Franciscan Studies

302 FRANCISCAN STUDIES The aversion of the Franciscan friars who blazed the way to the Far East, to the pagan and immoral practices of the Tatars (this spelling is more correct than Tartars) does not imply that they were prejudiced or unfriendly to these people or that they misunderstood "things of a spiritual and re­ ligious nature” pertaining to them (pp. 43, 44, 64). The fact that they de­ nounced the vices and superstition of the Nestorians, does not mean that they were not speaking the truth (p. 29). Theological discussions with persons of a different faith, particularly in the case of Catholic missionaries who make it their task to convince their opponents of their errors if they consent to listen to them, are not "mostly idle and always unpleasant dis­ putes” (p. 25). It is not fair to Brother Bartholomew to say that he did not have the "heart to undertake the return journey” (p. 55), when it was sickness that prevented his return. After mentioning that the two friars who were sent with the Polos turned back (because they thought it useless to continue their journey at that time) and that young Marco was the only one presented to Kublai Khan in place of the hundred doctors for whom he had asked (p. 94), it would have been well to indicate at least that subsequently Father John of Montecorvino went to China and stayed in China as a successful missionary and that he was followed by numerous other Franciscan friars. That would have conveyed a better idea of developments. Montecorvino went to Khanbaliq (Peking) at the same time that Marco Polo was returning to Europe. Nor is it correct to say that Columbus’ "caravels did not carry priests or mis­ sionaries in the first attempt” (p. 9 4 ); on his first voyage Columbus was accompanied by the secular priest, Pedro de Arenas, as is proved by the latter’s journal which was discovered in the latter part of the last century (cf. Boletin de la Academia de la Historia, XVIII {Madrid, 1891], 551554 ). For the most part, however, the author gives due recognition to the Franciscan friars, particularly Father John of Piano Carpine and Father William Rubruk, who were the first to open communication between the Orient and the Occident. He shows how the journeys and journals of these pioneer travelers in great measure corrected the false views which the people of Europe had till then of the Asiatic continent and its peoples. He is well acquainted with the source material and literature on these important his­ torical characters and journeys. Those who are familiar with the story will find themselves well repaid by a careful perusal of Marco Polo’s Precursors. M arion A. Habig, O. F. M . St. Francis of Assisi Friary, New York City. De Praesentia Reali et Transsubstantiatione Eucharistica in Traditions Africana post Augustinum (Dissertatio: Pontificium Athenaeum Antonianum). By George Mosquera, O. F. M. (Empresa Editora “El Comercio,” Quiti in Aequatore, 1943. Pp. 53.) This dissertation is a brief, but quite exhaustive, study of the limited material at the disposal of the author. Its importance lies in the fact that BOOK REVIEWS 303 it treats of the doctrine on the Eucharist in that section of Patristic literature which is usually passed over in silence. The period embraced in this study extends from the death of St. Augustine (430) to the invasion of Africa by the Saracens at the end of the seventh century. As sources of his work, the author cites ten African writers, among them St. Quodvultdeus of Carthage (d. about 453) and Fulgentius of Ruspe (d. 532). Added to their writings are two anonymous discourses of probable African origin. The subject matter of the dissertation is distributed over three chapters. In the first chapter the author gives the teaching of the African Church concerning the consecration and various related subjects. Interesting in this chapter are the references to the names of the Eucharist and to the Epiclesis; the word Missa is used, but only in its original meaning of any liturgical function. Though an invocation of the Holy Ghost is mentioned, it should be understood, not in the sense of an Oriental...