In the course of twenty centuries the simple message of Christ has developed in many directions, like the mustard-seed of the Gospel. Dogma, moral theology; canon law, administration and organization have branched out, together, into a gigantic system which gives the impression of providing all the answers the world needs become heaven on earth.

The only answer the system does not contain is the personal answer of each soul to its Maker. That is the soul's own and exclusive preserve. It also happens to be to be the only answer that really matters. St Paul made that abundantly clear in his statement on the nature of true love (I Cor. 13). The worth of the whole system, its vitality, its measure and stature in terms of final redemption, all this depends ultimately on the individual soul's response to Christ and his Church. Tiaras, honours, demonstrations, movements, vestments or medals will not be restored at the Last Judgment to cover our personal nakedness.

One of the tragedies of our time is that practically the whole world has the idea that it is not called to prayer. Yet the paths of prayer form the map of life. It seems odd that, at a time when men are not ony off the road but have forgotten there is one, the need for direction is still questioned. For it is spiritual direction which helps men both to find and follow the ways of God. But there are still those who deny its neccesity completely, even in the pursuit of the highest sanctity. More commonly it is simply stated that it is not so necessary these days. This applies, presumably, even to the youth of today. It is argued that the young show no liking for direction. They are more independent of mind and better educated than in the past, and so less in need of direction, and sooner able to read spiritual authors for themselves.

The next clause in the ‘Our Father’ that presents itself is ‘Lead us not into temptation'. The beginning of the ‘Our Father’ is a prayer, not so much that his will might be done directly as that we may really and truly wish it to be done. I ask to be enlightened, that my will may be strengthened, that I may always want to do Your will’, I want it as perfectly as I know I shall want it in heaven.

From ‘Give us this day our daily bread’ onwards, we pray for protection from sin, from the danger of falling away from God. We are so liable to be drawn away by the fascination of trivialities. I ought to want even to deprive myself of perfectly innocent pleasures in this world if thereby God's Will be better done. And I want, too, to be protected from falling into sin. Why is it that we ask, ‘Forgive us our trespasses'? Why is it that we make that petition? Because we are aware that since sin came into the world it has spread itself all over the world.

Every word of Christ is good it has its missions and its purpose, and does not fall to the ground. It cannot be said that He should ever speak transitory words, who is Himself the very word of God, uttering, at His good pleasure, the deep counsels and the holy will of Him who is invisible…. All His sacred speeches, though clothed in a temporary garb, and serving an immediate end, … yet all have their force in every age, …

These words are Newman's, quoted in Dr Seynaeve's recent Newman's Doctrine on Holy Scripture, an important monument of scholarship in a province hitherto neglected.

On the Continent last year, I was told about someone who, hearing Newman's name mentioned, remarked: ‘Isn't he the man that held the theory of the obiter dicta?’ I was also told by a Roman student of some years back that, in his time at Rome, Newman would be mentioned among the Adversarii, when the question of the plenary inspiration of Scripture was under discussion.

To say that Dom Rembert Sorg's Holy Work disappoints the hopes it arouses, is not to deny that it was an essay well worth writing. It attempts to show the relevance of the monastic tradition concerning manual labour not only for the rejuvenation of the monastic life itself but also for the solution of the problems of Christian labour in a pagan society. Let it be said at once that its claim to present a theological rather than an historical justification of its approach is somewhat exaggerated. It assembles a number of reflections which have a theological bearing, but they are not built into a cumulative and cogent argument, a weakness which reveals itself clearly in the important final chapter on the laity. To those not already favour. ably disposed to the author's thesis, its presentation will seem uncomfortably divided between two methods, neither of which is adequately used for it dispenses with a detailed historical treatment without compensating for it by a sufficiently judicious theoretical one.