d. Didymus Alex. (p. 147).

e. Gregory Nys. (pp. 147- 148).

And as clearly stated by

a. Bishop Morton (p. 148).

b. Richard Hooker (pp. 149-153).

(4) How comes it to pass that early Christian Apologists are found ridiculing heathen idolatry in language which might readily have turned against such worship in Christian Churches? (P. 153 sqq.)

(5) Did the Corinthian Christians in St. Paul's days believe the doctrine of the Real Objective Presence? (P. 163 sqq.)

(6) Did the Apostles understand the words of Institution as teaching the Real Objective Presence? (P. 166 sqq.)

(7) For what purpose are we to believe this Presence in the Elements vouchsafed? (p. 176 sqq.)

CONCLUSION. The holding of the Real Objective Presence, rather than its rejection, involves a low view (p. 180 sqq.) of Christ's Real Presence (p. 191 sqq.) and of Christianity (p. 197 sqq.); and cannot be cleared from the charge of idolatry (p. 199 sqq.).

APPENDIX.

NOTE A-On the Testimony of the Fathers on the subject of Eucharistic Worship. (Pp. 203-224.)

NOTE B. On the Testimony of the Liturgies on the subject of Eucharistic Worship. (Pp. 225-238.)

NOTE C.-On Elevation, and its Relation to Eucharistic Worship. (Pp. 239-253.)

NOTE D.-On Interpretative Dicta of the Fathers. (Pp. 253-266.)

NOTE E.-On the Patristic Use of the Terms Figure, Type, and the like, as applied to the Eucharist. (Pp. 266-302.)

NOTE F.-On the Res Sacramenti of the Eucharist, as in the condition of Death. (Pp. 303-316.)

NOTE G.-On the Sayings of the Fathers concerning the Sacramental Body of Christ, and concerning His Church and His Poor. (Pp. 317-329.)

NOTE H.-On the Teaching of the Fathers as to the Res Sacramenti of the Eucharist being the object of Spiritual Senses. (Pp. 329-350.)

EUCHARISTIC WORSHIP WORSHIP IN THE

ENGLISH CHURCH.

THE narrative I am going to relate is one which, though cursorily passed over, or but slightly alluded to in many Ecclesiastical histories, seems (if at all reliable) to deserve a more prominent position among the records of the middle ages.

In the thirteenth century there was a certain nun named Juliana, to whom, at the time of her prayers, in ecstasies and visions, was continually shown a moon as with a limb obscured, or as with a dark rent or fissure in it. And afterwards was made known to her by revelation the interpretation of this vision. By it, we are to understand, was signified that there was something yet lacking in the Church on earth; that because of this want there was an obscuring of her glory; and that this eclipse of her light must continue until there should be given to her a special festival to be kept in honour of the Mystery of the Eucharistic Presence.* This led at first to a

See L'Aroque's History of Eucharist, Walker's translation, pp. 579, 580; Albertinus, De Eucharistiâ, p. 973; and especially Dallæus, De Cultus Rel. Objecto, pp. 282-285, Geneva, 1664. See also

B

local festival in the Diocese of Liége. But after the death of Juliana, the matter was urged on by one of her friends named Eva, who had formerly been among the acquaintances of the ecclesiastic who then sat on the Papal throne. To him were communicated the vision and the revelation. Cardinals were consulted; and at last Eva received from the Pope an assurance that the longing desire of her heart should be granted.

The Pontiff wrote to her out of the fulness of his joy at being thus made an instrument of giving to the Church her full-moon splendour, bidding Eva to rejoice with great joy at the appointment of the festival of Corpus Christi.

"Let thy soul," he said, "therefore magnify the Lord, and let thy spirit rejoice in God thy Saviour; because thine eyes have seen thy salvation, which we have prepared before the face of all people."*

This was in the year 1264. After the death of Urban IV. the new festival was for a time discontinued, but was revived by Clement V. at the Council of Vienne, in 1311.

It will hardly be supposed that such an account as this of the origin of one of the most important festivals of

Hospinian, Hist. Sacr., lib. iv. “De Corporis Christi Festo," tom. iii. pp. 326 sqq., Op., Genev. 1681; and Mosheim's Eccles. Hist., edit. Soames, vol. ii. p. 569; Gieseler, Eccles. Hist., vol. iii. pp. 325, 326, edit. Clark; Canon Robertson's Hist. of Ch. Ch., vol. vi. pp. 444, 445, 1874. At whatever date the story arose, it was certainly not the fabrication of Bale. The variations in the narrative are unimportant. *See Hospinian, Opera, tom. iii. p. 327.

the Romish Church should have been allowed to pass unchallenged. It does not appear to be found in any historical record for nearly a hundred years after the date at which the Festival was appointed.*

* If Gieseler is right, it is first mentioned, and without details, by Johannes Hoesemius, Canon at Liége, about 1348; and the full narrative did not appear before the Historia Revelationis b. Julianæ " of J. Blærus Diesthemius, in 1496. Afterwards appeared a "Life of Juliana," professedly by a contemporary author. (See Gieseler's Eccles. Hist., vol. iii. p. 326, edit. Clark.)

It may be thought, however, that Hoesemius could hardly have been altogether wrong as to the festival having an origin connected with Liége. There may have been contemporaries of his there, to whose parents the circumstances might have been familiar, not to mention the probability of his having access to some local records.

That Ægidius (closing his history in 1251) makes no mention of the festival could only go to prove that its institution at Liége was somewhat later than the common opinion.

The Bollandists (following Fisen, "De prima origine Festi Corp. Chr.") maintain the integrity of the narrative of Juliana and Eva, and that there is a MS. account by a writer of the same age. They add: "Auctorem hunc Synchronum non longo intervallo (verba sunt Bartholomæi Fisen) secuti sunt Joannes Holsemius Canonicus Leodinensis, Joannes Ultramosanus, et Joannes Warnantius, qui inter res a popularibus suis gestas historiam hanc breviter sed diserte commemorant: scripserunt autem sub annum MCCCXXX. Ejusdem meminit auctor Magni Chronici Belgici. Sed hi omnes fere de Institutione festi Venerabilis Sacramenti apud Leodienses agunt, absque singulari mentione Julianæ Virginis; ad quam ejus originem primam deduxit Joannes Diesthemius Blærus, Leodii ad S. Jacobi Prior e Benedictinâ familiâ; qui anno мccccxcvi. scripsit de ea re commentarium." (Acta Sanctorum, Aprilis Tomus Primus, p. 436, Apr. 5.)

Bishop Wordsworth says of the history of Juliana: "This account of the origin of the festival may be seen in a work, now in the thirteenth edition, by Dom. Giuseppe Riva, Penitentiary of the Cathedral of Milan, A.D. 1862, p. 300." (Tour in Italy, vol. ii. p. 118.)