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xxviii move, famous Sanctuaries, the inner life of and wonderful events connected with persons still living who have acquired a reputation for sanctity. This busy writer directly or incidentally has dealt with that famous ecstatica Anne Catherine Emmerich; the Crucifix of Limpias; Our Lady of Campocavallo; S. Januarius; the Ven. Maria d’Agreda; Gemma Galgani; Padre Pio Pietralcina; that gentle soul Teresa Higginson, the beauty of whose life has attracted thousands, but whom Fr. Thurston considers hysterical and masochistic and whose devotions to him savour of the “snowball” prayer; Pope Alexander VI; the origin of the Rosary; the Carmelite scapular; and very many themes beside. Here we have a mass of material, and even a casual glance through these pages will suffice to show the ugly prejudice which informs the whole. The intimate discussions on miracles, spiritual graces and physical phenomena, which above all require faith, reverence, sympathy, tact and understanding, are conducted with a roughness and a rudeness infinitely regrettable. What is worse, in every case Catholic tradition and loyal Catholic feeling are thrust to one side; the note of scepticism, of modernism, and even of rationalism is arrogantly dominant. Tender miracles of healing wrought at some old sanctuary, the records of some hidden life of holiness secretly lived amongst us in the cloister or the home, these things seem to provoke Fr. Thurston to such a pitch of annoyance that he cannot refrain from venting his utmost spleen. The obsession is certainly morbid. It is reasonable to suppose that a lengthy series of papers all concentrating upon certain aspects of mysticism would have collected in one volume, and it is extremely significant that in the autumn of 1923 a leading house announced among Forthcoming Books: “The Physical Phenomena of Mysticism. By the Rev. Herbert Thurston, S.J.” Although in active preparation, this has never seen the light. I have heard upon good authority that the ecclesiastical superiors took exception to such a publication. I may, of course, be wrong, and there can be no question that there is room for a different point of view, but I cannot divest my mind of the idea that the exaggerated rationalization of mystical phenomena conspicuous in the series of articles I have just considered may be by no means unwelcome to the Father of Lies. It really plays into his hands: first, because it makes the Church ridiculous by creating the impression that her mystics, particularly friars and nuns, are for the most part sickly hysterical subjects, deceivers and deceived, who would be fit inmates of Bedlam; that many of her most reverend shrines, Limpias, Campocavallo, and the sanctuaries of Naples, are frauds and conscious imposture; and, secondly, because it contemns and brings into ridicule that note of holiness which theologians declare is one of the distinctive marks of the true Church.

There is also evil speaking of dignities. In 1924 the Right Rev. Mgr. Peter de Roo published an historical work in five volumes, Materials for a History of Pope Alexander VI, his Relatives and his Time, wherein he demonstrates his thesis that Pope Alexander VI was “a man of good moral character and an excellent Pope.” This is quite enough for Fr. Thurston to assail him in the most vulgar and ill-bred way. The historian is a “crank,” “constitutionally incapable,” “extravagant,” one who writes “queer English,” and by rehabilitating Alexander VI has “wasted a good deal of his own time.” “One would be loath to charge him with deliberate suggestio falsi,” smugly remarks Fr. Thurston, and of course directly conveys that impression. As to Pope Alexander, the most odious charges are once more hurled against that maligned Pontiff, and Fr. Thurston for fifteen nauseating pages insists upon “the evil example of his private life.” This is unnecessary; it is untrue; it shows contempt of Christ’s Vicar on earth.

The most disquieting of all Fr. Thurston’s writings that I know is without doubt his article upon the Holy House of Loreto, which is to be found