With the elevation of the present Archbishop to the Sacred College the see of Westminster has seen all its rulers raised to the purple, Nicholas Wiseman, Henry Edward Manning, Herbert Vaughan, Francis Bourne, and Arthur Hinsley. The ancient see of Canterbury saw only four of its archbishops made Cardinals: Robert Kilwardy, Simon Lang- ham, Thomas Bourchier and John Morton, and of these the first two had to surrender their see on their promotion. Three others, Stephen Langton, John Kemp and Reginald Pole were already Cardinals when appointed Primates. There is no truth in the statement that Archbishops Chichele (1414-1443) and John Stafford (1443-1452) were Cardinals, though this statement, based on careless seventeenth century writers, has crept into so good a reference book as the Catholic Encyclopedia under the article, Canterbury, and has been several times repeated. Henry Chichele, far from being a Cardinal, was the cause of Pope Eugenius IV publishing a decree, dated 1439, declaring the precedence of Cardinals over all other prelates, particularly mentioning primates and archbishops. In this Bull, known as Non mediocri, the Pope tells Chichele of the displeasure with which he has heard that the archbishop, for close on fourteen years, has given precedence to the Cardinal of St. Eusebius, Henry Beaufort, presumably because of his royal birth, yet now refuses a like precedence to the Cardinal of St. Balbina (John Kemp, Archbishop of York). The Pope orders him to desist from this conduct, reminds him of the precedence of Cardinals over all other prelates in the Church, and instances the custom observed in the General Councils.

Even in His manhood Christ Our Lord, being endowed with the fulness of grace and truth, enjoys a divine intimacy of love and vision which is incomparable. Since He is at the very apex of perfection made a “little less than the angels” but to Whom all things have been subjected, He “is able to save for ever them that come to God by Him.” Anointed with the glory of the Godhead the grace that is His is not only an endowment of His own sacred humanity but a fount of supernatural life which is meant to pervade all who are redeemed. The first among creatures to receive within herself the author of divine life was Mary the Mother of God, by whom God gives Himself to the world. “The Blessed Virgin,” says St. Thomas, “received such a fulness of grace that she was nearest of all to the Author of grace; so that she received within her Him Who is full of all grace; and by bringing Him forth, she, in a manner, dispensed grace to all.” And again he writes: “Indeed it is a great thing in any saint that he should have such an abundance of grace that it is enough for the salvation of many: but when it is so abundant as to be available for all it is in the highest degree, as is the case with Christ and the Blessed Virgin.” By the man-becoming of God, the God-man is consecrated priest and anointed as king.

The analysis of the present Catholic position in France, with its hopes and fears for the future, as presented by the Marquis d’Aragon in the January issue of Blackfriars was both interesting and inspiring. On one point however he was rather reticent. Certain it is that in large measure the apostasy of the working class in that country was due to the fact that quite a number of employers were practising Catholics. In their own circles, in their families and in all that concerned the practice of religious duties, they were without reproach. But this did not prevent them, with a few notable exceptions of whom the most glorious example was Leon Harmel, from being “amoral liberalists” in their treatment of the workers. Harmel, writing to a priest friend, described them thus: “They are little Louis XIVs, in their factories and in their towns. Their ideas go no further than the patronage, and the publication of new ideas for the education of the people, for popular initiative, and for devotion to the working class, seems monstrous to them.” How can one blame the workers for associating Catholicism and wage-slavery? The struggle of the C.F.T.C. (Christian Trade Union) to play its proper part in the relations between Capital and Labour in France is sufficient proof that Rerum Novarum found many stony hearts among French employers. The result of this was that apostasy which Pius XI termed the greatest scandal of the twentieth century.

Like other sciences which have gradually emerged from a pre-scientific state, psychology arose when man began to ruminate on the mystery of life and the ways of human beings. The general facts of knowing, striving, feeling, desiring, willing, and so forth, were recognized and expressed in the common sense of people and expressed in perhaps a crude form in the customs language—folk-lore and myths of early times. In the attempt on the part of thinkers to find a rational explanation and a systematic grouping of such facts lay the beginnings of scientific psychology, the science of the psyche.

Professor Spearman traces the rise of psychology and the course it has taken throughout the ages to the present day, carrying the reader pleasantly and not too arduously through the intricacies of opposing ideas and theories as these have in successive epochs come to the fore.

Granted that Capitalism arose under Catholicism and not, as Weber and even Marx believed, only with the loss of unified temporal power by Rome and the rise of the Protestant Reformation, individualism and the spirit of free inquiry; yet, as Fanfani explains, Catholicism and capitalism are unalterably opposed, two utterly different views of life and ethics, and any study of their interrelations must take note of that. A distinction must be made between what actually happened and how it should have happened; the moral question with its implication of the whole of Catholic doctrine permeates any factual, dispassionate analysis as such. He distinguishes between religious ethics and the actual apparatus of the Church. “The relations between capitalism and the Catholic Church as an organization must not be confused with the relations between capitalism and the Catholic religion”; “it should be plain to all how mistaken it is, in considering the relations between capitalism and Catholicism, deliberately to pause at this or that fact, this or that measure, this or that action, for which, whatever its results, responsibility lies not with Catholicism as a doctrine, but with some individual Catholic, be he Pope or sacristan.” An arraignment of capitalism on such grounds is almost literally an ideal one; it moves with an exclusively moral sphere, and it never allows the actual recording of history to be confused with constructive suggestiveness.

A Source of continual irritation in Canada, not only in industry and business, but among the great mass of the people, is the existence of affiliations of foreign organizations in labour ranks and the influence, upon Canadian workpeople and their affairs, of unions with their headquarters and greatest membership in the United States. Trades-unionism has made giant strides in Canada in the last twenty years, more than doubling its membership,’ but to-day international labour unions have three times as many local branches and members as Canadian central labour bodies (largely founded by former members of international unions who for various reasons severed their connection with the parent bodies and are for the main part in direct opposition to the international organizations), and twice the local branches and members of all Canadian labour bodies taken together.

Without going into instances or details the objections to such a situation can readily be appreciated. Under existing conditions Canadian labour, and indirectly Canadian business, can be dictated to by United States organizations possessing the balance of weight and power and Canada, perhaps against her own will and her own best interests, involved in labour wars which may be politically inspired across the border or waged purely for the benefit of workers in a foreign country. A feeling has long been gathering strength that Canadian labour should be organized in purely Canadian organizations and Canadian workingmen be free from foreign dictation and possible exploitation.

In 1929 the French archaeologists unearthed at Ras Shamra on the N. Phoenician coast the remains of a once famous city, Ugarit, and the story of the wonders there brought to light is familiar to many. Now there has come to light another and in some respects even more important city. Nearly opposite where the R. Khabour flows into the Euphrates (the “Chobar” of Ezechiel i.i, etc.) is a mound, Tell Hariri, where M. Parrot has been working since 1933. His report on his third campaign, December 1935 till March 1936, is full of interest. For here stood a mighty city on the Middle Euphrates, on a line drawn between the island of Cyprus and Ecbatana, and somewhat below Carchemish, which has now been identified as Mari, one of the eleven “cities of royalty” according to later scribes, and ranking with such well-known cities as Kish, Erech, Ur, Agade, etc. Previous to these excavations little was known of Mari, though the name of one of its rulers had appeared in an inscription, and it was also known that the famous dynasty of Isin had been founded by a Semite from Mari, c. 2180 B.C. Up to date two main features have appeared: an immense palace and a series of superimposed temples of Ishtar. The last of these temples was destroyed by Hammurabi in a campaign conducted from his thirty-third to thirty-fifth year. Under it was an earlier, pre-Sargonic temple with an extraordinary wealth of ex-votos, etc., the whole surrounded by a wall.