Franciscan Studies

298 FRANCISCAN STUDIES of this fact on pp. 169 et seq.: "Anger must be understood to exist in God improprie et metaphorice.” But the author unfortunately does not apply this sound explanation on page 171, footnote 32, which is not quite intelli­ gible to us. For he writes: "It is true, Arnobius denies this debased form of anger in God. But he is denying this form of anger, not because it is debased, but because it is anger. For him there was only one kind of anger, and that was vicious by its very nature. So by denying it to God, he was denying, as far as he was concerned, all divine anger. That he admitted punishment of sinners after death was not considered by him to be an ad­ mission of anger in God. It is merely another instance of his attempt to fit his pagan background into his poor grasp of Christian truth.” We hardly believe that by such reasoning the author could convince his opponents in the interpretation of Arnobius. It appears that Fr. Ermin fails to make the necessary distinctions of terms, which would easily bring into agreement most of the conflicting texts in Arnobius’ writings. And it seems that the difference between Arnobius and Lactantius — the latter maintained anger in God — is a question of mere terminology. If Lactantius defines anger as "a motion of the soul rousing itself to curb sins” (p. 129), he has a different notion from that used by Arnobius, hence what the one denies is not affirmed by the other. We make these remarks in order to recall the golden rule of interpreta­ tion, namely: "Understand an author, if possible, better than he understood himself” ; or as Scotus has put it: "Ex dictis eorum volo rationabiliorem in­ tellectual accipere quem possum” (Ox. I, d. 8, q. 5, n. 8). This criticism does not imply that we are not aware of the merits of this work. The scheme and analysis of texts in this dissertation are of high quality. A very extensive bibliography and indices enhance its value. Tofether with the other volumes of this series: Alfred C. Rush, C. Ss. R., >eath and Burial in Christian Antiquity (1941); Francis J. Reine, The Eucharistic Doctrine and Liturgy of the Mystagogical Catecheses of Theodore of Mopsuestia (1942) ; Emil Schneweis, O. F. M. Cap., Angels and Demons according to Lactantius; and the excellent study by Joseph C. Plumpe, Mater Eccles'ta, an inquiry into the concept of the Church as Mother in early Chris­ tianity, Fr. Ermin’s work constitutes a valuable and even indispensable addi­ tion to our theological libraries. P h il o t h e u s B o e h n e r , O. F. M. Franciscan Institute, St. Bonaventure College, St. Bonaventure, N. Y. My Father’s Will. By Francis J. McGarrigle, S. J., Ph. D. (Milwaukee, Wis.: The Bruce Publishing Co. 1944. Pp. v+323. $2.75.) The fact that this work has been accepted among the outstanding books that go to make up the "Religion and Culture Series, will perhaps suffice to recommend it as something above the ordinary. Perusing the volume one will readily understand why. The subject matter in itself is of universal and perennial interest and of capital importance to the spiritual life of every Christian soul. The treatment is solidly scientific and literary. The BOOK REVIEWS 299 author is well qualified both by training and wide experience to handle such a topic in a competent way. Father McGarrigle sets out to show that the secret of all sanctity and perfection is to be found in reverent accomplishment of God’s will in every respect. The highest goal of all human endeavor is God’s will expressed in the obligation of all, without exception, to achieve personal sanctity in this life. There is no other purpose to life. Both God’s glory and man’s best interest are crystallized in the divine injunction enunciated by St. Paul: "this is the will of God, your sanctification.” The author writes: "All are expected to be holy; man was created for this alone. Hence, all lives, no matter how they may be circumstanced, are the right...