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BOOK REVIEWS 329
pp. 186, 236, 248, 261); others are retained from the older work (see
footnotes, pp. 244, 284). To the latter category belongs the mis-
statement that Luke is, "next to Paul, the most voluminous writer in
Christian scripture" (p. 7; older book, p. 19). Unless one assigns
Hebrews to Paul — and McLachlan does not — Luke's extant writings
are more extensive even than Paul's. Elsewhere he accepts too blindly
what he reads in others. On page 288 he quotes under (c) and (d)
statements of Harnack which if tested would have been found incorrect.
Similarly on page 14 he speaks of avarbi-aadat as a current expression
(following Wendland), while on page 77 (following Blass and Zorell) he
assigns the word only two occurrences "elsewhere in Greek literature."
As a matter of fact neither statement is correct. Nor is it true that
Antipas was the only Herod to bear the title of Tetrarch (p. 30). The
use of "agrapha" in the singular (p. 238) and the name "Seleucus
Nicanor" (p. 12) can scarcely be blamed on the printer. The variation
between "Antiochian" and "Antiochean" is unimportant, but the use
of "Acts ii" for Torrey's "II Acts" and of " n-i B.C." for Thackeray's
"ii-iB.c." is confusing. Also in dealing with the abbreviations for
textual criticism carelessness is shown (e.g., pp. 99, 126, 292), in one
case (p. 98) an "old German" version has been assumed apparently
from Hort's ger l (i.e., a Latin codex Sangermanensis). In view of the
emphasis laid upon textual matters these faults are not reassuring.
The beginner will not secure a clear and systematic idea of Luke's
work from this volume and the scholar will not increase his knowledge
by reading it. But the reader who is neither beginner nor scholar will
find in it a number of interesting suggestions.
Henry J. Cadbury
Andover Theological Seminary
THE CATHOLICISM OF SAINT AUGUSTINE 1
In the present study, more than in the two preceding volumes of the
series, 1 Batiffol's tone is that of the apologist rather than of the dis-
interested historian. In fact, he has written definitely in opposition
to Harnack and Reuter, who are frequently mentioned; against whom
Batiffol shows Augustine was not "the father of Catholicism," but the
child; not " the desperate sceptic seeking a last resort in Church author-
ity," but the enamored admirer, who "loved what he believed." It
is this trait in Augustine that Harnack and Reuter missed and Batiffol
1 Le Catholicisme de Saint Augustin. By Pierre Batiffol. Paris: J. Gabalda,
1920. 2 vols., viii+276 and iv+278 pages. Fr. 14.
2 The first of the series was L'&glise naissante, 1909, now in the seventh edition;
the second was La paix constantinienne, 1914, now in the second edition.
330 THE JOURNAL OF RELIGION
makes us see. The book is not a life of Augustine, nor even an intro-
duction to his writings; it is just what it claims to be — "St. Augustine's
Catholicism." The evolution of Augustine's ecclesiology is traced
through his struggle with Manicheism, Donatism, and Pelagianism.
The first conflict brings out his ideas on faith; the second, his ideas on
church unity, sacraments, priesthood, apostolicity; the third, his ideas
on grace, and incidentally on the relation of Africa and the whole Catholic
world to Rome. To Augustine the " Church and Christ are one person"
(p. 546), whose living authority is what we needed to make us sure —
securus judical orbis terrarum. Non intelligendi vivacitas sed credendi
simplicitas is the source of that consensio populorum atque gentium which
"holds" him (p. 16). Out of this "simplicity of belief" grows that
"universal and robust custom" (p. 32), and mores perducunt ad intelle-
gentiam (p. 52). This understanding of the " true faith," quod antiquitus
veraci fide catholica praedicatur et creditur per ecclesiam Mam (p. 492),
is the gift of the Magister intus, without whose teaching the preaching
we hear is but inanis strepitus (p. 63). The very bishops and doctors
of the Church thus do but "retain what they have found, teach what
they have learned in the Church" (p. 488). Here is the force of Augus-
tine's "love of what is believed." Love leads to "the understanding
of what was formerly only believed " (p. 62). And so " we do not remain
in beastly infancy" — ne in bruta infantia remaneamus (p. 61) — but
advance in knowledge as we advance in love of the true and good, not
by "correcting" the former beliefs, but by "emending" them — ipsa
plenaria concilia saepe priora posterioribus emendari, cum aliquo experi-
ment rerum aperitur quod clausum erat et cognoscitur quod latebat — "as
new experiences reveal what was hidden and teach what was unknown "
(p. 38). He does not mean we believe without reason — turpe est sine
ratione credere (p. 9), and yet nemo nisi per amicitiam cognoscitur (p. 535).
He does not question the truth of Cyprian's extra ecclesiam nulla salus
(p. 545), and that the sacraments are efficacious ex se unless infidelity
be an obstacle to grace (p. 160), but he is careful to observe that there
are "incredibly many" pagans, Jews, and heretics, who are "saved by
prayer." Hos coronat in occulto Pater in occulto videns (p. 248). Batif-
fol's book should be a beneficent contribution to the religious literature
of our day, insisting as it does on what we so much need — more ardent
love of the true and good to enliven our cold intellectuality.
J. N. Reagan
Chicago
