conferred by Act of Parliament, and when England virtually was severed by it from the Roman Communion."

In 1532 by an Act entitled "The Submission of the clergy" the king received their pledge not to legislate in ecclesiastical matters in Convocation without his royal leave. By this "Submission" the English Church deprived itself of all corporate action; and in the same year the aged Archbishop Warham died. "We cannot doubt," writes the late Dr. James Gairdner, the most competent judge of the events of this reign and himself not a Catholic, "We cannot doubt that the event (i. e. the death of the Archbishop of Canterbury) at once suggested to the King a new method of achieving his end" and divorcing Queen Katherine. He obtained from the Pope the appointment of Thomas Cranmer, a priest who in defiance of the canons had secretly married in Germany the niece of Osiander, the German Reformer, as a second wife.

Having secured this appointment from the Holy See, the King directed Cranmer to consider the divorce question, and the decree having been pronounced by the subservient archbishop, Henry made Anne Boleyn his Queen on June 1, 1533. Six months later the Convocations of Canterbury and York, under strong royal pressure formally accepted the declaration that "the Bishop of Rome has not in Scripture any greater jurisdiction in the Kingdom of England than any foreign bishop." Finally in March, 1534, the severance of England from Rome ecclesiastically was effected by the Supreme Head act which styled the King the only "Supreme Head in earth of the Church of England" and granted him the most ample powers of ecclesiastical Visitation. Then the final touch was given to the work by the Act of Verbal Treasons, by which it was declared to be high treason to "imagine" any bodily harm to either the King or Queen or "to deprive them of their dignity, title, style," etc.

The change had now been effected: England was cut off from the jurisdiction of Rome. Some men, like the Venerable Bishop Fisher, Blessed Sir Thomas More, the heroic Carthusians and others, refused to burden their consciences by taking the required oath and preferred imprisonment and death. For the most part the clergy and monastic houses gave way and did what was required of them. But there can be little doubt that the nation at large disliked the King's proceedings. In spite of the act for Verbal Treasons, which was wide enough to catch anyone guilty of a mere expression of opinion, "on no other subject during the entire reign have we such overt and repeated expressions of dissatisfaction with the King and his proceedings," as Dr. Gairdner with the fullest knowledge of this period declares. For, as he says, "the ecclesiastical headship was without precedent and at variance with all tradition:" . . . "It was a totally new order in the Church."

My purpose does not lead me to speak of the exercise of ecclesiastical jurisdiction by the King, in virtue of this new Headship over the Church. As, by virtue of his authority, he had bidden Archbishop Cranmer to pronounce the sentence of divorce, which the Pope had refused, so in the dissolution of the religious houses, he pronounced the monks and nuns in his kingdom freed from the vows they had made to God. In the exercise of the royal supremacy in matters ecclesiastical he appointed Thomas Crumwell, a layman, his Vicar General, and in this capacity, Crumwell presided at all meetings of Bishops and regulated all discussions upon spiritual affairs.

There were various other religious changes initiated during the remainder of this reign, like the destruction of shrines and the prohibition of devotion to the saints, but it is one of the perplexing problems of this time why there was not a more radical reconstruction of religion in England upon the lines of the Lutheran principles of the Reformation. The fact is that, though for his own purposes Henry was willing enough to get rid of the Pope, he was never a Lutheran at heart. He had defended Catholic principles against the German Reformed doctrines in his work on the Seven Sacraments. He never wholly lost his Catholic instinct, and to the last he maintained with a strong hand the ancient Catholic Sacramental teaching, and in particular in regard to the most Holy Eucharist and the doctrine of Transubstantiation. In this regard the reforming party, as long as he lived, was kept in check and had to wait for the King's death to secure further changes.

To us Catholics, by the act of cutting England from Rome, the principle of Christian Unity was rejected and sacrificed. The branch cut from the tree no longer feeds upon the sap of the parent stock, and disintegration is merely a matter of time. We who look back over the centuries, which have passed since the severance of the English Church from Union with Rome was effected, can see how the disintegration as to doctrine, has gone on ever since. Few can deny that it is still proceeding at a rate, which is rightly alarming those who still cling even to the shreds of the religious formularies evolved in the Reformation settlement. Hundreds of religious bodies, all claiming to be Christian and all differing on vital and essential matters of belief, can be seen round about us to-day. The process of division is still going on and it must continue where there is no authority to speak with a divine commission. We Catholics, as we review this chaos, may well thank God that our English and Irish forefathers have fought and suffered to maintain for us the Christian principle of a Supreme authority in religion.

II

II

THE HOLY MASS

TO-DAY I propose to speak about the Most Holy Eucharist. The Sacrifice of the Mass is the central doctrine of our religion. In it, as we Catholics firmly believe, there is renewed on the Christian altar the sacrifice of Calvary, and by God's power, at the words spoken by the priest, the bread and wine is changed into the very Body and Blood of our Lord. The word used by the Church to express this change of substance is Transubstantiation; and in the mystery of our Faith we hold that we have, under the outward appearances of bread and wine, the true and real presence of our Blessed Lord. As truly and as really as our Saviour, God and man, walked this earth in the days of His pilgrimage, blessing the sick, curing diseases at His touch, and teaching the way of life to the multitudes, so do we firmly believe and hold, that He is amongst us to-day under the Eucharistic forms, ready to help and encourage the weary, to console the afflicted, to bring the assurance of His pardon to the penitent.

I am not proving this. I am only stating it, as the firm faith we hold as Catholics. Moreover, not only is the Mass our Christian Sacrifice; but in the Holy Eucharist we have the food of our souls and the proper sustenance of our spiritual life in this world. We hold and truly believe that in Holy Communion we receive really and in fact, and not in any mere figurative sense, our Blessed Lord Himself—Body, Soul and Divinity. This is our faith to-day as it was the unbroken belief of the Catholic Church from the earliest tunes. All round about us now we see other religious bodies, claiming to be Christian which do not share our teaching, and it is good to try and understand how this has come about. The key to the explanation lies in the teaching of Reformation principles in the sixteenth century.

When Henry VIII. died, on January 25, 1547, for the first time in history the king had made himself supreme not only in affairs of State but in religion. Many minor changes, besides the destruction of the religious life and the suppression of the monasteries, naturally marked and followed upon the rejection of the Catholic principle of papal authority and the assumption by the king of Supreme Headship over the Church in England. The hopes, entertained by the German Reformers of being able to obtain the adherence of the