October, 1952.

⁹ Miss Petre (1863–1942), was the grand-daughter of the thirteenth Lord Petre and, through her mother, a grand-daughter of the Earl of Wicklow. She was at one time a member of a religious sisterhood of French foundation, the Daughters of Mary, and she rose to be Superioress of the English and Irish Province prior to her withdrawal, an event which took place after the turn of the century. To Fr. Tyrrell she showed herself, in the words of James A. Walker (in the Hibbert Journal of July 1943), “hard as a diamond and more tender than a mother.” She edited his Autobiography and Letters, and herself wrote many books and articles dealing with religious and philosophical themes. Her last work was the study of the Abbé Loisy to which reference is made below; see note 15, infra.

¹⁰ Cf. the text of this letter as given in the Autobiography and Life of George Tyrrell; ed. by Petre, M. D. (London, Edward Arnold, 1912), II; 434–5Google Scholar.

¹¹ Cf. the Autobiography and Life of George Tyrrell; II; 429. Miss Petre, no doubt from prudential reasons perfectly understandable in view of the atmosphere at the time of the publication of that work, refers to this priest of the diocese of Southwark only as Fr. D., and pointedly remarks that he will not be more explicitly named. M. Loisy, however, writing a quarter of a century after the event, leaves us in no doubt of his identity; cf. Loisy, A. F.: George Tyrrell et Henri Brémond (Paris, E. Nourry, 1936), p. 15Google Scholar.

¹² I am aware that M. Loisy, nonetheless, appears to think otherwise. He says, in fact,

“.… George Tyrrell … qui avait bien pu etre nanti des derniers sacraments, mais qui n'en était pas moins mort dans l'excommunication, sans avoir fait amende honorable à l'Eglise romaine, qu'il avait grièvement offensée dans ses derniers écrits.” — A. F. Loisy: op. cit.; pp. v–vi.

However, the Abbé Loisy seems here to set his feet firmly upon a path which, logically followed, leads to a position similar to that taken in our own day by the Revd. Leonard Feeney, a position which is also that of those who uphold the stiff Anglican doctrine of Apostolic succession, who, as Dean Inge mordantly notes,

“divide all Christendom into those who unchurch them and those whom they unchurch.” — William Ralph Inge: Vale (London, Longmans, Green, 1934), p. 17.

¹³ The full text is in the Autobiography and Life of George Tyrrell; II; pp. 443. sqq. For gracious permission to make so extensive an extract I am indebted to the publishers, Messrs. Edward Arnold of London, and to Miss Petre's executor, James A. Walker, Esq., of Cardiff, Wales. Mr. Walker (in a letter to me dated 17 May 1953). remarks, “I must be nearly the last survivor of those who heard his [H. B.'s] unforgettable tribute to George Tyrrell at the funeral in 1909. It is one of my most treasured memories, unfading while life is slowly ebbing away.” And M. Loisy calls this address “le plus beau discours quʼil ait fait de sa vie”; while it is impossible to overlook the satisfaction with which he goes on to observe: “Ajoutons que le plus féroce des théologiens du Saint-Office nʼy aurait pas pu trouver un mot a reprendre.” — A. F. Loisy: op. cit.; p. 27.

¹⁴ So M. Brémond himself quoted the Archbishop, in a letter to M. Loisy. Cf. A. F. Loisy: op. cit.; p. 35.

¹⁵ Cf. the introductory memoir, by James A. Walker (the literary executor of Miss Petre and of Fr. Tyrrell), in Petre, M. D.: Alfred Loisy; his religious significance (Cambridge University Press, 1944), p. xGoogle Scholar. This memoir is an abridgement of Mr.Walker's, interesting essay in the Hibbert Journal, 41 (July 1943), pp. 340–6Google Scholar.

¹⁶ Maisie Ward cites Jacques Rivière as saying that “the Index at this period grew with great rapidity, the number of titles added from 1907 to 1914 being twice that of 1900 to 1907.” — Cf. M. Ward: op. cit.; II; 309.

¹⁷ A. F. Loisy: op. cit.; p. vi.

¹⁸ Cf. the account of the Abbé's conversation with M. Maurice Martin du Gard as given by the Revd. Henry Hogarth in his Henri Brémond; the life and work of a devout humanist (London, S. P. C. K., 1950), p. 34. According to Mr. Hogarth, and his point seems well taken, the subtilty of M. Brémond's remark may best be appreciated after one has read the complete record of this conversation in M. Martin du Gard's Henri Brémond (Paris, Éditions du Sagittaire, 1927), pp. 98–101.

¹⁹ Cf. Dimnet, Ernest: My New World. (New York, Simon and Schuster, 1937), p. 53Google Scholar.

²⁰ E. D. to A. G., as cited above; cf. note 8, supra.

²¹ Cf. the review, by N. Sykes, of Knox's book in The Journal of Theological Studies, new series vol. 2; pt. 2 (October 1951), p. 217. For an attempt — not very successful, I think, — to state still another view as between the readings of the character of Jansenism given by Knox on the one hand and Brémond on the other, see a suggestive passage toward the end of a review of the former's book by Fr. Ch. P. Loughran, S.J.: “Knox on Enthusiasm”; Thought 26 (Summer 1951), pp. 270–83.

²² This I take to be Mr. Hogarth's meaning when he writes of L'Abbé Tempête as “an imaginary [italics mine] portrait, founded on data which the writer's predilections led him to select. It is as partial as Pascal's Provinciates; it approaches them in brilliance; and it is more of an artistic entity.”—Henry Hogarth: Brémond, Henri; the life and work of a devout humanist. (London, S. P. C. K., 1950), p. 162Google Scholar.

²³ Brémond, Henri: The Thundering Abbot; translated by Sheed, F. J.. (London, Sheed & Ward, 1930), pp. 56–7Google Scholar.

²⁴ Descaves, Lucien: “Henri Brémond tel quʼil mʼest apparu”; Les Nouvelles littéraires, Paris, 26 août 1933Google Scholar.

²⁵ Gandon, Yves: Imageries critiques. (Paris: Société française d'éditions littéiaires et techniques, 1933), p. 139Google Scholar.

²⁶ André Bellesort: “Discours de reception à l'Académie française”; Documentation catholique 35; col. 837.

²⁷ Dimnet, Ernest: “Souvenirs”; Les Nouvelles littéraires, Paris, 26 août 1933Google Scholar.

²⁸ Id.: My New World. (New York, Simon & Schuster, 1937), p. 52Google Scholar.

²⁹ Id.: “Souvenirs”; Les Nouvelles littéraires, Paris, 26 août 1933Google Scholar.

³⁰ Nor is an impression of a certain disjointedness in the Baron wholly dissipated by the recent biography of this enigmatic figure in which Count Michael de la Bedoyère attempts to justify his position vis-à-vis the men of his time; cf. de la Bedoyère, M.: The Life of Baron von Hügel. (New York: Scribner's, 1952Google Scholar). For a much darker view of his character as a theologian, see an essay by the Revd. Humphrey John Thewlis Johnson, cong. orat.: “Baron v. Hügel and the Catholic Religion” in Studies 39 (December 1950), pp. 373–84. Fr. Johnson again states his case in his review of Count de la Bedoyère's book; cf. The Downside Review, 69 (October 1951), pp. 500–503.

³¹ He so expressed himself in a letter, dated 9 March 1906, written from Freiburgim-Breisgau. Cf. The Autobiography and Life of George Tyrrell; ed. by Petre, M. D.. (London, Edward Arnold, 1912), II; 265Google Scholar.

³² It should be noted that M. Loisy takes a view which seemingly absolves Msgr. Amigo of merely personal animus: he casts for the part of villain of the piece the Jesuit, Fr. Jno. Hungerford Pollen, of whom Miss Petre tells us (cf. Autobiography and Life of George Tyrrell, II; 432), in regard to his calls at Mulberry House on the 12th and 13th of July,

“He had not been one of Fr. Tyrrell's specially intimate friends in the Society; so I had no reason to think Fr. Tyrrell would have wished to be placed in his hands.” Loisy's interpretation of the affair is hinted at or exposed in his George Tyrrell et Henri Brémond; pp. 20, 21, 25, 28, and esp. pp. 30–6. Yet, in the attempt to make an assessment of this view, one must consider what influence may have been exerted upon M. Loisy's judgment by the recollection of his own case and of the treatment he had himself received. Cf., in this regard, M. D. Petre: Alfred Loisy; his religious significance; p. 50. In the absence of certain documentation, I think it difficult, if not impossible, to essay an exact evaluation of what he suggests. Even in the event, however, that Loisy's reading of the case were shown to be the true one, the result is not more flattering to the character of Msgr. Amigo. He was the incumbent of the See of Southwark; it was for him to make whatever decision had to be made in the matter of the Tyrrell burial and, subsequently, in the point of M. Brémond's part in the rites which were actually held. Can it be thought that he is left in any better case than that represented in the text, if it be believed that he merely yielded his episcopal prerogative in the face of influence exerted upon him?

³³ Fr. Clifford (1859–1938), who became canonically affiliated with the American diocese of Newark early in the present century after having withdrawn from the English Province s.J. in 1899, was, during the last twenty-five years of his life, an Instructor in Philosophy at Columbia University, New York, where he is remembered for the depth of his learning and the compelling charm of an unusually attractive personality. See the brief essay in tribute to him, “Cornelius Cyprian Clifford,” by Alastair Guinan, in The Catholic World, 176 (October 1952), pp. 38–44. It must be observed that an error in editing which is acknowledged in the issue of the month following (cf. Cath. World, 176 (November 1952), p. III), is the cause of an inserted “rendering” of Fr. Clifford's Latin motto which makes nonsense of my final paragraph.

³⁴ The American edition appeared a little later: George Tyrrell's Letters selected and edited by M. D. Petre. (New York, E. P. Dutton and Co., 1920).

³⁵ A. F. Loisy: op. cit.; p. 195.

³⁶ F. Bonal: Le Chrétien du temps, 1685; III; 154, apud Brémond, Henri: Histoire littéraire du sentiment religieux en France. (Paris, Bloud & Gay, 1916–34), I; 406Google Scholar.

³⁷ Henri Brémond: op. cit.; T. I; pp. 325–6.

³⁸ Id.: op. cit.; T. I; pp. 358–9. In these three passages from Brémond's great work, as in all other citations from the French in the present essay, the translations, except where noted, are my own.

³⁹ du Gard, Maurice Martin: Harmonies critiques. (Paris, Éditions du Sagittaire, 1936), p. 17Google Scholar.

⁴⁰ Sermo sancti Bernardi abbatis de Adventu, 4, n.5, apud Breviarium Versaliense … DD. Stephani-Joannis-Francisci Borderies Episcopi Versaliensis auctoritate … editum. (Versailles, Angé; Paris, Poussielgue-Rusand, 1828), Dom. I Adventus, ad officium nocturnum, in ii noct., lectio iv.

⁴¹ Henri Brémond: Histoire littéraire, VII; 100.

⁴² Ibid.; VIII; 31.

⁴³ Ibid.; VIII; 260.

⁴⁴ Brémond, Henri: Prière et Poésie. (Paris, Bernard Grasset, 1926), p. 208Google Scholar, note.