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ST.  BASIL'S  SEMINARY 

TORONTO,  CANADA 


LIBRARY 


GIFT  OF 

St.  Michael's  College 


'•  Opto  magis  sentire  compunctiontm  quam  scire  jus  definitionem. " — a  Kempis. 


<JU     ^W    oHe>W® 


A  Monthly  Journal  for  Priests, 


EDITED  BY  REV.  W.  J.  WISEMAN,  S.  T.  L. 

FERMISSU    ORDINARII. 


/VOI,.   IV.    1885-6 


FR.    PUSTET, 
PRINTER  TO  THE   HOLY  APOSTOLIC   SEE,  AND  THE  SACRED  CONGREGATION   OF  RITES. 

FR  PUSTET  &  CO., 

PUBLISHERS,  50  &  52  BARCLAY  STREET,  NEW  YORK. 
P.  O.  BOX  3627. 

BRANCH  HOUSE  :  204  VINE  STREET,  CINCINNATI,  OHIO. 

RATISBON  (Bavaria),  GERMANY. 


APR  25  W32 


I0pfo  magi's  smiire  compunctionem  quam  scireejus  definitioncm." — a  Kempfs. 


VOL.    IV.  NOVEMBER,    1885.  No.  i. 

THE  APOSTOLIC  FACULTY,  FORM  I.,  N.  20. 

In  this  month  of  the  Holy  Dead  it  is  a  task  no  less  pleasing  than 
proper  to  devote  a  few  pages  of  THE  PASTOR  to  the  interests  of  the 
faithful  departed.  For  their  sakes  freely  have  we  received  and  bounti- 
fully, but  only  that  freely  and  bountifully  we  may  bestow.  We  shall, 
therefore,  survey  the  wealth  of  alms  placed  at  our  disposal  by  faculty 
n.  20  for  distribution  among  the  souls  in  purgatory. 

[260.] 

Ex  indulto  Sacrae  Congregationis    de  By  indult  of  the  Propaganda  granted 

Propaganda  Fide  diei  15  Decembris  1833  the  archdiocese  of  Quebec,  Dec.  15,  1833, 

concessum  est  ut  in  Ecclesiis  Archidioe-  Masses   of  Requiem   may  be   sung  with 

ceseos  Quebecen.  Missae  de  Kequie  ar-  permission  of  the  archbishop   on  minor 

bitrio  Rmi   Archiepiscopi    pro    tempore  doubles,  unless  they  be  holidays,  octaves 

cani  valeant   diebus,  in  quibus  occurrat  or  privileged  ferias.    Now,  as  that  indult 

Festum  ritus   duplicis  minoris    tantum,  referred  only  to  Requiems  thct  are  sung, 

exceptis  tamen    festis   de  praecepto  ser-  (apart  from  those  celebrated  on  the  day 

vandis,    octavis    ac    feriis    privilegiatis.  of  demise,  the  third,  seventh,  thirtieth  or 

Quum  vero   in   hoc   indulto   agatur   de  anniversary  day),  the  present  archbishop, 

Missis  de  Requie  cum  cantu  extra  tamen  in  order  to  put  an    end    to  controversy 

diem  obitus,  tertium,  septimum  et  triges-  and  to  the  varying  customs   growing   up 

imum  ac  anniversarium,  hodiernus  Rmus  in  different  places,  humbly  requests  a  so- 

Dominus  Archiepiscopus  Quebecen.  ad  lution  of  the  following  Dubia: 
finem  imponendum  diversis  interpreta- 
tionibus  et  consuetudinibus  in  eadem 
Archidioecesi  existentibus  a  Sacra  Rituum 
Congregatione  humiliter  insequentiuna 
Dubiorum  solutionem  postulavit,  nimi- 
rum: 

Dubium  I.  An    indultum   praedictum  I.  Are  Requiems  sung  without  sacred 

extendatur  ad  Missas  cum  cantu,  etiarnsi  ministers,   (missae    cantatae)   and    after 

non  habeantur  ministri  sacri  nee  fiat  ab-  which  no  absolution  is  given,  included  in 

solutio  in  fine  ?  said  indult  ? 

Ad  I.  Affirmative.  Resp.:    Yes. 

Dubium  I[.  Quae  et  quot  orationes  di-  2.    What  prayers,  and  how  many,  are 

cendae  sint  in  talibus  Missis  ?  to  be  sung  in  such  Requiems  ? 

Dubium  III.  An   in  iisdem    cantanda  3.  Is  the  Dies  irae  to  be  sung? 
sit  Sequent  a  ? 


THE    PASTOR. 


Ad  II.  et  III.  Detur  Decretum  in  una  Resp.  to  2  and  3:  follow  decision  in 

Briocen,  cliei  12  August!  1854.  r.ri'>cvn,  dated  Aug.  12,  1854.  (Decree 

[243]  Vol.  III.,  p.  217). 

Dubium  IV.  An  in  earumdem  fine  fa-  4.  Is  the  absolution  to  be  given  after 

cienda  sit  absolutio  ?  these  Requiems  ? 

Ad  IV.  Ad  libitum;  nisi  accedat  man-  Resp.:  As  the  celebrant  pleases  ;  un- 

datum  illius  qui  eleemosynam  obtulit.  less  it  be  called  for  in  compliance  with 

Atque  ita  respondit  die  4  Septembris  the  desire  of  the  person  who  had  the  mass 

1875.  said.  (5628.) 


Among  the  apostolic  faculties  granted  our  bishops,  with  power 
to  subdelegate  the  same  to  their  clergy,  is  the  following  : 

"  20.  Singulus  feriis  secundis  non  impeditis  officio  novem  lectionum 
vel,  eis  impeditis,  die  immediate  sequent!  celebrandi  missamde  Requie, 
in  quocumque  altari  etiam  portatili,  et  liberandi  animas  secundum 
eorum  intentionem  a  purgatorii  poenis  per  modum  suffragii." 

Every  Monday  on  which  a  Requiem  mass  is  not  excluded  by  an  office  of 
nine  lessons,  etc."  that  is,  every  Monday  on  which  a  low  mass  of  Requi- 
em is  permitted. 

What  offices  exclude  the  Requiem  low  mass?  It  is  hardly  necessary  to 
state  that  there  is  no  question  of  the  privileged  Requiems  on  the  third, 
seventh  or  thirtieth  day,  nor  of  special  favors  to  individuals  or  particu- 
lar dioceses.  But  what  nine-lesson  office  or  equivalent  forbids  a  low 
mass  of  Requiem  on  Mondays  to  priests  who  enjoy  the  privileges  con- 
tained in  the  faculty  quoted  ? 

The  readiest  and  doubtless  most  satisfactory  manner  of  replying  to 
this  question  is  to  quote  the  two  following  decrees  ;  the  first  from  the 
S.  C.-de  Prop.  Fide  dated  March  23,  1844,  the  second  from  the  Sacred 
Cong,  of  Rites,  dated  Sept.  4,  1875  : 

[261.] 

2.  An  per  officium  novem  lectionum,  By  the  words  "office  of  nine  lessons," 

dc  quo  agitur  in  facultate  n.  20  intelliga-  used  in  faculty  n.  20,  is  an  office  of 

tur  officium  duplex,  vel  etiam  officium  double  rite  only  meant,  or  is  a  semi- 

semiduplex  ?  double  office  also  included  ? 

Resp.:  Intelligitur  officium  duplex;  Reply:  Only  an  office  of  double  rite  is 

ofncium  vero  semiduplex  nonnisi  iis  die-  meant;  an  office  of  semidouble  only  on 

bus  quibus  juxta  rubricas  missae  defunc-  those  days  when  the  rubrics  forbid  a 

torum  celebrari  non  possunt.  Requiem. 

[202.] 

0  D.  hodierno  Vicario  Apostolico       The  Rt.  Rev.  Vicar- Apostolic  of  Schles- 
lolstein  Slewigis  a  Sacra  Congregatione    wick-Holstein,  was   granted  a  privilege 


APOSTOLIC   FACULTY,  N.  20.  3 

de  Propaganda  Fide  circa  celebrationem  for  the  celebration  of  Requiem  masses  to 

Missarura  de  Requie  concessum  fuit  pri-  the  following  effect:   "That  every  Mon- 

vilegium  quod  sic  se   habet:  Singulis  se-  day,  on  which  a  mass  in  black  is  not  for- 

cundis  Perils  non  impeditis  officio  novem  bidden  by  an  office  of  nine  lessons,  and 

lectionum  vel  eis  impeditis  die  immediate  when  so  forbidden,  then  on  the  next  day, 

sequenti  celebrando  Missam  de  Requie  Tuesday,  he  shall  enjoy,  by  saying  a  mass 

in  quocumque  altari  portatili  privilegium  of  Requiem,  the  benefits  of  a  privileged 

conceditur   liberandi   animas    secundum  altar,  whether  the  altar  on  which  he  cele- 

ejus  intentionem  a  Purgatorii  poenis  per  brates    be    fixed    or    portable."     Some 

modum  suffragii.     Quum  circa  hoc  privi-  doubts  having  been  raised  regarding  the 

legium  noiinullae  exortae  fuerint  difficul-  meaning  and  extent   of  this   faculty,  his 

tates,  praefatus  Rmus   Orator  ab  eadem  Lordship  requests  answers  to  the  follow- 

Sacra  Congregatione  insequentium  Dubi-  ing  queries  : 
orum  solutionem  expetiit,  nimirum: 

Dubium  I.  An  tale  officium  ix.  lectio-  I.  Among  the  offices  of  nine  lessons 

num  dictum  privilegium  prohibens  etiam  which  do  away  with  the  privileges,  are 

illud  censendum  sit  quod  ritusemiduplici  semidoubles  to  be  reckoned? 
celebretur ? 

Dubium  II.   An   in  casu  quo  impedita  2.  In.  case  Requiems  be  forbidden  by 

feria  n.  etiam  dies  immediate  sequens  sen  the  Tuesday  office  also,  does  the  privilege 

feria  ill.  similiter  impedita  sit  officio  ix.  lapse  for  that  week  ? 
lectionum,  (id  quod  saepe  evenit  secun- 
dum   Kalendarii    nostri  dispositionem,) 
privilegium  supradictum  pro  tali  hebdo- 
mada  omnino  cesset? 

The  direct  object  of  faculty  n.  20  is  the  indulgenced  altar.  "  In  hac 
facilitate," writes Sabetti,  p.  896,  "conceditur privilegium altarispersonale." 
Evidently  the  Vicar-Apostolic  supposed  that  the  privilegium  altaris  for 
Monday  or  Tuesday  might  be  contingent  upon  his  saying  mass  in  black. 
So  it  was,  and  is,  if  black  be  not  forbidden.  It  imports  very  much  to 
know,  then,  on  what  days,  speaking  of  Mondays  and  Tuesdays  as  men- 
tioned in  faculty  n.  20,  the  low  mass  of  Requiem  is  forbidden  to  those 
missionaries  or  others  who  have  obtained  the  privilege  in  question.  For,  if 
they  be  allowed  to  say  mass  in  black  and  do  not,  they  lose  the  privilege 
of  the  altar  for  that  week.  In  reply  to  the  inquiries  of  the  Vicar- Apos- 
tolic, the  Propaganda  furnished  the  following  authoritative  interpretation 
of  faculty  n.  20 : 

Quum  autem   memorata  Congregatio  The  propaganda  transmitted  the  pro- 

eadem  Dubia  pro  opportuna  solutione  ad  posed  Dubia  to  the  Sacred  Congregation 

Sacrorum  Rituum  Congregationem  trans-  of  Rites  for  solution.     Their  Eminences, 

miserit,  haec,  audita  relatione   ab  iafras-  after  considering  the  questions  and  tak- 

cripto  Secretario  facta  nee  non  voto  Rmi  ing  the  opinion  of  the  assessor  of  the  S. 

D.  Sacrae  Rituum  Congregationis  Asses-  Congregation  thereon,  decided  thus: 

soris,  declaravit:  In  casu  de   quo    agitur  In  this  case  low  masses  of  Requiem  are 

celebrationem    Missarum     lectarum     de  forbidden  only  on  holidays  of  obligation, 


THE  PASTOR. 


Requie,  praeter  Vigilias,  Ferias  et  Octavas    on  double  majors,   on  feasts  of  fiist  or 

de   praecepto  ser-    second  class,  on  the  privileged  vigih  and 

vanda,  impediri  tantummodooboccurren-  ferias  and    during  privileged    octaves. 

Mnciorum  IX.  lectionum  quae  gau-    (5629). 
deant  ritu  duplicis  majoris,  aut  duplicis 
primae  vel  secundae  classis. 

Atque  ita  declaravit  die  4  Septembris 

Hence,  if  an  ordinary  double  office  occur  on  Mondays,  priests  in  this 
country  are  not  only  allowed  to  say  a  low  mass  of  Rtqueim,  sed  omni- 
no  decet,  if  the  intention  be  for  a  soul  or  souls  departed,  that  he  should 
gay  mass  in  black  on  that  day,  as  only  by  so  doing  can  he  make  the 
privilege  accorded  in  faculty  n.  20  available  for  the  souls  in  purgatory. 
What  is  said  of  Monday  equally  applies  to  Tuesday,  in  case  the  Mon- 
day's office  excluded  the  Requiem. 

If  mass  in  black  was  allowed  on  Monday  and  not  said,  the  privilege 
lapses  for  that  week.     For  the  express  condition  of  gaining  the  indul- 
c  on  Tuesday  is  that  the  Monday's  office  excluded  the  Requiem. 

If  the  offices  exclude  the  mass  on  both  days,  —  the  second  query  of 
the  Vicar  Apostolic,  —  the  indulgence  of  the  privileged  altar  may  be 
gained  by  the  mass  of  the  day  on  Monday,  not  by  the  mass  of  Tuesday. 
The  reason  of  the  latter  is  that  it  is  never  gainable  on  Tuesday,  except 
in  circumstances  very  specially  designated.  The  reasons  -for  our  other 
conclusions  we  find  in  the  following  decrees  of  the  S.  Congregations: 


2.   Utrum  qui  privilegium  (altaris)  ha-  Must  he  who  has  a  personal  faculty 

bet  personale  pro  quatuor  missis  in  heb-  for  the  privileged  altar  for  four  days  in 

domadis  singulis,  deheat  cum  paramentis  the  week  always  say  mass  in  black  when 

colore  nigro  celebrare  diebus  non  impe-  the  rubrics-  permit,  in  order  to  make  the 

ditis,  ut  possit   indulgentiam  plenariam  indulgence  available  to  the  souls  in  pur- 

pro  animabus  defunctorum  lucrari?  gatory? 

Kc-sp.  S.  Ind.  C.:  Affirmative.  R.  He  must. 

;v    L'trum  qui  celebrat  in  altari  privi-  Must  he  who  says  mass  on  an  altar 

IcgiAto  pro  singulis  diebus,  debeat  semper  privileged  for  every  day  always  say  mass 

uti  paramentis  nigris  diebus  non  impedi-  in  black  when  the  rubrics  permit,  in  or- 

tN,  ut  indulgentiam  privilegii  consequa-  der  to  make  the  indulgence  available  to 

the  faithful  departed? 

.:  Ut  in  praecedenti.  —  Deer.  Auth.  R.  He  must 
Imlulg.   (281.) 


C'irca  indultum  altaris  privilegiati   ac  With  regard  to  the  indulgence  of  the 

privilegiumcelebrandomissam  de  Requie  privileged  altar   and     that   privilege   of 

liberandi   animam   e   purgatorii   poenis,  delivering  a  soul  from  purgatory  by  say- 

quaeritur :  ing  a  mass  for  that  intention : 


APOSTOLIC  FACULTY,  N.  20. 


An  per  facultatem  liberandi  animas 
a  purgatorii  poenis  intelligatur  liberatio 
totali-s,  vel  solum  indulgentia  plenaria? 

Resp.:  Ecclesia  per  al tare  privilegiatum 
intelligit,  per  missam  celebratam  in  prae- 
dicto  altari,  vel  ab  eo  qui  eodem  privile- 
gio  personaliter  fruatur,  pro  anima  cu- 
juscumque  fidelis,  quae  Deo  in  charitate 
conjuncta  ab  hac  luce  migraverit,  ani- 
mam  ipsam  de  thesauro  Ecclesiae  per 
niodum  suffragii  indulgentiam  consequi, 
ita  ut,  Domini  nostri  Jesu  Christi  Suffra- 
gantibus  meritis,  a  purgatorii  poenis  li- 
beretur.  Collectanea  n.  661. 

£265.] 

Utrum  per  indulgentiam  altari  privile- 
giato  adnexam  in  elligenda  sit  indulgen- 
tia plenaria  animam  statim  liberans  ab 
omnibus  purgatorii  poenis,  an  vero  tan- 
turn  indulgentia  quaedam  secundum  di- 
vinae  misericordiae  beneplacitura  appli- 
canda  ? 

Resp.:  Per  indulgentiam  altari  privi- 
legiato  adnexam,  si  spectetur  mens  con- 
cedentis  et  usus  Clavium  potestatis,  in- 
telligendam  esse  indulgentiam  plenari- 
am,  quae  animam  statim  liberet  ab  om- 
nibus purgatorii  poenis ;  si  vero  specte- 
tur applications  effectus,  intelligendam 
esse  indulgentiam,  cujusmensuradivinae 
misericordiae  beneplacito  et  acceptation! 
respondet.  Deer.  Auth.  Ind.  (283.) 

[266.] 

An  per  officium  novem  lectionum  de 
quo  in  facultate  n.  20  intelligatur  officium 
duplex  vel  etiam  officium  semiduplex  ? 

Resp.  S.  Cong,  de  Prop.  Fide  :  Intel- 
ligitur  officium  duplex ;  officium  vero 
semiduplex  nonnisi  diebus  quibus  mis- 
sae  defunctorum  celebrari  non  possunt. 
Verumtamen,  juxta  declarationes  Alexan- 
dri  VII.  (22  Januarii  1667),  dementis 
IX.  (23  Sept.  1669),  et  Yen.  Innocentii 
XI.  (4  Maii  1688),  turn  in  duplicibus  turn 
in  semiduplic'bus  in  quibus  missoe  de 
Requiem  prohibits  suntper  celebrationem 


Is  either  to  be  understood  of  the  absolute 
deliverance  of  the  soul  or  only  of  gaining 
a  plenary  indulgence  applicable  to  the  de- 
ceased ? 

R.  By  a  privileged  altar  the  Church 
understands  that  by  a  mass  celebrated  on 
such  an  altar  (or  on  any  altar  by  a  priest 
having  the  personal  privilege)  for  the 
soul  of  one  of  the  faithful  who  departed 
this  life  in  the  peace  of  God,- — that  such 
soul  obtains  per  moduni  siiffragii  an  in- 
dulgence sufficient  through  the  merits  of 
our  Lord  Jesus  Christ  to  deliver  it  at 
once  from  purgatory. 


Are  we  to  understand  by  the  indul- 
gence annexed  to  a  privileged  altar  a 
plenary  indulgence  that  at  once  liberates 
the  soul  from  all  the  suffering  of  purga- 
tory or  merely  some  indulgence  applied 
to  the  soul  according  to  the  good  will  and 
pleasure  of  Almighty  God  ? 

R.  By  the  indulgence  annexed  to  the 
privileged  altar  we  are  to  understand,  if 
we  look  only  to  the  intention  of  the 
Church,  such  a  plenary  indulgence  as 
will  at  once  free  the  soul  from  purgatory  ; 
but  if  we  consider  it  in  the  effect  of  its 
application,  we  are  to  understand  an  in- 
dulgence commensurate  with  the  divine 
mercy,  and  good  will  and  God's  accepta- 
tion of  the  suffrage. 

By  the  words  "  office  of  nine  lessons,'" 
used  in  faculty  n.  20,  is  an  office  of 
double  rite  only  meant,  or  is  a  semi- 
double  office  also  included  ? 

A  double  office  is  meant ;  a  semidoublc 
only  in  cases  when  aliunde  a  low  Kequicnt 
is  forbidden.  But  according  to  the  dec- 
larations of  Alexander  VII.  (January  22, 
1667),  Clement  IX.  (Sept.  23,  i66o.\ 
and  the  Venerable  Innocent  XI.  (Mny 
4,  i688>,  the  same  indulgences  can  be 
applied  to  the  souls  in  purgatory  by  the 
mass  of  the  day  on  those  doubles  and 
semidoubles  when  Requiems  are  forbid- 


THE  PASTOR. 


missarum  de  festooccurrentianimabus  in  den,  as  if  the  mass  were  said  in  black,  in 

purgatorio   detentis  suffragan  potest  iis-  conformity  with  the  letter  of  the  privilege, 
dem  indulgentiis,  perinde  ac  si  celebra- 
tae  essent  missae  de  Reqtiiem  ad  formam 
privilegiorum.     Collectanea  (661). 

~An  sacerdos,  qui  habet  facultatem  in  Can  a  priest  who  enjoys  the  Faculty  n. 

n.  20  expressam  et  privilegiati  altaris  in-  20,  and  has  besides  for  himself  a  person- 

dultum  ac  celebrans  missam  de  Requiem  al  privilege  of  an  indulgenced  altar, -can 

inferia  secunda  non  impedita,  possit  vi  he,  when  he  says  a  ^w/Vtfz  on  Mondays, 

prinu-e  facultatis  liberare  animam  ut   su-  aPPty  the  indulgence  of  the   Faculty   to 

pra,  etvi  privilegiati  altaris  aliis  animabus  one  soul  and  the  indulgence  of  his  per- 

indulgentiam  applicare  ?  sonal  privilege  to  others  ? 

Resp.:   Negative,  quia  idem  est  prim-,  No>  because  the  privilege  in  each  is 

legium,  ib.     '  the  self-same. 


THE  FACULTY  N.  27,   FORM    I, 

This  faculity  reads  :  "  Dispensandi  quando  expedire  videbitur  super 
esu  carnium,  ovorum  et  lacticiniorum  tempore  jejuniorum  et  Quadra- 
gesimae." Such  is  the  printed  form.  But,  for  some  years  back,  a 
clause  in  writing  is  added  in  the  copies  forwarded  bishops  and 
vicars  apostolic  from  Rome — non  tamen  per  generate  indultum  sed  in  casi- 
bus  particularibus.  To  a  letter  addressed  the  Propaganda  recently  by 
an  American  prelate  the  following  reply  was  received  : 

"LiterisA.  T.  quibus  expostubbas  ut  tibi  facultas  fieret  dispensa- 
tionem  per  generale  indultum  concedendi  super  esu  carnium  ovorum  et 
lacticiniorum  tempore  jejuniorum  et  Quadragesimae,  S.  Congregatio 
Inquisitionis  die  3  cuirentis  mensis  reposuit  ut  A.  T.  hoc  anno  in- 
dultum concedat  eo  modo  quo  concedi  solebat  elapsis  annis  ;  quoad 
futurum  vero  providebitur." 

JOANNES  CARD.  SIMEONI,  Praefectus. 

Die  26  Februarii,  1885. 

To  a  Dubium  proposed  by  the  bishops  of  the  San  Francisco  province, 
in  1880,  a  similar  reply  was  returned  : 

[268,] 

An  vi  generalis  facultatis  episcopis  factae  sub.  n.  27,  scilicet :  dispensandi  (et 
coetera  ut  supra, )  possint  dispensari  per  generale  indultum  omnes  fideles  dioecesis 
super  abstinentia  carnium  aliquibus  Quadragesimae  diebus  ? 

Resp.  S.  Inq..die  15  Sept.  1880:   Negative.     (Konings,  Com.  in  Fac.  Ap.} 

It  is  therefore  certain  (i)  that  the  faculty  n.  27  does  not  empower  our 
bishops  to  grant  any  general  indult;  and  (2)  that  at  present  the  Holy 
See  seems  unwilling  to  grant  them  such  a  power. 


APOSTOLIC   FACULTY,  N. 


Some  very  few  years  ago  many  clergymen  were  inclined  to  think 
that  those  who,  ratione  aetatis  vel  laboris  aut  valedudinis  infirmae,  are  not 
bound  to  fast  on  the  days  prescribed,  were  yet  bound  to  abstain  from 
flesh  meat,  save  at  the  one  meal  when  it  is  allowed  by  the  diocesan 
Lenten  regulations  to  all.  It  is  not  too  much  to  say  that  such,  too,  was 
the  general  belief  of  the  people,  which  would  lead  us  to  infer  that  in 
days  not  very  remote  it  was  the  common  teaching  of  their  pastors.  And 
this  being  the  case,  the  generality  of  rectors,  we  believe,  thought  it  more 
prudent  to  pass  over  the  question  in  silence,  when  expounding  the  ordi- 
nary's regulations  for  Lent,  rather  than  startle  their  congregations  by  pro- 
pounding an  interpretation  of  the  law  which,  however  correct,  had  been 
heretofore  unheard  of.  But  now  that  several  bishops,  both  in  this  country 
and  in  England,  have  taken  the  initiative  (See  Vol.  II.,  p.  166  seq.) 
and  have  themselves  minutely  expounded  the  law  in  all  its  bearings,  the 
prudence  may  be  questioned  of  exposing  many  to  sin  against  their 
conscience  by  allowing  them  to  continue  in  the  belief  that,  though 
exempt  from  fasting,  they  are  restricted  as  to  the  use  of  flesh  meat  on 
the  days  when  it  is  allowed  by  indult.  On  these  days  hard  working 
men,  the  young,  the  aged — all  who,  ratione  aetaiis  vel  laboris,  are 
exempt  from  the  law  of  fasting  on  one  meal,  can  use  meat  at  break- 
fast, dinner,  supper — as  often,  in  fact,  as  they  choose. 

Such  is  the  law.  Aware,  from  several  responses  of  the  Roman  Con- 
gregations, that  the  interpretation  just  given  was  the  correct  one,  an 
American  bishop  asked,  in  1879  :  Admitting  the  law  and  its  interpre- 
tation to  be  as  stated,  may  the  bishop  expressly  restrict  the  use  of 
flesh  meat  to  one  meal,  even  for  those  who,  ratione  aelatis  vel  laboris,  are 
exempt  from  the  fast  ?  (Vol.  I.,  p.  41.)  The  reply  was  :  Non  expedire,  et 
ad  mentem  :  Mem  est,  that  the  ordinary  cannot,  in  virtue  of  his  quinquennial 
faculties,  grant  a  general  indult ;  but  can  only  dispense  on  t,ach  recurring 
occasion,  and  should  consequently  ask  for  the  needed  faculties. l  The  bishop, 
in  virtue  of  his  delegated  faculties,  suspends  the  Lenten  law  of  ab- 
stinence from  flesh  meat  for  certain  days  at  all  meals.  The  snack 
taken  by  persons  bound  to  fast  is  not  accounted  a  meal,  and  is  reg- 
ulate"d,  both  as  to  quantity  and  quality,  by  custom  ; — and  here  in  the 
United  States,  by  an  additional  dispensation,  the  use  of  lacticinia  is  usual- 
ly permitted.  "Our  opinion  is  that  the  indult  absolutely  annuls  the 
Lenten  law  for  the  day,  as  regards  abstinence  from  flesh  meat,  and 

M  Meris  est:  vigore  facultatura  quinquennalium  ordinarium  non  posse  publicare 
generate  indultum ;  sed  juxta  decisiones  S.  Sedis  eumdem  posse  dispensare  solum- 
modo  in  singulis  casibus,  et  proinde  opus  est  ut  episcopus  postulet  opportunas 
facilitates. 


THE  PASTOR. 


hence  the  people  in  question,  being  aliunde  not  bound  to  fast,  are  at  as 
much  liberty  to  use  meat  on  such  a  day  as  they  would  be  on  any  day 
of  the  year."  We  thus  expressed  ourselves  three  years  ago  in  the  first 
volume  of  the  THE  PASTOR,  p.  41,  adding,  p.  42,  in  explanation  of  the 
response  :  Non  expddire  :  et  ad  mentem,  tic.  ''The  words  non  txpedire 
refer  simply  to  the  implied  assumption  of  the  Rt.  Rev.  Bishop  that 
vigore  propriae  jurisdictionis  autfacultatum  quinquennalmm  it  belonged  to 
him  to  publish  any  general  indult. " 

While  the  ordinary  is  to  use  that  faculty  "27"  only  quando  expedire 
videbilur,  yet  if  he  do  use  it,  the  effect  is  determined  by  a  decision  of  the 
Holy  Office,  decree  [165].  The  question  in  1879  was:  Could  the  bishop, 
in  virtue  either  of  his  ordinary  or  quinquennial  facultie?,  limit  the 
effect  of  his  act,  notwithstanding  the  Pontifical  decree  to  the  contrary  ? 
The  generate  indulium  is,  mediante  ordinario,  a  Pontifical  act,  and  as 
such  lies  in  its  entirety  outside  the  ordinary  jurisdiction  of  the  bishop. 
He  cannot  curtail  it  of  its  effects.  Did  it  belong  to  a  bishop  to  issue 
such  an  ind.  gen.  he  could  himself  limit  its  reach.  Any  act  of  the 
bishop  limiting  the  reach  of  a  general  indult  would  imply  that  the 
indult  emanated  from  himself  and  was  an  act  of  his  ordinary  juris- 
diction. Besides,  if  the  bishop  were  free,  notwithstanding  the  decision 
of  the  Holy  Office,  to  restrict  those  not  bound  to  fast  to  the  use  of 
meat  at  one  meal  only,  it  would  be  certainly  within  his  power  to 
grant  them  leave  for  as  often  as  they  chose,  by  withdrawing  his  di- 
ocesan law,  and  this  would  be  equivalent  to  granting  a  general  indult. 
And  this  is  the  notion  which  the  Cardinals  of  the  Holy  Office  repel  as 
false,  in  the  response  quoted,  saying  :  a  Ordinarium  non  posse  publi- 
care  generale  indultum,  etproinde  opus  est  ut  episcopus  postulet  op- 
portunas  facultates."  Of  his  ordinary  jurisdiction  the  bishop  can, 
of  course,  dispense  in  individual  cases  for  reasonable  cause. 

Neither  the  decision  of  1879,  quoted  in  the  first  volume  of  THE 
PASTOR,  nor  that  rendered  in  the  case  proposed  by  San  Francisco,  in- 
volved any  novel  interpretation  of  faculty  n.27.  After  quoting  the  text, 
Konings  writes :  "Vide  Benedictum  XIV.,  Const.  Libentissime,  10  Junii, 
1745,  ^[  fnsula  ;unde  patet  dari  hie  facultatem  dispensandi  particulares 
tantum/'  As  early  as  1745  Pope  Benedict  XIV.,  with  his  usual  ful- 
ness and  lucidity  of  style,  had  officially  interpreted  the  meaning  of  faculty 
n.  27,  as  given  missionaries,  vicars  apostolic  and  bishops  in  missionary 
countries.  At  that  period,  San  Domingo,  in  the  West  Indies,  belonged 
to  no  diocese  and  was  in  charge  of  Jesuit  missionaries.  "  Praefectus 
patrum  Societatis  Jesu,"  writes  the  Pontiff,  "a  Nobis  quaesivit  an  ex 
concessione  sibi  facta  a  Sede  Apostolica  dispensandi  super  $su  carniura 


CAS  US  CONSCIENTIAE. 


ovorum  et  lacticiniorum  tempore  jejuniorum'  et  Quadragesimae  did 
posset  sibi  etiam  datam  fuisse  facultatem  dispensandi  nedum  parti  - 
culares  personas  sed  etiam  multitudinem  homlnum,  et  omnes  sui  dis- 
trictus  incolas  quando  coram  Deo  id  expedire  judicasset ;  habitoque 
responso :  facultatem  et  fuisse  concessam  aispensationem  indulgendi  par- 
ticularibus  hommibus  non  autem  multitudini  hominum  et  omnibus  incolis  sui 

distridus,  pro  concessione  exoravit Habita  ratione  regionis  nimis 

remotae  a  qua  quolibet  anno  impossibilis  erat  ad  Sedem  Apostolicam 
recursus  ....  facultatem  concessimus,  ut  in  casu  verae  et  ineluctabilis 
necessitatis  et  tantum  de  anno  in  annum  ut  possent  et  valerent  dis- 
pensare,  etc." 

To  these  prefects  a  faculty  was  at  first  given  equivalent  to  that  granted 
our  bishops  inn.  27.  The  prefect  in  charge  in  1742  inquired  could 
he  in  virtue  of  that  faculty  grant  a  general  indult.  He  was  answered 
that  that  faculty, — the  same  as  given  then  and  now  to  missionaries,  and 
found  in  the  faculties  of  our  bishops,  n.  27  Form  I.,  does  not  empower 
those  who  obtain  it  to  grant  any  manner  of  general  indult. 


CASUS  CONSCIENTIAE. 

Caius  was  reared  from  childhood  as  a  Catholic.  He  made  his  first  communion . 
But  leaving  school  soon  after,  he  neglected  his  religious  duties  entirely  thence- 
forward. The  sacraments  he  never  once  approached.  He  now  wishes  to  marry 
a  Catholic  girl  named  Anna  N.  The  rector  tells  them  both  that  they  are  to  go  to 
confession  preparatory  to  their  marriage.  This  Caius  peremptorily  refuses  t  >  do, 
adding  that  he  does  not  believe  in  confession.  Anna  goes.  How  is  the  rector  to  act  ? 
Does  not  Caius  come  within  the  Instructio  S.  Offi.cii  reported  Vol.  III.,  p.  119? 

"M." 

Two  things  might  be  asked  :  (i)  Whether  there  is  any  impedi" 
ment  between  Anna  and  Caius  ?  (2)  How  has  the  pastor  to  act  in 
their  regard  ? 

There  is  certainly  no  diriment  impediment,  for  both  parties  are 
baptized.  No  matter  how  bad  Caius  may  be,  as  long  as  he  is  baptized 
he  is  capable  of  contracting  a  valid  marriage  with  Anna,  a  Catholic. 

But  is  there  any  impediment  impedutuj*.  To  answer  this  question 
we  have  to  consider  the  words  of  Caius  and  see  whether  he-is  a  heretic. 
He  says  that  he  ''does  not  believe  in  the  sacrament  of  confession." 
Well,  taking  these  words  as  they  stand,  and  grammatically,  most  surely 
they  contain  a  clear  denial  of  an  article  of  our  faith.  But  does  Caius 
really  mean  this  ?  Are  not  the  same  words  occasionally  made  use  of 


I0  THE  PASTOR. 

by  persons  who,  though  admitting  that  the  Sacrament  of  Penance  has 
t*en  divinely  instituted  by  our  Saviour,  cannot  begot  to  go  to  con- 
fession for  one  reason  or  another  ?  We  frequently  say  :  I  don't  believe 
in  that  or  in  this,  and  simply  mean  :  I  don't  admit  the  expediency  or 
the  advantage  of  this  or  that.  Wherefore  it  is  quite  possible  that  Caius 
is  a  Catholic  in  heart;  but  not  having  gone  to  confession  for  year?,  is 
furthermore  determined  not  to  go  for  years  to  come,  not  because  he 
is  a  disbeliever,  but  because  he  has  not  the  courage  to  overcome  the 
repugnance  he  feels.  Should  death  approach,  doubtless  Caius,  like  most 
of  his  kind,  would  be  only  too  anxious  to  have  the  priest.  Wherefore, 
even  taking  his  words  as  they  stand,  it  does  not  follow  that  he  is 
necessarily  a  heretic. 

But  for  argument's  sake  let  us  suppose  that  he  really  means  what  he 
says.  Shall  we  say  in  this  case  that  there  is  an  impediment  impediens? 
I  should  not  think  so,  unless  he  has  repeatedly  uttered  the  same  heretical 
proposition  in  presence  of  others  and  is  publicly  known  as  having 
denied  this  article  of  faith.  The  reason  is  because  one  must  be  a  heretic 
inforo  externo  in  order  to  be  prevented  from  contracting  marriage  with  a 
Catholic.  Now,  in  order  to  be  a  heretic  inforo  exltrno,  one  of  two 
things  must  be  true  :  either  he  should  be  known  as  such  publicly.,  or  his 
name  and  cause  should  have  been  brought  ad  forum  contentiosum  ;  that 
is,  he  should  have  been  accused  as  a  heretic  before  the  ecclesiastical 
tribunal.  The  reason  why  it  is  necessary  to  be  a  heretic  inforo  externo 
to  incur  the  impediment  impediens  is  because  the  marriage  itself  is  an 
act  which  belongs  to  \hzforam  externam.  All  these  things,  therefore, 
must  be  considered  before  we  decide  that  there  exists  an  impedimentum 
impediens. 

(2)  To  the  second  question  I  would  answer  by  making  a  distinction  : 
If  the  pastor,  after  maturely  examining  the  case,  comes  to  the  con- 
clusion that  the  impediment  certainly  exists,  he  should  ask  a  dispensa- 
tion from  the  ordinary  and  state  the  reasons  why  he  thinks  the  dispensa- 
tion necessary.  If,  on  the  contrary,  there  is  no  impediment,  because 
•Caius  is  simply  a  sinner,  but  not  a  heretic,  then  the  pastor  should  try  all 
means  to  induce  him  to  go. to  confession.  By  kindness,  patience,  and 
•charity  he  will  in  most  cases  succeed.  However,  even  if  he  do  not,  he 
cannot,  strictly  speaking,  oblige  Caius  to  confess,  unless  there  be  a  par- 
ticular law  in  the  diocese  to  this  effect.  The  reason  is  because,  although 
Caius  should  not  be  in  the  state  of  grace,  there  is  no  law  obliging  him 
to  procure  this  state  by  the  Sacrament  of  Penance.  He  might  be 
satisfied  with  an  act  of  perfect  contrition.  Moreover,  even  if  it  is 


FACULTY  N.  26.  n 

certain  that  Caius  is  in  the  state  of  mortal  sin,  the  pastor,  not  being  the 
minister  sacramenti,  but  only  an  authorized  witness,  is  allowed  to  co-op- 
erate materially  in  the  sacrilege  on  account  of  the  evils  resulting  should 
he  obstinately  refuse  his  presence  in  such  circumstances.  This  doctrine, 
which  is  admitted  by  all  theologians,  must  be  broadly  accepted  and 
acted  on  by  priests  in  this  country,  where  the  temptation  to  run  to  a 
'squire  or  preacher  is  so  universal  and  yielded  to  with  such  facility. 
This  last  remark  should  be  ever  present  to  the  mind  of  those  energetic 
pastors  who  are  all  zeal,  but  mar  everything  by  lack  of  prudence  : — * 
"  For  I  bear  them  witness  that  they  have  a  zeal  of  God,  but  not  ac- 
cording to  knowledge."  (Rom.  x.  2.) 

See  Plen.  Cone.  Bait,  n  n.  329. — S.  Alphonsus,  lib.  n.  n.  19,  et  lib. 
vi.  n.  56,  et  335. — Sabetti,  n.  364,  etc. 

••"&» 


FORM  I,  FACULTY  N.  26. 

"Recitandi  rosarium  vel  alias preces,  si  breviarium  secum  deferrenon 
poterunt,  vel  divinum  officium  ob  aliquod  legitimum  impedimentum 
recitare  non  valeant." 
[269.] 

Quid  intelligitur  per    "Rosarium"?  In  Faculty,  Form  L,  n.  26,  what  is  meant 

an  rosarium  XV.  an  vero  V.  decadum?  by  the  word   "Rosary"?  is  it  fifteen  or 

An istae  "  aliae preces" quantitate morali-  five    decades  ?  and   should    the    "other 

ter  aequivalere  debeant  rosario  ?  prayers  "  be  morally  equal  in  quantity  to 

the  rosary  ? 

Resp. :   S.  R.  U.  J.   Intelligi  integrum  R.  The  whole   rosary,  that  is,  fifteen 

rosarium  (XV.    decadum),    sed  relinqui  decades,  is  meant.    It  is  left,  however,  to 

prudenti  arbitrio  et  conscientiae  episcopi,  the  discretion  of  the  bishop,  all  circum- 

attentibus   peculiaribus    personarum  cir-  stances  considered,  to  lessen  the  obliga- 

cumstantiis,   commutationem    in  tertiam  tion  to  a  third  part, 
partem  aut  in  preces  tertiae  parti  respon- 
dentes. 

Die  2  Julii  1884.     Konings — Com.  in 
Fac.  Ap.,  p.  IS5-) 

Concilio  provinciali  Neo-Eboracensi  I.  instante,  S.  Sedes,  die  3  De- 
cembris,  1854,  sacerdotibus  in  provincia  hac  existentibus  concessit,  ut 
solvantur  ab  obligatione  recitandi  Matutinum  et  Laudes  eo  die  quo  per 
quinque  horas  confessiones  audierint,  ita  tamen  ut  per  episcopum  loci  in 
alias  preces  magis  congruas  commutentur. 

"In  hac  dioecesi  volumus,  ut  sacerdotesin  supradictis  circumstantiis 
tertiam  Rosarii  B.  V.  M.  partem  recitent." — Statuta  Dioecesis  Novarc, 
1878. 


I2  T:IE  PASTOR. 


THEOLOGICAL. 

MATRIMONIAL  DISPENSATIONS. 

The  law  rendering  all  dispensations  in  the  impediments  of  con- 
sanguinity, affinity  and  "publicae  honestatis"  invalid  "si  sponsi 
reticuerint  copulam  incestuosam  "  l  is  now  abrogated. 

Infandum  incestus  flagitium  peculiar!  semper  odio  sancta  Dei  Ecclesia  pror 
sequuta  est,  et  summi  Romani  Pontifices  statuerunt,  ut  qui  eo  sese  maculrare  non. 
erubuissent,  si  ad  apostolicam  Sedem  confugerent  petendae  causa  dispensationis 
super  impedimentis  matrimonium  dirimentibus,  eorum  preces,  nisi  in  eis  de  admisso 
scelere  mentio  facta  esset,  obreptionis  et  subreptionis  vitio  infectae  haberentur  atque 
ideo  dispensatio  esset  invalida  :  idque  ea  sanctissima  de  causa  cautum  fuit,  ut  ab  hoc 
gravissimo  crimine  christifideles  arcerentur. 

Hanc  S.  Sedis  mentem  testantur  turn  alia  documenta,  turn  decretum,  quod 
novissime  supremum  sanctae  romanae  et  universalis  Inquisitionis  consilium,  ipso 
adprobante  Romano  Pontifice,  feriaiv.  die  I  augusti  1866  tulit,  quod  est  hujus- 
modi  "  subreptitias  esse  et  nullibi  ac  nullo  modo  valere  dispensationes,  quae  sive 
directe  ab  apostolica  Sede,  sive  ex  pontificia  delegatione  super  quibuscumque  gra- 
dibus  prohibitis  consanguinitatis,  affinitatis,  cognationis  spiritualis  necnon  et 
publicae  honestatis  conceduntur,  si  sponsi  ante  earundem  dispensationum  execu- 
tionem,  sive  ante  sive  post  earum  impetrationem  incestus  reatum  patraverint :  et 
vel  interrogati,  vel  etiam  non  interrogati,  malitiose  vel  etiam  ignoranter  reticuerint 
copulam  incestuosam  inter  eos  initam  sive  publice  ea  nota  sit  sive  etiam  occult  a,  vel 
reticuerint  consilium  et  intentionem  qua  eandem  copulam  inierunt,  ut  dispensa- 
tionem  facilius  assequerentur."  S.  Poenitentiaria  vestigiis  insistens  supremae 
Inquisitionis  id  ipsuin  die  20  julii  1879  statuit. 

Verum  cum  plurimi  sacrorum  antistites  sive  seorsum  singuli,  sive  conjunctim 
S.  Sedi  retulerint,  maxima  ea  de  causa  oriri  incommoda  cum  ad  matrimonialium 
dispensationum  executionem  proceditur,  et  hisce  praesertim  miseris  temporibus  in 
fidelium  perniciem  non  raro  vergere  quod  in  eorum  salutem  sapienter  inductum 
fuerat,  Sanctissimus  D.  N.  Leo,  divina  providentia  Papa  XIII.,  eorum  postulati- 
onibus  permotus,  re  diu  ac  mature  perpensa,  et  suffragio  adhaerens  Eminentissi- 
morum  S.  R.  E.  Cardinalium  in  universa  Christiana  republica  una  mecum  inquisi- 
torum  generalium,  hasce  litteras  omnibus  locorum  ordinariis  dandas  jussit,  quibus 
eis  notum  fieret,  decretum  superius  relatum  s.  romanae  et  universalis  Inquisitionis 
et  S.  Poenitentiariae,  et  quidquid  in  eundem  sensum  alias  declaratum  statutum  aut 
stylo  Curiae  inductum  fuerit,  a  se  revocari,  abrogari,  nulliusque  roboris  imposterum 
fore  decerni ;  simulque  statui  et  declarari,  dispensationes  matrimoniales  posthac 
concedendas,  etiamsi  copula  incestuosa  vel  consilium  et  intentio  per  earn  facilius 
dispensationem  impetrandi  reticita  fuerint,  valid  as  futui-as :  contrariis  quibuscum- 
que etiam  speciali  mentione  dignis  minime  obstantibus. 

Dum  tamen  ob  gravissima  rationum  momenta  a  pristine  rigore  hac  super  re 
Sanctissimus  Pater  benigne  recedendum  ducit,  mcns  Ipsius  est,  ut  nihil  de  horrore, 
quod  incestus  crimen  ingerere  debet,  ex  fidelium  mentibus  detrahatur  ;  imo  vero 
summo  studio  excitandos  vnlt  animarum  curatores,  alicsque  quibus  fovendae  inter 

*)  Decree  [5],  vol  i.  p.  19. 


THEOLOGIAL. 


christificleles  morum  honestatis  cura  demandata  est,  ut  prudenter  quidem,  prout 
rei  natura  postulat,  efficaciter  tamen  elaborent  huic  facinori  insectando  et  fidelibus 
abeodem,  propositis  poenis  quibus  obnoxii  fiunt,  deterrendis. 
Datum  Romae  ex  cancellaria  S.  O.  die  25  junii,  1885. 

D.  CARD.  MONACO. 


CONCERNING  DUELLING. 

The. third  article  of  the  second  chapter  of  the  Const.  Apostolicae  Sedis1 
reads:  Excommunicationi  latae  sententiae  Romano  Pontifici  (simplici- 
ter)  reservatae  subjacere  declaramus  :  Duellum  perpretantes,  aut  sim- 
plidier  ad  illud  provocantes,  vel  ipsum  acceptantts,  et  quoslibet  complices, 
vel  qualemcumquz  operam  aut  favorem  praebentes,  necnon  de  industria 
specialties,  Hludqu&  permUtentes,  vel,  quantum  in  illis  estt  non  prohibentes, 
cujuscumque  dignitatis  sinf,  etiam  regalis  vel  irnperialis. 

To  a  query  in  regard  to  this  excommunication  the  following  de- 
cision was  forwarded  to  the  bishop  of  Poitiers  : 

Illme  et  Rme  Domine  :  Litteris  diei  24  Septembris  superioris  anni 
datis,  vicarius  generalis  A.  T.  proposuit  tria  sequentia  dubia,,  scilicet: 

[270.] 

I.  Potestne  medicus  rogatus  a  duel- 
lantibus  duello  assistere  cum  intentione 
citius  fineni  pugnae  imponendi,  vel  sim- 
pliciter  vulnera  ligandi  ac  curandi,  quin 
incurrat    excommunicationem     Summo 
Pontifici  simpliciter  reservatam  ? 

II.  Potestne  saltern,   quin  duello  sit 
praesens,  in  domo   vicina  vel    in  loco 
propinquo  sistere,  proximus  ac  paratus 
ad  praebendum    suum   ministerium,    si 
duellantibus  opus  fuerit? 

IIL  Quid  de  confessario  in  iisdem  con- 
ditionibus? 

Erai,  PP.  una  mecum  Inquisitores 
generates,  haec  dubia  ad  examen  revo- 
carunt  in  Congregatione  general!  habita 
feria  iv  die  28  labentis  Mail,  ac  re  ma- 
ture perp^nsa,  respondendum  censue- 
runt: 

Ad  I.:  Non  posse,  et  excommunicatio- 
nein  incurrL 

Ad   II.  et  III.:  Quatenus  ex  condicto 


fiat,  item  non  posse  et  excommunicatio- 
em  incurri. 

R.  CARD.  MONACO. 
Romae,  31  Muii,  1884. 

i)  Vol.  n,  p.  133. 


I.  May  a  surgeon,  at  the  request  of 
duellists,  attend  a  duel  without  incurring 
the  excommunication  (simply)  reserved 
to  the  Roman  Pontiff,  if  his  intention 
in  so  doing  be  only  to  put  an  earlier  stop 
to  the  combat  or  see  to  the  wounded  ? 

II.  May   he,  at  least,  without  being 
present  at  the  duel,  go  to  a  neighboring 
house  or  place  so  as  to  be  at  hand  to  ren- 
der his  services  if  needed? 

III.  What  of  a  confessor  in  such  cir- 
cumstances? 

Their  Eminences  the  Inquisitors  gen- 
eral, having  maturely  considered  these 
Dubia  in  the  general  Congregation  of 
May  28th,  decided  on  the  following  re- 
plies: 

To  the  first  question :  A  surgeon  in 
suth  case  cannot :  by  attending  he  would 
inctir  tJi£  excoHununication. 

To  the  second  and  third  questions  :  As 
far  as  the  presence  of  surgeon  or  con- 
fessor iu  the  neighborhood  wou'.d  be 
brought  about  by  an  understanding  with 
the  duellists,  be  the  same  reply:  TJuy 
cannot  be  so  present,  and  in  being  so  in- 
cur tJie  excommunication. 


J4  THE  PASTOR. 


LITURGICAL. 

FUNERAL  MASS  FOR   THE   POOR. 

"  Illud,  quantum  fieri  poterit,  retineatur,  ut  missa  praesente  cor- 
pore  defuncti  pro  eo  celebretur  antequam  sepulturae  tradatur." — Riluale. 

[271.] 

I.  Utrum  missa  de  Requie  in  die  obi-  i.  When  the  corpse  is  brought  to  the 
tus  praesente    corpora    sit    praeceptiva  church  before  interment  is  the  mass  of 
etiamsi  nulla  eleemosyna  ad  hanc  mis-  Requiem,  praesente  tadavere^  of  precept, 
bam  celebrandam  persolvatur  ?  even  though  no  honorarium  be  offered  ? 

Resp.  S.  C.  R.:  Ubi  nulla  viget  spe-  Resp. :  Where  there  exists  no  special 

cialis  obligatio,  attendendum  est  moni-  obligation   the  monitttm  of  the  Roman 

turn  quod  habetur  in  Rituali  Romano  de  Ritual  De  Exeqtiiis,  cap.  I,  n.  4,  is  the 

exequiis  circa  initium,  nempe "  quod  an-  rule;    namely,    that    the  very    ancient 

tiquissimi  est  instituti,    illud,   quanttim  practice  of    saying  a  mass  or    masses, 

fieri  poterit>  retineatur  :   ut  missa   seu  the  corpse  being  present,  previous  to  in- 

missae,  praesente  corpore  defuncti,  licet  terment  be  retained  as  far  as  possible. 
pauperis,  pro  eo  celebrentur  antequam 
sepulturae  tradatur." 

II.  Et  quatenus    affirmative,   utrum  2.  And  if  the  Requiem  is  of  precept 
possit  applicari  pro  aliis  quam  pro  de-  may  the  mass  in  such  case  be  applied  for 
ftincto  paupere,  praesente  ejus  corpore?  an  intention  other  than  for  the  soul  of 

the  deceased  ? 

Resp.:  Provisum  in  primo:  videlicet  Resp.:  The  answer  is  implied  in  the 
missa  etiam  pro  quolibet  defuncto  preceding,  to  wit,  the  mass  is  to  be  ap- 
paupere,  quantum  fieri  poterit,  appli-  plied,  as  far  as  possible,  even  for  the 
candaest  (5491.)  poorest. 

The  Church  is  unwilling  to  make  a  positive  law  either  as  to  the 
mass  or  its  application,  so  various  are  the  circumstances  of  various 
places,  and  so  different  at  different  times.  But  both  the  text  of  the 
rubric  and  the  replies  of  the  Roman  Congregations  sufficiently  indicate 
what  her  spirit  is.  Nearly  all  canonists  agree  in  saying  that  the  bishop 
can  compel  both  the  mass  and  the  application  sub  gram.  The  bishop 
knows  the  circumstances  of  his  diocese  and  is  at  hand  to  dispense  in 
particular  cases.  We  are  certainly  of  opinion  that  an  appeal  against  an 
episcopal  law,  embracing  one  or  both,  the  mass  or  the  mass  together 
with  the  application,  would  find  small  favor  at  Rome. 

(  "  Quaeritur  3.  An  sacerdos  omittens  celebrare  missam  peccet  gra- 
viter,  si  stipendium  pro  ilia  acceptum  non  sit  materia  gravis? 

'Sententia  probabilior  (contraria  nequidem  probabilis)  affirmat. 

"Quaeritur  4.  An  peccet  graviter  omittens  dicere  unicam  missarn 
gratis  promissam? 

"  Probabiliter  ncgant  Croix,  Elbel,  &c.     Omnes  autem  conveniunt 


LITURGICAL. 


peccare  graviter,  qui  omittit  missam  debitam  ex  /oto,  aut  pracepto 
praelati" — S.  Alph.  Lib. .vi.  n.  317.  The  question  was  not  merely  of 
saying  the  mass,  but  of  applying  the  fructus  medius.  However,  the 
word  "  Praelatus  "  in  the  text  may  perhaps  be  understood  only  of  the 
superior  of  a  religious  Order  and  not  apply  to  bishops.) 


DIES  FIXI  FOR  MINOR  DOUBLES  AND  SEMI-DOUBLES  NOT  IN  CON- 
FLICT  WITH  THE  BRIEF  NULLO  UNQUAM  TEMPORE. 

[272.] 

In  plunbus  Archidioecesis  Coloniensis 
ecclesiis,  in  quibus  festum  aliquod  sim- 
plex occurrens  in  festo  duplici  vel  semi- 
duplici  tamquam  festum  patroni  eccle- 
siae  vel  aliam  ob  causam  altiori  ritu 
servanclum  est,  festum  illud  duplex  per- 
petuo  impeditum  quotannis  juxta  regulas 
generales  transferebatur,  quum  illi  dies 
fixa  assignanda  fuisset. 

Quum  ad  Breve  Apost.  Nullo  unquam 
d.  d.  28  Julii  1882  festa  duplicia  minora 
et  semiduplicia,  si  occursu  Dominicae 
vel  majoris  festi  seuOfficiiquomodocum- 
que  impediuntur,  non  transferantur,  sed 
ipso  die,  quo  caclunt,  de  iis  fiat  com- 
memoratio,  quaeritur  : 


I.  Num  norm  a  haec  etiam  applicanda 
sit  casu  praedicto,  ita  tit  festa  ista  im- 
pedita,  quibus,  indebite  quidem,  diesfixa 
hand  assi^nata  fuit,  posthac  commemo- 
randa  tantum  sint  ? 

II.  Ouatenus  negative  ad  I.  num  festis 
istis  mcdo  supradicto  perpetuo  impeditis, 
adhuc  assignanrla  sit  tamquam  dies^fovz 
dies  prima,    quae    libera    fuit,    quando 
festum    illud    simplex  ratione  patrocinii 
ecclesiae  vel  aliam  ob  causam  altiori  ritu 
servandum  fuit? 

Quatenus  affirmative  ad  2.  humiliter 
petitur  indultum,  ut  festis  illis  duplicibus 
vel  semiduplicibus  dicto  mcdo  perpetuo 
impeditis  tamquam  diem  fixam  liceat 
acsi-nari  diem  primam,  quae  juxta  hodi- 
ernum  Kalendanum  Archid.  Coloniensis 
libera  est,  quum  difficillimum,  in  multis 


In  many  churches  of  the  archdiocese 
of  Cologne  a  simple  feast  occurring  on 
the  same  clay  with  a  double  or  semi- 
clou!  le  is  often  celebrated  as  a  feast  of 
higher  rite  either  as  patron  of  the  church 
or  for  other  cause  :  the  double  feast  thus 
perpetually  impeded  used  to  be  trans- 
ferred according  to  the  old  rules  and 
have  a  dies  fixa  assigned  to  it. 

Now,  according  to  the  apostolic  Brief 
Nullo  unquam  iempore^  (July  28,  1882) 
minor  doubles  and  semi-doubles  impeded 
by  the  occurrence  of  a  Sunday,  a  feast 
of  higher  rite,  or  an  office  of  any  kind, 
are  not  transferred,  but  a  commemora- 
tion thereof  is  made  on  the  day  on  which 
they  fall : 

1.  Is  that  Brief  applicable  in  the  case 
stated,  so  that  feasts  thus  impeded,  and 
to  which,  though  wrongly,  a  dies  fixa  had 
not  been  assigned,  are  to  be  only  com- 
memorated in  the  future? 

2.  And  if  not  applicable,  should  the 
dies  fixa  for  such  feasts  thus  perpetually 
impeded  be  the  first  day  which  had  been 
free   in  the  calendar  at  the  time  when 
the  simple  was  first  celebrated   in  the 
higher  rite  ? 

3.  And  if  the  day  to  be  assigned  them 
now  be  that  which  was  the  first  free  day 
in  the  calendar  at  the  time  they  were  ex- 
cluded from  their  proper  seats  by  raising 
the  rite  of  the  simples,  an  Indult  is  here- 
by prayed  for  permitting  that  such  dou- 
bles and  semi-doubles  may  be  assigned 


THE  PASTOR,  Vol.  i.,  p.  33. 


16  THE  PASTOR. 


casibus  omnino impossibile  sit,  exquirere,  as  their  d'.es  fixi  the  first  free  days  that 
ex  quo  tempore  festa  ilia  simplicia  in  occur  in  the  calendar  of  the  present  day: 
dictis  ecclesiis  ritu  altiori  suit  peracta,  et  it  would  be  very  difficult,  nay  impossible 
quisnam  fuerit  iilo.  tern  pore  status  Kal-  in  many  cases,  to  ascertain  at  what  time 
endariu  those  feasts,  simple  in  the  general  calen- 

dar, began  to  be  celebrated  as  feasts  of 
higher  rite  in  particular  churches,  and  it 
would  be  equally  difficult  to  determine 
what  was  the  reading  of  the  calendar  at 
different  periods. 

Resp.  S.  R.  C.:  Ad  relationem  infra-        Resj>.  S*  J?.  u.    Those  feasts,  being 
scripti  Secretarii,   omnibus  mature  per-     perpetually  impeded,  are  to  be  fixed  on 
pensis,  ita  suprascriptis  Dubiis  una  simul     the  first  free  days  in  the  calendar  of  to- 
rescribendum  censuit  r  Festa,  de  quibus    day. 
agitnr,    utpote  perpetuo  imped  ita.   re- 
ponenda  fixe  sunt  diebus  in  praesenti- 
arum  vacuis  in  Kalendario.     Atque  ita 
rescripsit  die  23  Aprilis  1884. 

D.  CARD.  BARTOLINIUS,  S.  R.  C. 

Praefectus. 
LAURENT.  SALVATI,  S.  R.  C. 

Secretarins. 

A  feast  perpetually  impeded,  and  on  that  account  assigned  to  an- 
other day  as  its  proper  seat  in  accordance  with  general  laws,  (THE  PAS>- 
TOR,  Vol.  ii.,  p.  47,  and  Vol.  in.,  p.  201,  et  passim,}  is  rather  improp- 
erly spoken  of  as  a  fcstum  franslatum.  The  dies  fixus  for  that  feast  is 
as  much  its  own  day  in  that  particular  calendar  as  the  eighth  of  De- 
cember is  the  feast  of  the  Immaculate  Conception.  Consequently,  the 
Brief  Nullo  unquam,  which  regulated  the  translation  of  feasts,  made  no 
change  whatever  in  the  laws  uhich  govern  feasts  fixed  in  particular 
calendars  on  days  other  than  those  they  occupy  in  the  general  calen- 
dar owing  to  the  existence  of  a  local  perpetual"  impediment  to  their 
celebration  in  that  place.  'ffc  R,  7:>  xvn^  p.  ) 


THE   ATHANASIAN    CREED    IN    CHURCHES    DEDICATED 

TO  THE  MOST  BLESSED  TRINITY. 

Trinity  Sunday,  as  a  Sunday,  is  i  classis  ;  as  a  feast,  it  is  duplex  2 

classy  without  an  octave.     This  festum  duplex  2  classis  may  be  the 

Ule  of  a  church.     For  the  priests  of  that  church,  the  feast  becomes  a 

classis  cum  octava,   and  consequently    during  the  week  it 

l*       the  f "  W°Uld  ^  ^  <****«*>»*  id  est,  d    SS 
Now,  on  the  feast  itself  the  Athanasian  Creed  is  to  be  said 


LITURGICAL.  17 


at  Prime.  The  question  arose,  Was  the  Creed  to  be  repeated  when, 
on  a  day  within  the  octave,  the  festal  office  was  to  be  repeated.  The 
answer  was  No, — not  every  day  during  the  octave,  but  only  on  the  feast 
and  on  the  octave  day  itself. 

[273.] 

An  ubi   festum  SSmae    Trinitatis  est         Where  the  feast  of  the  Blessed  Trinity 

Titulus  ecclesiae,  sive  est  in  Patronum,  is  the  Titular  of  a  church  or  the  patron, 

sit   dicendum   Symbolum    S.    Athanasii  is  the  Athanasian  Creed  to  be  said  all 

per  totam  Octavam,  sive  officium  fiat  de  through  the  octave  whether  the  office  be 

Octava,  sive  de  alio  festo  occurrente  ?  of  the  octave  or  not? 

Resp.     Negative,    et    Symbolum    S.         R.  No,  the  Creed  is  to  be  said  only 

Athanasii    recitetur    solum    in   solemni  on  the  feast  itself  and  on  the  octave, 
festo  SSmae  Trinitatis,  et  in  die  octava 
ejusdem.     Die    5    Maii,   1736,   in   una 
Einsiedeln.      Inter  alia  dubia    n.     13. 
(4044.) 

Now  the  octave  day  is  the  Sunday  infra  octavam  Corporis  Christi. 
As  a  rule,  the  office  that  day,  for  priests  whose  Titulus  is  SS.  Trinitas, 
will  be  de  die  ociava  and  the  office  of  the  feast  will  be  ut  in  die,  mutatis 
mutandis.  In  this  office,  according  to  the  decree  just  quoted,  the 
Creed  is  to  be  said  at  Prime.  But  here  a  doubt  occurs  to  us,  which 
we  should  like  to  see  some  rubricist  clear  up.  In  the  revised  Editio 
typica,  of  the  HORAE  DIURNAE,  published  under  the  superintendence 
of  the  Sacred  Congregation  of  Rites,  (Pustet,  1884),  the  special  rubric 
for  the  Creed  at  Prime  is :  Sequens  Symbolum  diciiur  in  Dominicis  tan- 
turn  qiiando  fit  officium  de  Dominica  utin  Psalterio,  et  in  festo  SS.  Trinitatis. 
In  the  Octavarium,  a  book,  "a  sacra  Rituum  Congre"gatione  ad  usum 
totius  orbis  ecclesiarum  adprobatus,"  and  lately,  (1883),  "candori 
originali  sub  auspiciis  ejusdem  S.  Cong,  restitutus"  (Title  page  and 
Monitum  Editoris),  we  find  a  rubric,  p.  xix.  Non  dicitur  (Symb.  S. 
Athanasii)  in  Dominicis  infra  octavas  Nativitatis  Domini,  Epiphaniae.  Ad- 
scer\sionis,  et  Corporis  Christi.  In  Dominicis  infra  alias  octavas  dicitur. 
On  those  four  Sundays  mentioned,  fit  officium  by  special  rubric  de  infra 
octavam  non  de  Dominica,  as  in  all  other  cases  ;  and  symb.  dicitur  tan- 
turu  quando  officium  fit  de  Dominica  ut  in  psalterio.  In  churches  of  the 
Hoiy  Trinity  non  fit  quidem  de  infra  octavam  Corporis  Chrisii,  on  the 
Sunday  after  the  feast,  sed  de  octava  Titularis,  unless  a  feast  of  the  first  or 
second  class  occur.  Still  non  fit  de  Dominica  ut  in  Psalterio  and  conse- 
quently by  the  general  rule  the  Creed  should  not  be  said  at  Prime. 
Without  the  decree  quoted  there  would  be  no  authority  whatever  for  say- 
ing it.  But  the  Rubricae  reformatae  of  the  new  Editio  typica  of  the 
Breviary  seem  to  many  to  have  set  that  decree  aside,  and  to  allow  the 
octave  day  of  the  feast  of  the  Blessed  Trinity,  as  well  as  the  days  with- 


THE  PA  STOR. 


in  the  octave,  to  follow  the  general  rule.  It  is  quite  certain  that  the 
commission  appointed  to  draw  up  the  new  rubrics,  as  well  as  the 
visors  of  their  work,  were  cognizant  of  the  decree  of  1736-  It  stands 
alone,  too,  and  so  far  as  can  be  discovered  has  not  been  repeated  . 
rectly  or  indirectly,  since  that  date.  (With  regard  to  such  decisions, 
see  vol  i  p.  242.)  Now  the  rubrica  reformata  in  the  EttltlO  typica 
of  the  'new  'Breviary,  (Pustet,  1885),  reads:  Symbolum  S.  Athanasii 
dicitur  ad  Primam  post  psalmum  RETRIBUE,  in  omnibus  Domimas  per 
annum,  quando  offidum  fit  de  Dominica,  exceptis  Dominicis  infra  octavas 
Nativitatis  Domini,  Epiphaniae,  Ascensionis  et  Corporis  Chrisii,  ac  Do- 
minica Resuredionis  et  Peniacostes  in  quibus  dicuntur  iantum  ires 
psalmi  consueti,  ut  in  festis.  In  Dominicis  infra  alias  octavas  et  in 
Dominica  Trinilatis  dicitur  ;  alias  nunquam  ;  neque  si  aliquod  festum 
duplex  celebretur  in  Dominica.  If  that  alias  nunquam  get  its  full  force  it 
surely  derogates  from  the  decision  of  1736,  and  the  Creed  should  not 
be  said  at  Prime  in  die  ociava  festi  SS.  Trinitatis  ubi  festum  hoc  est  ec- 
clesiae  titulus. 


HONORARIA  MISSARUM. 

I.  Sacerdos  sub  praetextu  libros  re-  I.  May  a  priest  under  pretext  of  dif- 
ligiosos  divulgandi  potestne,  tuta  con-  fusing  religious    books    conscientiously 
scientia,  hos  emere  et  postea  vendere  buy  them   at  wholesale  prices  and  sell 
pretio  currente  apud  bibliopolos,  ita  ut  them  at  the  retail  price  of  booksellers 
20,  30  vel  40  pro  centum  lucretur.  making   a  profit  of  from  20  to  40  per 

cent.? 

II.  Potestne   missarum  stipendia  ac-         2.  Instead  of  cash,  may  he  take  mass 
cipere  provenditis  librisetementiofferre     stipends   to   the   amount   of  the  books 
gratuito  libros  lucro  percepto   propor-     sold,  if  he   gratuitously  offer   the  pur- 
tionatos  ?  chaser  books  of  the  value  of  the  profit  ? 

(In  doing  thus  he  actually  pays  out  as 
much  cash  as  he  receives.) 

III.  Idem  sacerdos  potestne  vendere        3.  May  he  sell  those  books  to  other 
praedictos  libros  aliis  sacerdotibus  sti-     priests,  on  condition  they  say  masses  for 
pendio  missarum  carentibus,  cum  obli-     his  intention  to  cover  price,  leaving  him, 
gatione  missas  pretio  horum  librorum    however,  a  profit  as  above  ? 
respondentes  celebrandi,  ita  ut  ipse  lu- 

crum  30,  40  vel  50  pro  centum  obtineat  ? 

Resp.  Sacra  Paenitentiaria,  praefatis  The  Sacred  Penitentiary  replied  Nov. 

dubiis  mature  perpensis,  rescribit  quod-  19,   1863  :     Every   species  of  traffic   or 

libet  negotiations  vel  mercaturae  genus  trade    in    mass    stipends    is    forbidden 

relative  ad  missas  celebrandas  sacerdoti-  priests  by  canon    law,  and    specifically 

bus  prohiberi  jure  canonico  ct  speciatim  by  the  Const.  Apostolicae  servilutis  oj 

constitutione  Benedicti  XIV. ,  Apostolicae  Benedict  XIV. 


LITURGICAL. 


servitutis.  Quod  si  praedicto  sacerdoti 
dubium  quodpiam  remaneat,  illud  Sac- 
rae  Penitentiariae  exponat,  die  19  no- 
vembris  1863. 

[274.] 

Cum  circa  eleemosynas  missarum 
graves  quaedam  quaestiones  S.  Sedi 
propositae  fuerint,  eas  SS.  D.  N.  Pius 
divina  providentia  Papa  IX.  Emin.  DD. 
S.  Romanae  Ecclesiae  Cardinalibus  Con- 
cilio  Tridentino  interpretando  ac  vindi- 
cando  praepositisexpendendas  ac  resolv- 
endas  mandavit.  Itaque  injuncto  sibi 
m une re  ea  qua  pars  est  diligentia  et 
cons.lii  maturitate,  iidem  Em.  Patres 
satisfacere  cupientes,  infra  scripta  dubia 
desuper  concmnari  voluerunt : 

I.  An  turpe  mercimonium  sapiat,  ide- 
oque  improbanda  et  poenis  etiam  eccle- 
siasticis,  si  opus  fuerit,  coercenda  sit  ab 
episcopis  eorum  bibliopolarum  vel  mer- 
catorum  agendi  ratio,  qui  adhibitis  pub- 
licis   invitamentis   et  praemiis   vel  alio 
quocumque  modo  missarum  eleemosynas 
colligunt  et  sacerdotibus  quibus  eas  cele- 
brandas  committunt,  non  pecuniam  sed 
libros  aliasve  merces  rependunt. 

Resp. :  Affirmative. 

II.  An  haec  agendi  ratio  cohonestari 
valeat  vel  quia  nulla  facta  imminutione, 
tot  missae  a  memoratis  collectoribus  cele- 
brandae     committantur,    quot    collectis 
eleemosynis  respondeant,  vel   quia  per 
earn  pauperibus  sacerdotibus  eleemosy- 
nis missarum  carentibus  subvenitur  ? 

Resp. :  Negative. 

III.  An    hujusmodi    eleemosynarum 
collectiones  et  erogationes  tune    etiam 
improbandae  et  coercendae  ut  supra  sint 
ab  episcopis,    quando  lucrum  quod  ex. 
mercium  cum  eleemosynis  permutatione 
haurilur,  non  in  proprium  colligentium 
commodum,  sed  in  pi  arum  institutionum 
et  bonorum  operum  usum  vel  incremen- 
tum  impend itur? 

Resp.:  Affirmative. 

IV.  An  turpi  mercimonio  concurrant, 
idc-vjue  improbandi  atque  etiam   coer- 
cendi  ut  supra   sint   ii   qui    acceptas  a 


Whereas  certain  grave  questions  in  re- 
gard to  honoraria  have  been  proposed 
to  trie  Holy  See,  His  Holiness  Pius  IX. 
ordered  their  Eminences,  the  Cardinals 
of  the  Congregation  of  the  Council,  to 
examine  and  decide  them.  In  fulfilment 
of  the  duty  thus  imposed,  their  Emi- 
nences, with  due  care  and  after  mature 
deliberation,  had  the  following  Duftia  on 
the  subject  drawn  up  : 


1.  Does  it  savor  of  base  traffic  in 
booksellers  and  merchants  to  be  collect- 
ing honoraria  by  public  advertisement, 
offering  premiums  or  other  method,  and 
giving  to  the  priests  by  whom  they  get 
the  masses  said,   not  the  mosey,    but 
books  or  other  wares,  and  is  this  traffic 
to  be  condemned  by  the  bishops  and  if 
needs    be    punished    by    ecclesiastical 
penalties? 

Resp.:    Yes. 

2.  Can  it  be  justified  on  the  ground 
that  the  number  of  masses  corresponding 
to  the  honoraria  received  by  the  col- 
lectors are  really  given  priests  to  be  said, 
or  on  the  ground   that  by   this  means 
priests  who  are  poor  and  without  inten- 
tions are  assisted  ? 

Resp.:  No. 

3.  Is  this  manner  of  collecting  and 
disposing  of  honoraria  to  be  equally  for- 
bidden and  punished  by  the  bishops,  even 
if  the  gain  from  the  transaction  accrue 
not  to  the  collectors  themselves,  but  to 
some    charitable    institution     or    good 
work  ? 


Resp.:   Yes. 

4.  Do  those  co-operate  in  the  base 
traffic,  and  consequently  deserve  censure 
and  punishment,  who  hand  over  to  such 


2O 


THE  PASTOR. 


fidelibus  vel  locis  piis  eleemosynas  mis- 
sarum  tradunt  bibliopolis,  mercatoribus, 
aliisque  earum  collectoribus,  sive  recipi- 
ant,  sive  non  recipiant  quidquam  ab 
iisdem  praemii  nomine  ? 
Resp. :  Affirmative. 

V.  An  turpi  mercimonio  concurrant, 
ideoque    improbandi    et    coercendi    ut 
supra   sint  ii  qui  a  dictis  bibliopolis  et 
mercatoribus  recipiunt  pro  missis  cele- 
brandis  libros,    aliasve   merces,   harum 
pretio  sive  imminuto  sive  etiam  integro  ? 

Resp.:  Affirmative, 

VI.  An  illicite  ii  agant  qui  pro  missis 
celebratis  recipiunt  stipendii  loco  libros 
vel  alias  merces,  seclusa  quavis  negotia- 
tionis  vel  turpis  lucri  specie  ? 

Resp.:  Negative. 

VII.  An  liceat  episcopis  sine  special! 
S.  Sedis  venia  ex  eleemosynis  missarum 
quas    fideles     celebrioribus     sanctuariis 
tradere  sclent,  aliquid  detrahere  ut  eo- 
rum  decori  et    ornamento    consulatur, 
quando  praesertim  ea  propriis  redditibus 
car  can t  ? 

Resp. :  Negative ;  nisi  de  consensu  obla- 
tornm. 

VIII.  An  et  quid  agendum  ab  epis- 
copis ne  in  iisdem  sanctuariis  plures  mis- 
sarum eleemosynae   congerantur   quam 
quae  ibi   intra  prescriptum    seu  breve 
tempus  absolvi  queant  ? 

IX.  An  et  quid  agendum  ab  episcopis 
ut  missae,   sive  quae   singulis  sacerdo- 
tibus  sive  quae  ecclesiis  et  locis  piis  a 
fidelibus  celebrandae  committuntur  ac- 
curate et  fideliter  persolvantur  ? 

Ad.  VIII  et  IX.  Standum  Constitn- 
tionibus  Apostolicis  et  decretis  alias 
datis,  id  est  Ben.  XIV.,  Inst.  Eccl.  56, 
De  Synodo  Dioec.  lib.  5,  c.  8  et  c.  21. 

Factaque,  die  31  Augusti,  1874,  de  his 
omnibus  SS.  D.  N.  per  me  infrascriptum 
secretarium  relatione,  Sanctitas  sua  reso- 
lutiones  S.  Congregationis  Apostolica 
sua  auctoritate  adprobavit  et  confirma- 
vit,  alque  ad  episcopos  transmitti  jussit, 
ut  ipsi  eas  intra  propriae  jurisdictionis 


collectors  honoraria .  received  from  the 
faithful  or  from  loca  pia, 1  whether  they 
receive  in  return  anything  in  the  way  of 
premium  or  not  ? 

Resp.:    Yes. 

5.  Do  those  also  co-operate  and  like- 
wise deserve  censure   and   punishment 
who  accept  books  or  other  wares  from 
these  booksellers  and  merchants  in  ex- 
change for  a  certain  number  of  masses  to 
be  said,  whether  the  goods  be  delivered 
at  full  price  or  at  a  discount  ? 

Resp.:    Yes. 

6.  Aside  from  this  systematic  traffic 
and  quest  of  lucre,  do  they  do  wrong 
who  for  masses  said  accept   books   or 
other  valuables. 

Resp.:  No. 

7.  Of  the  honoraria  offered  at  some 
celebrated  shrines  may  the  bishop,  with- 
out obtaining   leave  of  the  Holy    See, 
require    that    some    portion    be    given 
towards  their  maintenance  and  embel- 
lishment, especially  if  there  be  no  funds 
for  this  purpose  ? 

Resp.:  No,  not  without  the  consent 
of  the  donors. 

8.  How  are  bishops  to  prevent  more 
honoraria  accumulating  in  those  sanctu- 
aries than  masses  can  be  said  within  the 
prescribed,  that  is  a  brief,  time  ? 

9.  How  are  bishops  to  see  that  masses 
given   individual    priests,    churches    or 
communities  are   duly  said  and  within 
the  time? 

Resp.  to  8  and  9  :  Follow  Apostolic 
Constitutions  and  Decrees  already  is- 
sued, that  is,  Benedict  XIV.,  Inst.  Eccl. 
56,  and  De  Synodo,  Lib.  v.  c.  8  et  21. 

After  faithfully  narrating,  &c.,  His 
Holiness  approved  and  confirmed  by  his 
Ap.  authority  the  resolutions  of  the  S. 
Cong.,  and  ordered  them  transmitted  to 
the  bishops  to  be  forever  inviolably  ob- 
served. 

P.  CARD.  CATER  INI. 


*)  Confraternities,  societies,  hospitals,  &c.,  &c. 


LITURGICAL.  21 


limites  sequendas  perpetuoque  et  invio- 
labiliter  servandas  curent,  contrariis  non 
ob.-tantibus  quibuscumque.  Datum  Ro- 
mae,  ex  secretaria  S.  C.  C.  die  9  Septem- 
bris,  1874. 

P.  CARD.  CATERINI.  Rev.  des  S.  Eccles.  No.  294,  455  seq. 


INDULGENCES   FOR  THE  PRECES  ANTE  ET  POST 
MISSAM. 

Beatissime  Pater.  D.  Adelemus  Foppiano  O.  S.  Benedicti,  ad  Pedes 
Sanctitatis  Vestrae  provolutus,  cupiens  ut  omnes  sacerdotes  in  dicendis 
precibus  pro  missae  celebratione  nonnullas  consequantur  indulgeritias, 
humillime  implorat  ut  Sanctitas  Vestra  benigne  concedere  dignetur : 

I. — PRECES  ANTE  MISSA  CELEBRATIONEM. 

(a)  Indulgentiam  unius  anni  pro  recitatione,  praeter  illam  quinque 
psalmorum   Quam  dilecta  etc.,  Benedixisti  Domine  etc.,  Inclina  Domine 
etc.,  Credidi etc.,  De profundis  etc.,  cum  versiculis  et  septem  Orationibus 
adnexis,  Orationis  s.  Ambrosii  Ep.  singulis  hebdomadae  diebus  assig- 
natae,  videlicet:   Summe  Sacerdos  etc.,  Rex  virginum  etc.,  Quis  digne 
etc.,   Ego   enim  etc.,    Tu   enim  etc.,  Rogamus   e/iam  te   etc.,  Rogo  etiam 
te  etc. 

(b)  Indulgentiam  centum  dierum  pro  recitatione  sequentis  Orationis 
s.  Ambrosii  Ep. :  Ad  mensam  etc. 

(c)  Indulgentiam  centum  dierum  pro  recitatione  sequentis  Orationis 
s.  Thomae  Aquinatis  :   Omnipoiens  sempiterne  etc. 

(d)  Indulgentiam  centum  dierum   pro  recitatione  sequentis  Ora- 
tionis ad  omnes  Angelos  et  Sanctos  :  Angeli,  Archangeli  etc. 

(e)  Indulgentiam  centum  dierum  pro  fecitatione  sequentis  Orationis 
tantummodo  dicendae  quando  Sacerdos  in  honorem  Sancti  vel  Beati 
Missam  celebrat :   O  Sancte  N.  etc. 

II. — PRECES  POST  MISSAE  CELEBRATIONEM. 

(a)  Indulgentiam  unius  anni  pro  recitatione,  praeter  illam  consueti 
cantici  Bmedicite  etc.   et  Psalmi  Laudate  etc.  cum  versiculis  et  tribus 
Orationibus  adnexis,  duarum  sequentium  Orationum,  quarum  altera  s. 
Thomae,   altera  vero   s.    Bonaventurae  :     Gratias    tibi  etc.,    Transfige 
dulcissime  etc. 

(b)  Indulgentiam  centum  dierum  pro  recitatione  sequentis  rithmi  s. 
Thomae  :  Adoro  te  devote  etc. 

(c)  Indulgentiam  centum  dierum  pro  recitatione  Orationis  s.  Al- 


22  THE  PASTOR. 


phonsi  Mariae  de  Ligorio  episcopi  singulis  hebdomadae  diebus  assig- 
natae,  tit  infra  :  Amantissime  Jem  etc.,  0  Bonitas  infinita  etc.,  O  Domine 
mi  etc.,  0  Jesu  mi  etc.,  0  Deus  infinitae  etc.,  O  Jem  et  etc.,  Loquere 

Domine  etc. 

(d)  Indulgentiam  centum  dierum  pro  recitatione  sequentis  Orationis 
ad  B.  M.  Virginem  :  0  Maria  Virgo  etc. 

Implorat  idem  humilis  orator,  ut  quilibet  sacerdos,  qui  quotidie 
unius  mensis  spatio  omnes  et  singulas  preces  et  orationes  praedictas 
recitaverit,  Plenariam  Indulgentiam,  semel  in  eodem  mense,  die  ad 
arbitrium  eligenda,  consequi  valeat.  Ut  de  gratia  etc. 

Sanctissimus  Dominus  Noster  Leo  Papa  XIII  in  Audientia  habita 
die  20  Decembris  1884  ab  infrascripto  Secretario  Sac.  Congregationis 
Indulgentiis  Sacrisque  Reliquiis  praepositae,  benigne  annuit  pro  gratia 
in  omnibus  juxta  preces.  Praesenti  in  perpetuum  valituro  absque  ulla 
Brevis  expeditione.  Contrariis  quibuscumque  non  obstantibus. 

Datum  Romae  ex  Secretaria  ejusdem  Sac.  Congregationis  die  20 

Decembris  1884. 

AL.  CARD.  OREGLIA  A  S.  STEPHANO  Praefectus. 

FRANZISCUS  BELLA  VOLPE  Secretarius 


*****     October  18,  1885. 

REVEREND  SIR  :  (a)  At  my  request,  our  Bishop  declared  the  High  Altar  of 
this  church  privileged,  but  the  church  being  never  blessed,  except  benedictione  loci, 
I  doubt  the  validity  of  the  concession.  Konings  :  Comm.  in  Fac.  Apost.  No.  136. 

Will  you  be  so  kind  as  to  inform  me  on  this  matter  as  well  as  on  the  following  : 

(b)  Does  a  priest  who  recites  a  votive  office  enjoy,  nevertheless,  the  privilege 
conferred  upon  him  by  his  bishop  in  virtue  of  faculty  No.  20,  Form  I  ? 

(O  Does  a  priest  who  on  a  feast,  simplex  de  pr accept o,  but  semid.  ad  libitum, 
recites  his  office  according  to  semid.  rite,  enjoy  that  privilege? 

(d}  Is  a  privilege  of  saying  a  Requiem  on  two  feasts  duplex  each  month  under- 
stood to  exist  when  there  are  two  semi-doubles  in  the  month?  P.  Mach,  S.  J.,  says 
No,  when  the  privilege  is  for  two  Requiems  a  week. 

(«•)  To  gain  the  indulgence  at  a  privileged  altar  on  a  double  feast,  is  a  priest 
who  has  the  privilege  of  saying  a  Requiem  that  day  obliged  to  say  it  (the  Requiem) 
as  he  is  on  a  semi-double,  or  will  he  gain  the  indulgence  by  the  mass  proper  to  the 
feast  ? 

(/)  If  on  such  a  feast  he  be  requested  to  offer  the  mass  for  one  departed  at  any 
altar,  does  he  satisfy  his  obligation  by  the  proper  mass,  or  is  he  obliged  to  use  his 
privilege?  The  privilege  in  the  case  benefits  another,  not  himself.  Does  charity 
oblige  him  to  use  it  ?  "  D.  K." 


DOCUMENTS.  23 


DOCUMENTS. 

[One  of  the  principal  objects  of  THE  PASTOR  is  to  preserve  the  Acts 
of  the  Holy  See  and  the  Roman  Congregations  in  a  form  less  perish- 
able than  the  ordinary  Catholic  newspaper.  As  early  as  space  permits 
we  insert  them.  Those  that  are  not  of  any  immediate  interest  we  hold 
over  occasionally  for  a  length  of  time,  certain  that  our  readers  suffer 
thereby  neither  loss  nor  inconvenience.  The  documents  below  have 
some  of  them  been  many  months  in  type. — ED.] 

ST.  VINCENT  DE  PAUL. 

We  give  the  full  text  of  the  decree  of  the  Sacred  Congregation 
of  Rites, — Decretum  Orbis, — and  the  resulting  Apostolic  Brief  con- 
stituting St.  Vincent  de  Paul  Patron  of  all  Catholic  charitable  associa- 
tions throughout  the  world. 

DECRETUM  ORBIS. 

Ad  christianae  caritatis  opera,  quae  a  Sancto  Vincentio  a  Paulo 
suam  agnoscunt  originem,  impensiori  studio  provehenda,  honoremque 
tanti  patris  ac  magistri  adaugendum  duobus  abhinc  annis,  postulanti- 
bus  turn  sodalibus  Vincentianae  Societatis  vulgo  Confer mtiae,  occasione 
explcti  quinquagesimi  anni  a  sua  Parisiis  institutione,  turn  Reverendis- 
simis  Dioecesium  Antistitibus,  Sanctus  Vincentius  Societatum  omnium 
caritatis  in  Galliae  regione  vigentium,  ab  eoque  ortum  quomodocum- 
que  habentium,  uti  specialis  apud  Deum  Patronus  Apostolica  Aucto- 
ritate  declaratus  fuit  et  constitutus.  Hujusmodi  Decretum,  ad  Hyber- 
niae  Dioeceses  anno  superiore  extensum,  ut  tandem  ad  cunctas  ejusdem 
naturae  societates  et  opera  totius  christiani  orbis  extenderetur,  perplu- 
rimi  Sanctae  Romanae  Ecclesiae  Patres  Cardinales,  et  ex  omnibus  fere 
mundi  regionibus  Sacrorum  Antistites,  pluresque  Regularium  Ordinum 
supremi  Moderatores  humillimis  Summo  Pontifici  exhibitis  precibus 
enixe  efflagitarunt.  Eas  Sanctissimus  Dominus  Noster  Leo  Papa  XIII. 
benigne  excipiens,  Congregation!  Eminentissimorum  et  Reverendissi- 
morum  Cardinalium  sacris  tuendis  Ritibus  praepositorum  remisit,  ut 
sententiam  suam  hac  in  re  panderet.  Sacra  autem  Congregatio  in 
Ordinariis  Comitiis  die  28  Martii  1885  ad  Vaticanum  habitis,  referente 
Emo  et  Rmo  Cardinal!  Carolo  Laurenzi,  audito  etiam  R.  P.  D.  Augus- 
tino  Caprara  S.  Fidei  Promotore,  omnibusque  mature  examine  per- 
pensis,  postulationi  a  tarn  ingenti  numero  eximiorum  Praelatorum 
propositae  responsum  dedit :  Consulendum  Sandissimo  pro  gratia. 

Hisce  vero  omnibus  subinde  per  Sacrorum  Rituum  Congregationis 
Secretarium,  Eidem  Sanctissimo  Domino  Nostro  fideliter  relatis,  Sane- 


24  THE  PASTOR. 

titas  Sua  sententiam  Sacrae  Congregationis  in  omnibus  confirmare  et 
a  Iprobare  dignata  est :  ideoque  Sanctum  Vincentium  a  Paulo  omnium 
Societatum  Oiritatis  in  toto  Catholico  Orbe  existentium,  et  ab  eo 
quomodocumque  promanantium,  ceu  peculiarem  apud  Deum  Patro- 
num  declaravit  et  constituit ;  cum  omnibus  honorificentiis  coelestibus 
Ritronis  competentibus  :  mandavitque  de  his  Apostolicas  litteras  in 
forma  Brevis  expediri,  die  16  Aprilis  ejusdem  anni  1885. 

D.  Cardinalis  BARTOLINIUS,  S.  R.  C.  Praefectus. 
LAURENTIUS  SALVATI,  S.  R.  C.  Secrdarius. 

LEO  PP.  XIII. 
AD  PERPETUAM  REI  MEMORIAM. 

Cum  multa  Jesus  Christus  humano  generi  praecepta  tradidit,  quo- 
rum ope  possent  homines  ad  vitam  rectam  perduci,  turn  illud  potissi- 
mum  dare  et  commendare  nunquam  destitit,  ut  quisque  diligeret 
proximr.m  suum  sicut  se  ipsum.  Ipse  enim,  qui  caritas  est,  docuit 
caritatcm  esse  quasi  fundamentum,  in  quo  lex  tota  consisteret,  et 
notam  qucindam,  qua  Christianae  sapientiae  sectatores  a  cetsris  dis- 
tinguerentur.  Quare  non  mirum  est  si  praeclara  haec  virtus  aliis  nata 
potius  quam  sibi,  ceterarumque  parens  atque  altrix  virtutum,  eorum 
praesertim  animis  insederit,  qui  Divini  praeceptoris  ingress!  vestigiis, 
virtutum  omnium  perfectionem  et  absolutionem  assequi  studuerunt. 
Mirifice  inter  hos,  exeunte  saeculo  xvi  effulsit  Vincentius  a  Paulo, 
magnum  illud  atque  immortale  christianae  caritatis  exemplar,  qui 
hujusmodi  virtutis  laude  quam  maxime  excelluit.  Nullum  enim 
prope  modum  fuit  aerumnarum  genus,  cui  mira  caritas  ejus  deesset ; 
nullus  labor,  quern  ad  proximorum  commodum  atque  utilitatem  non 
ultra  susciperet.  Neque  vero,  postquam  Vincentius  ex  vita  ad  coelum 
demigravit,  rerum  salutarium,  quas  instituerat,  fons  exaruit,  sed  in 
multos  quasi  rivulos  deductus  fluit  adhuc  large  copioseque  in  Ecclesia. 
Vir  enim  sanctissimus  ad  hanc  virtutem  non  modo  contendit  ipse,  sed 
ad  imitationem  sui  plurimos  evocavit,  quorum  alios  ad  communem 
religiosae  vitae  disciplinam  congregavit,  alios  in  pias  sodalitates  a  se 
legibus  sapientissimis  constitutas  recepit.  Quot  vero  sint  fructus,  quos 
ab  iis  humana  societas  quotidie  percepit,  vel  ex  eo  facile  conjici  potest, 
quod,  nondum  altero  a  constitutione  sua  exacto  saeculo,  jam  istiusmodi 
utriusquc  scxus  societates  per  universas  fere  orbis  terraum  partes  se  pro- 
pagavcrint,  et  ubique  admirationem  omnium  sibi  merito  comparaverint. 
Ncminem  certe  fugit  Vincentianos  Sodales  praesto  esse  egentibus  om- 
nibus: assidere  aegrotis  in  valetudinariis ;  versari  in  ergastulis,  in 
scholis,  inter  ipsa  bellatorum  arma,  duplicantes  ubique  subsidium, 


DOCUMENTS.  25 


corporibus  nempe  atque  animis.  Quibus  de  rebus  Romani  Pontifices 
Decessores  Nostri  Vincentianas  Congregationes  et  Sodalitates,  caeteras- 
que  omncs  caritatis  socictates,  quae  etsi  idem  non  habent  nomen,  ab 
eoclem  tamcn  capite  originem  ducunt,  in  honore  habuerunt,  et  prae- 
cipua  semper  cura  complex!  sunt.  Nos  eorum  inhaerentes  vestigiis, 
ut  hujusmodi  societates  omnes  auctoris  et  constitutoris  sui  spiritum 
largius  haurirent,  postulantibus  praesertim  Venerabilibus  Fratribus 
Galliarum  Episcopis,  S.  Vincentium  a  Paulo  praedictis  Societatibus  in 
Galliis  vigentibus  coelestem  Patronum  renuntiavimus  et  constituimus. 
Quod  decretum  proximo  superior!  anno  ad  Hyberniae  Dioeceses,  ut 
illorum  Antistitum  pia  desideria  expleretur,  extendimus.  Nuper  vero  a 
plerisque  S.  R.  E.  Cardinalibus  et  ex  omnibus  fere  mundi  regionibus 
Episcopis,  et  Regularium  Ordinum  supremis  Moderatoribus  admotae 
Nobis  sunt  preces,  ut  supradictum  ad  omnes  orbis  Christian!  partes, 
ubi  ejusdem  naturae  societates  et  opera  existunt  extendere  velimus. 
Nos  audita  etiam  Congregationis  S.  R.  E.  Cardinalium  Sacris  tuendis 
Ritibus  praepositorum  sententia,  piis  hisce  precibus  benigne  annuen- 
dum  censuimus.  Quare,  quod  universae  christianae  reipublicae  bene- 
vertat,  Dei  gloriam  augeat,  et  studium  caritatis  erga  proximum  in 
omnibus  excitet,  Apostolica  Auctoritate  Nostra,  his  Litteris,  S.  Vin- 
centium a  Paulo  omnium  Societatum  caritatis  in  toto  Catholico  Orbe 
existentium,  et  ab  eo  quomodocumque  promanantium,  peculiarem 
apud  Deum  Patronum  declaramus  et  constituimus,  eique  volumus 
omnes  honorineentias  tribui  coelestibus  Patronis  competentes.  De- 
cernentes  has  praesentes  Litteras  firmas,  validas  et  efficaces  existere  ac 
fore,  suosque  plenarios  et  integros  effectus  sortire  atque  obtinere, 
iisque,  ad  quos  pertinet  et  pertinere  poterit,  plenissime  suffragan. 
Non  obstantibus  Constitutionibus  et  Ordinationibus  Apostolicis,  cete- 
risque  contrariis  quibuscumque.  Volumus  autem  ut  praesentium 
Litterarum  transumptis,  seu  exemplis,  etiam  impressis,  manu  alicujus 
Notarii  public!  subscriptis,  et  sigillo  personae  in  ecclesiastica  dignitate 
constitutae  munitis,  eadem  prorsus  fides  adhibeatur,  quae  adhiberetur 
ipsis  pracsentibus  si  forent  exhibitae  vel  ostensae.  Datum  Romae  apud 
S.  Petrum  sub  annulo  Piscatoris  die  xn  Mai!  MDCCCLXXXV.  Pontificatus 
Nostri  Anno  Octavo. 

M.  Card.  LEDOCHOWSKI. 


26 


THE  PASTOR. 


DECRETUM  URBIS  ET    ORBIS  PRESCRIBING   DEVOTIONS   DURING 

THE  MONTH  OF  OCTOBER  TO  OUR  LADY  OF  THE  ROSARY, 

TO  BE  CONTINUED  FROM  YEAR  TO  YEAR  TILL  THE 

POPE  BE  FREE  AGAIN. 


Ex  sacra  rituum  congregations . 

Inter  plurimos  Apostolicae  vigilantiae 
actus,  quibus  Sanctissimus  Dominus  Nos- 
ter  Leo  PP.  XIII., ab  initio  Summi  Pontifi- 
catus  munere,  Ecclesiae  acuniversae  soci- 
etati,  Deo  adjuvante,  optatae  tranquillita- 
ti  restituendis  consulere,  satagit:  luce  cla- 
rior  nitet  Encyclica  Epistola  Supremi 
Apostolatus,  1 1  Septemb.  MDCCCLXXXIII, 
de  celebrando  toto  mense  Octobri  ejus  an- 
ni  gloriosae  Dei  Matris  Mariae  sacratissi- 
mo  Rosario.  Quod  sane  special!  Dei  provi- 
dentia  praecipue  institutum  est  ad  poten- 
tissimum  caeliReginae  praesens  auxilium 
adversus  christiani  nominis  hostes  exor- 
andum,  ad  tuendam  fidei  integritatem  in 
dominico  grege,  animasque  divini  sangui- 
nis  pretio  redemptas  e  sempiternae  per- 
ditionis  tramite  eripiendas.  Turn  ver° 
laetissimi  christianae  pietatis  et  fiduciae 
in  caelesti  Mariae  Virginis  patrocinio 
fructus  in  omni  loco  catholici  orbis  ex 
tarn  salutari  opere  eo  mense  collect!,  turn 
adhuc  insidentes  calamitates  causa  fuer- 
unt,  tit  subsequente  anno  MDCCCLXXXIV, 
die  xxx  Augusti,  aliae  accesserint  Apos- 
tolicae litterae  Superior  e  anno,z  cum 
iisdem  hortationibus  et  praeceptionibus 
pro  adventaute  eo  mense  Octobri  pari  so- 
lemnitate  ritus  ac  pietatis  fervore  in  bea- 
tissimae  Virginis  Mariae  a  Rosario  hono- 
rem  dedicando ;  eo  quod  praecipuus 
fructus  boni  operis  et  arrha  consequutu- 
rae  victoriae  sit  in  inceptis  perseverantia. 
Hisce  autem  inhaerens  idem  Sanctissi- 
mus  Dominus,  cum  hinc  nos  hactcnus 
mala  multa  undique  perturbent,  inde  vero 
permancat  et  florescat  in  christiano  pep- 
ulo  ea  fides,  quae  per  caritatem  op:ra- 
tur,  et  veneratio  ac  fiducia  in  amantissi- 
mam  Dei  Genitricem  propeir.odum  im- 


Among  the  many  acts  of  his  Apostolic 
vigilance  by  which  our  Holy  Father 
Leo  XIII.  sought  from  the  very  com- 
mencement of  his  Pontificate  to  restore, 
with  God's  help,  tranquil! ty  to  the 
Church  and  to  society,  most  conspicuous 
stands  the  Encyclical  Supremi  apposto- 
latust  dated  September  i,  1883.  That 
Encyclical  commanded  that  during  the 
whole  month  of  October,  that  year,  the 
devotion  of  the  most  sacred  Rotary  of 
the  glorious  Mother  of  God  should  be 
everywhere  celebrated.  And  indeed 
this  devotion  of  the  Rosary  was  by 
God's  special  providence  instituted  for 
the  very  purpose  of  imploring  the  im- 
mediate and  all-powerful  aid  of  the 
Queen  of  Heaven  again-t  the  enemies-  of 
the  Christian  aim  ;  as  also  for  preserv- 
ing the  fullness  of  the  Faith  in  the  chil- 
dren of  the  kingdom  and  wresting  souls 
redeemed  at  the  price  of  God's  blood 
from  the  jaws  of  perdition.  Such  were 
the  abundant  fruits  of  Christian  piety 
and  of  trust  in  the  heavenly  patronage 
of  the  Virgin  Mary  reaped  by  means  of 
this  devotion  that  year  throughout  the 
whole  Christian  world,  and  so  urgent  re- 
mained notwithstanding  the  calaniUics 
threatening  the  Church,  that  the  follow- 
ing year,  1884,  Apostolic  letters  Superi- 
or e  anno  were  issued  on  the  thirtieth 
of  August,  in  which  the  same  exhorta- 
tions and  inducements  as  the  year  before 
were  repeated,  so  that  the  month  of 
October  may  be  kept  a  month  of  de- 
votion to  the  most  sacred  R  sary  with 
the  same  rites  and  solemnities  as  the 
previous  year.  For  the  first  fruit  of  a 
good  work  and  the  surest  ev.i-^t  of 


x)  Vol.  I.,  p.  353,  seqm 
2)  Vol.  II.,  p.  366,  seq. 


DOCUMENTS. 


27 


mensa;  eo  impensiori  studio  et  alacritate 
mine  ubique  perseverandum  vult  unani- 
miter  in  oratione  cum  Maria  Matre  Jesu. 
Certain  enim  in  spem  erigitur  fore  ut 
ip.-a,  quae  sola  cunctas  haereses  intere- 
mit  in  universo  mundo,  nostris  accedenti- 
bus  cl ignis  poenitentiae  fructibus,  flectat 
denique  iram  vindicem  divinae  justitiae, 
incolumitatemque  adducat  et  pacem. 


Quapropter  Sanctitas  Sua  quaecumque 
duobus  praeteritis  annis  constituit  de  men- 
se,  quo  solemnia  celebrantur  beatae  Virgi- 
nis  Mariae  a  Rosario,  hoc  pariter  anno,  et 
annis  porro  sequentibus  praecipit  et  statu- 
it,  quoadusque  rerum  Ecclesiae  rerumque 
publicarum  tristissima  haec  perdurent  ad- 
juncta,  ac  de  restituta  Pontifici  Maximo 
plena  libertate  Deo  referre  gratias  Ec- 
clesiae datum  ncn  sit.  Decernit  itaque 
et  mandat,  ut  quolibet  anno  a  prima  die 
'Octobris  ad  secundam  sequentis  Novem- 
bi\s,  in  omnibus  catholic!  orbis  parochi- 
allbus  templis,  et  in  cunctis  publicis  ora- 
toriis  Deiparae  dicatis,  aut  in  aliis  etiam 
arbitrio  Ordinarii  eligendis,  quinque  salt- 
em  Mariani  Rosnrii  decades  cum  Litaniis 
Laurctanis  quotidie  recitentur  :  quod  si 
mane  fiat,  Missa  inter  preces  celebre- 
tur;  si  a  meridie,  sacrosanctum  Eucha- 
ristiae  Sacramentum  adoration!  propona- 
tur,  deinde  fideles  rite  lustrentur.  Optat 
quoque  ut  a  Sodalitatibus  sacratissimi 
Rosarii  reli^iosae  pompae,  ubi  id  per 
civiles  leges  licet,  publice  ducantur. 


Indulgentia?  <i;'.^ulas,  alias  concessas, 
renovar.do,  omnibus  qui  stalls  diebus 
publicae  Rosarii  recitation i  interfuerint, 


final  success  is  perseverance.  And  be- 
lieving thus,  His  Holiness,  seeing  on  the 
one  hand  that  up  to  this  day  troubles 
still  beset  us  on  all  sides,  but  seeing  on 
the  other  that  the  faith  which  worketh 
by  charity  and  a  veneration  and  trust 
unbounded  in  the  most  loving  Mother  of 
God  abides  still  and  flourishes  in  the 
hearts  of  our  Christian  people,  he  is  im- 
pelled to  prescribe  with  more  zeal  and 
earnestness  than  ever,  perseverance  in 
prayer  with  Mary  the  Mother  of  Jesus. 
For  he  entertains  the  firm  hope  that, 
when  on  our  part  we  bring  forth  fruits 
worthy  of  penance,  she  who  alone  put 
down  all  heresies  throughout  the  world 
will  turn  away  from  us  the  vindictive 
wrath  of  divine  justice,  and  procure  for 
us  safety  and  peace. 

Wherefore  for  this  and  all  coming 
years,  as  long  as  the  present  tribulations 
of  the  Church  endure,  and  until  full 
liberty  be  restored  to  the  Supreme 
Pontiff,  and  until  the  Church  Universal 
can  render  thanks  to  God  for  this  liberty 
restored,  so  long  shall  the  Church  Uni- 
versal celebrate  the  solemnity  of  our 
Lady  of  the  Rosary  every  month  of 
October,  as  during  the  past  two  years. 
His  Holiness  therefore  decrees  and 
commands  that  five  decades  at  least  of 
the  Rosary  of  the  Blessed  Virgin,  together 
with  the  Litany  of  Loretto,  be  recited 
from  the  first  day  of  October  every 
year  to  the  second  day  of  the  following 
November,  in  all  parish  churches  and  in 
public  oratories  dedicated  to  our  Lady 
and  in  others  also  that  may  be  desig- 
nated by  the  Ordinary.  If  the  devotion 
take  place  in  the  morning,  mass  shall  be 
celebrated  during  the  prayers;  if  in 
the  afternoon,  the  Blessed  Sacrament 
will  be  exposed  and  benediction  given. 
He  also  desires  that,  where  sodalities  of 
the  Blessed  Virgin  exist,  they  shall,  if 
permitted  by  the  civil  laws,  signalize  the 
celebration  by  public  processions. 

Renewing  the  former  indulgences,  His 
Holiness  grants  all,  who  attend  the 
public  recitation  on  the  stated  clays  and 


28 


THE  PASTOR. 


et  ad  mentem  ejusdcm  Sanctitatis  Suae 
oraverint,  et  his  pariter  qui  legitima  cau 
sa  impediti*  privatim  haec  egerint,  sep- 
tem  annorum  ac  septem  quadragenarum 
apud  Deum  Indulgentiam  singulis  vici- 
bus  concedit.  E:s  autem  qui  supradicto 
tempore  decies  saltern  vel  publico  in  tem- 
plis,  vel  legitime  impediti  privatim  ea- 
dem  peregerint,  sacramental!  confessione 
expiatis  et  sacra  synaxi  refectis,  plenari- 
am  admissorum  Indulgentiam  de  Eccle- 
siae  thesauro  impcrtit.  Plenissimam  hanc 
culparum  veniam  et  poenarum  remissio- 
nem  his  omnibus  pariter  largitur,  qui  vel 
ipso  die  festo  beatae  Virginis  a  Rasario, 
vel  quolibet  ex  octo  insequentibus  diebus, 
sacramenta,  ut  supra,  perceperint,  et  in 
aliqua  sacra  aede  juxta  Suam  mentem 
Deo  ejusque  Sanctissimae  Matri  suppli- 
caverint. 

Qua  de  re  et  illis  consulens  fidelibus 
qui  ruri  viventes  agri  cuUione  praecipue 
Octobri  mense  distinentur,  Sanctitas  Sua 
concedit  ut  singula  superius  disposita, 
cum  sacris  etiam  Indulgentiis,  eorum  in 
locis,  ad  insequentes  vel  Novembris  vel 
Decembris  menses,  prudent!  Ordinario- 
rum  arbitrio,  differri  valeant. 

De  hisce  vero  omnibus  et  singulis 
Sanctissimus  Dominus  Noster  per  Sacram 
Rituum  Congregatiunem  praesens  edi  de- 
cretum,  et  ad  omnes  locorum  Ordinaries 
pro  fideli  executione  transmitti  mandavit. 

Die  20  Augusti,  1885. 
D.  CARDINALIS  BARTOLINIUS,  S.  R.  C., 

Praefectus. 

LAURENTIUS  SALVATI,  S.  R.  C., 
Secretarius, 


pray  according  to  the  intention  of  the 
Holy  See.  an  indulgence  of  seven  years 
and  seven  quarantines.  He  grants  the 
same  to  all  who,  hindered  by  lawful 
cause  from  attending  the  public  devo- 
tions, devoutly  say  the  prayers  in  pri- 
vate. Further,  he  grants  a  plenary  in- 
dulgence to  all  who  assist  at  the  public 
devotions  ten  times  and  go  to  confession 
and  communion  ;  and  the  same  to  those 
who,  hindered  as  above,  say  the  prayers 
in  private.  Finally,  this  full  and  plenary 
remission  of  penalties  he  extends  to  all 
who  on  the  day  itself  of  the  Holy  Rosary, 
or  any  day  within  the  octave,  approach 
the  sacraments  and  spend  some  time  in 
any  church  or  oratory  in  prayer  to  God 
and  to  his  Blessed  Mother  according  to 
the  intention  of  the  Holy  Father. 

And  mindful  of  those  of  the  faithful 
who  during  the  month  of  October  are 
pressed  with  work  in  country  places,  His 
Holiness  grants  that  the  devotions  to- 
gether with  the  indulgences  may  be  all 
postponed  at  the  discretion  of  the  Ordi- 
nary to  the  following  months  of  Novem- 
ber or  December. 

And  in  regard  to  this  whole  matter, 
ordered  that  this  present  decree  of  the  S. 
Cong,  of  Rites  be  issued  and  be  for- 
warded for  faithful  observance  to  all 
Ordinaries. 

August  20,  1885. 

D.  CARD.  BARTOLINI,  Pref. 


LITTEKAE    APOSTOLICAE 

SSMI  D.  N.  LEONIS  XIII. 
DE    ERECTIONE  URBAN:  COLLEGII  STATUUM  FOEDERATORUM   AMERICAE 

SEPTENTRIONALIS. 

^   Ubi  primum  latissimae  Americae  Septentrionalis  plagae  deductis  ex 

ropa  coloniis  frequentia   populorum  celebrari  coeperunt,  Roman! 

Pontifices  Praedecessores  Nostri  ad  earn  regionem  oculos  convertentes 


DOCUMENTS.  29 


in  qua  modo  florentissima  ex  foederatis  statibus  Respublica  con- 
stituta  est,  omnes  sollicitudines  et  stud  a  sua  in  id  contulere,  ut 
catholica  fides  quaeque  ex  ea  dimanant  in  civitates  bona,  non  modo 
inter  Christifideles  manerent  incorrupta,  sed  etiam  inter  gentes  sive 
barbaris  sive  ex  diversis  orbis  partibus  illuc  immigrantes,  quamvis, 
origine,  lingua,  moribus,  religione  dissitas,  inducerentur. — Ad  hos 
salutares  fructus  assequendos  maxime  valuerunt,  turn  virorum  aposto- 
licorunl  delectus  quos  undique  conquisitos  in  eas  provincias  mittere 
numquam  destiterunt,  turn  sedulae  assi'duaeque  curae  Sacrae  Congre- 
gationis  Christiano  nomini  propagando,  cnjus  consiliis  et  ministeriis 
iidem  perpetuo  usi  sunt,  ut  septentrionalis  Americae  spiritual 
utilitati  consulerent.  —  Porro  eadem  Sacra  Congregatio  Decesso- 
bus  Nostris  operam  navans,  inter  alia  sui  studii  argumenta  erga 
earn  regionem,  hoc  etiam  exhibuit,  ut  nempe  admissis  in  Urba- 
nianum  collegium  ejus  regionis  alumnis,  ex  iis  novos  in  dies  Evan- 
gelii  praecones  in  Urbe  totius  christiani  orbis  principe,  in  ipsis 
Pontificum  oculis  pietatem  et  scientiam  pro  Americae  borealis 
gentibus  diligenti  institutione  informandos,  opportune  curaret. 
Illustris  autem  Americae  gentis  electa  pars  tot  tantisque  Sum- 
morum  Pontificum  dilectionis  testimoniis  ita  respondit,  ut  quam  de  se 
expectationem,  excitaverat,  eidem  luculenter  re  ipsa  satisfecerit. 
Egregia  enim  semper  argumenta  praebuit  sui  studii  erga  Catholicam 
religionem,  ac  filialis  obedientiae  devotaeque  voluntatis  erga  Aposto- 
licam  Sedem  ;  eique  firmis  obsequii  vinculis  sese  devinctam  ostendit. 
Qua  in  re  praecipuam  commendationem  sacri  ejus  regionis  Pastores 
sibi  vindicant,  quorum  concordibus  et  assiduis  laboribus  brevi  eo 
res  adductae  fuere,  ut  amplissima  Episcopali  Hierarchia  per  mem- 
oratos  Status  constituta,  religiosis  Ordinibus  invectis,  Catholicai 
institutione  diffusa,  veluti  novum  Ecclesiae  spirituale  regnum  in  iis 
regionibus  einoruerit. 

Haec  magna  cum  consolatione  intuentes  Romani  Pontifices  sui 
muneris,  paternaequae  suae  erga  illustrem  illam  partem  Dominic 
gregis  benevolentiae  esse  duxerunt,  ut  majora  etiam  in  ejus  utilitatem 
peragenda  curarent.  Quapropter  inclitus  Decessor  Noster  fel. 
rec.  Pius  IX.  nihil  ad  religionis  incrementum  utilius,  ad  Pontificiam 
munificentiam  opportunius  existimavit  quam  providere,  ut  quemad- 
modum  plures  ex  aliis  exteris  nationibus,  sic  foederati  Americae 
Septentrionalis  Status  suam  in  Urbe  domum  altricem  haberent  in 
qua  delecti  juvenes  sacris  studiis  sacraque  disciplina  instituendi,  ad 
exercendum  deinde  in  patria  sua  uberi  cum  fructu  sacerdotale  minis- 
terium  exciperentur. — Quod  feliciter  mente  conceperat  illustris 
Decessor  Noster,  operam  etiam  dedit,  ut  omni  sublata  mora  ad 


THE  PASTOR. 


exitum  perduceretur.  Itaque  Ejus  jussu  a  sacro  Consilio  Christiano 
nomini  propagando  co-empta  in  urbe  domus,  qua  Sacramm  Virginum 
a  Visitatione  Deiparae  antea  fuerat,  collegio  alumnorum  Sep- 
tentrionalis  Americae  addicta,  perpetuumque  in  usum  attributa  est  ; 
simulque  anno  1858  die  solemni  Sanctae  Dei  Matris  sideribus  re- 
ceptae  ab  eodem  Sacro  Concilio  litterae  datae,  quibus  ejusdem  col- 
legii  erecto  pro  Foederatis  Americae  Septentrionalis  Statibus  decerne- 
batur.  Collegium  quidem  ipsum  felicibus  auspiciis  die  vm  Decembris 
anno  insequenti  dedicatum  est :  sed  tamen  usque  ad  hanc  diem 
illud  supererat,  ut  documentum  Apostolicum  ederetur,  quo  ipsum  ex 
more  institutoque  hujus  Apostolicae  Sedis  canonicae  suae  erectionis 
vim  et  dignitatem  acciperet.  —  Ejus  rei  causa  Venerabiles  Fra- 
tres  Americae  Borealis  Episcopi,  qui  superiore  anno  exeunte  de 
gravibus  religionis  rebus  acturi  in  hanc  almam  Urbem  convene- 
runt,  per  Ven.  Fratrem  Archiepiscopum  Baltimorensem  Nobis  fer- 
vidas  preces  obtulere,  ut  quod  nondum  a  Collegio  regionis  suae  ccn- 
stituto  peractum  fuerat,  auctoritate  curaque  Nostra  fastigium  im- 
ponentes  operi,  perficeremus.  Nos  itaque  haud  cunctandum  rati, 
eorumdemque  Venerabilium  Fratrum  communibus  votis  obsecundare, 
clerumque  et  fideles  Americanae  regionis  novo  hoc  amoris  testimonio 
prosequi  -cupientes,  decretum  a  memorato  Sacro  Consilio  editum 
super  constitutione  collegii  clericorum  pro  Foederatis  Americae  Septen- 
trionalis Statibus,  cum  omnibus  et  singulis  in  illo  contends,  Auctori- 
tate Apostolica  tenore  praesentium  confirmamus  eique  inviolabilis 
Apostolicae  firmitatis  robur  adjicimus,  ac  praeterea  ad  majorem  De- 
gloriam,  ad  incrementum  Catholicae  religionis,  ad  decus  utilitatemi 
que  magnae  Reipublicae  Foederatorum  Americae  Septentrionalis 
Statuum,  eadem  auctoritate  tenore  praesentium  idem  Collegium  in 
hac  alma  Urbe,  juxta  canonicas  normas  erigimus  et  constituimus,  ac 
nomine  et  titulo  Pontificio  decoramus,  eidemque  omnia  jura,  prae- 
rogativas,  privilegia  hujusmodi  Collegiorum  propria  attribuimus  et 
elargimur,  ad  leges  quae  infra  sequuntur  : 


I.  Cardinalis  Sacri  Consilii  Christiano 
nomini  propagando  Praefectus  pro  tern- 
pore  existens,  idem  perpetuo  Patronus 


I.  The  Cardinal  Prefect  of  the  Propa- 
ganda shall  always  be  the  patron  of  the 
college.  He  shall  have  the  right  when 


collegii  esto :  idemque  ubi  opportunum    he  thinks  proper  to  choose  and  appoint 

u  visum  fuerit,  adjutorem  sibi  in  eo    an  assistant, 
munere  gerendo  dehgendi  et  constituendi 
jure  fruatur. 

II.  Administrate  universa  collegii  ab 


archiepiscopis  et  episcopis  Foederatorum 


2.  The  general  management    of  the 
college  will  be  looked  after  by  the  arch- 


rj  .  — ~t>~    •        *    •-'N-    ±\j\j r±.\*\jL   a  XL  GO.     uy     Lilt  ell  dl* 

Statuum  Amencae  Septentrionalis,  vel  a    bishops  and  bishops  of  the  United  States, 


DOCUMENTS. 


praesulibus  ab  ipsis  ad  id  muneris  legit- 
ime  depuiatis,  geratur. 

III.  Archiepiscopi  et  episcopi,  quibus, 
ut  supra  collegii  administratio   concre- 
dita  e^t,  iidem,  cum  moderator  alumnis 
collegii    regendis    renunciandus    fuerit, 
tres  sac  rdotes,  qni  ad  hoc  munus  obe- 
uncTum  idonei  visi  fuerint  Sacro  Concilio 
Fidei  propagandas,  proponant,  uti  ex 
iis  Sum m us  Pontifex  audito  Sacrae  Con- 
gregationis  consilio  eligat,  quern  collegii 
regimini   rectoris  nomine    et   potestate 
praeficiat. 

IV.  Rector  in   omnibus  qu~e  ad  col- 
legii  regimen  pertinent  Emi.  Patroni  ac 
episcoporum    collegii    administratorum 
auctoritati  obsequatur,  eisque  accuratam 
rei  familiaris  rationem  sexto  quolibet  an- 
ni  mense  reddat. 

V.  Rector  idem,    ut   munere  suo  ex- 
peditius  et  utilius  perfungi  queat,  turn  in 
iis  quae  oeconomicam   collegii  curalio- 
nem,  turn  in  iis  quae  alumnorum  discip- 
linam   spsctant,   opportunis  adjutoribus 
utatur.  —  Propterea    ipsius    erit,  Emo. 
Patrono  approbante,    idoneum   sacerdo- 
tem  vicarium  suae  potestatis  adsciscere, 
nee  non  curatorem  rei  familiaris  collegii 
Emo.  Patrono  et  episcopis  administrator  - 
ibus  proponere,  ac  de  ipsorum  consensu 
constituere,  qui  in  munere  exercendo  a 
rectoris    auctoritate     nutuque    pendere 
debebit. 

VI.  Rector  omnibus  praesit,   non  al- 
umnis modo,  sed  et  singulis.  majoribus 
ac  minoribus  Collegii  administris. 

VII.  Nee    inter    alumnos    admjttatur 
quispiam,    nisi  aut  ratione  originis  aut 
ratione    domicilli    vel    quasi    domicilii 
foederatorum   Americae    Statuum    civis 
habeatur,    et    constitutis     conditionibus 
satisfaciat,  ac   ingenii   morumque  laude 
probatus  firmam  spem  praebeat,  sese  in 
ecclesiasticis    ministeriis    esse    perpetuo 
inserviturum. 

VIII.  In   alumnis    novis   adsciscendis 
collegii    rector   cum    episcopis    agat  ad 
quorum    dioecesim   ipsi  pertinent ;  turn 


or  by  prelates  deputed  by  them  for  the 
purpose. 

3.  When  a  rector  is  to  be  selected,  the 
archbishops  and  bishops  who  have 
charge  of  the  general  management  will 
propose  three  names  for  the  vacancy  to 
the  Propaganda.  Out  of  these  His 
Holiness,  after  consulting  with  the  Sacred 
Congregation,  will  select  and  appoint  the 
rector. 


4.  The  rector  in  all  that  pertains  to  the 
government   of  the  college   will  follow 
the   directions   of    the   patron   and   the 
bishops  who  have  charge  of  the  general 
management.     Every  six  months  he  will 
present  them  with  a  financial  statement 
of  the  college  affairs. 

5.  To  perform  the  duties  of  his  office 
with  promptness  and  efficiency,  both  as 
regards  financial  affairs  and  the  internal 
discipline   of  the  institution,  the   rector 
will  associate  with  himself  the  needed 
assistants.  Accordingly,  with  the  appro- 
bation  of  his  Eminence  the  patron,  he 
will  select  a  suitable  vice-rector,  and  he 
will  propose   to  his  Eminence  and  the 
bishops  in  charge  of  the  management, 
some  name  for  bursar,  and,  with  their 
approbation,  appoint  him.     The  bursai 
will  be  in  all  college  matters  subject  to 
the  authority  and  will  of  the  rector. 

6.  The  rector  will  be  head  of  all, — not 
merely   of  the  students  but  of  all  em* 
ployed  in  the  college. 

7.  No  student  shall  be  received  unless 
he   belong  by  birth,  domicile  or  quasi- 
domicile   to  the   United   States,  comply 
with  the  conditions  required,  and  give 
promise    in   the   matter   of  ability   and 
morals  of  perseverance  in  the  ecclesias- 
tical state. 


8.  In  regard  to  admissions,  the  rector 
will  treat  directly  with  the  bishops  of 
the  applicants.  He  will  then  communi- 


THE  PASTOR. 


de  singulis  qui  excipiendi  erunt  ad  Emum. 
Patronum  referat,  alumnosque  item  an- 
tequam  collegium  ingrediantur,  aut  in 
patriam  redeant,  coram  Emo.  Patrono 
sistat. 

IX.  Alumni  antequam  ad  sacros  Or- 
dines    promoveantur,     juramentum    de 
more  emittant,  ut  in  collegiis  Pontificiis 
fieri  solet. 

X.  Collegii  Urbani  fidei  Propagandae 
scholas     Americani    alumni    studiorum 
causa  celebrent,  ibique  ad  gradus  aca- 
demicos    assequendos  doctrinae    exper- 
imenta  edant.  —  Quo  vero  in  studiis  suis 
proficere  valeant  uberius,  sacerdos  rerum 
theologicarum  et  philosophicarum  scien- 
tia  praestans  apud  ipsos  commoretur,  qui 
iisdem  in   susceptis  praelectionibus  ex- 
planandis  et  illustrandis  adjumento  erit. 

XI.  Quod  autem  ad  spiritualem  alum- 
norum    curam   attinet,   rectoris  munus 
erit   sacerdotem  ad   confessiones  excipi- 
endas  ab  Emo.  Urbis  Vicario  approba- 
tum,  in  pietatis  magistrum  et  ordinarium 
confessarium  qui  in  collegii  aedibus  de- 
gat,  de  Emi.  Patroni  assensu  deligere  ; 
isque  ita  delectus  alumnorum  animis  ad 
virtutem  et  scientiam   sanctorum  studi- 
ose   ac  prudenter    provehendis  operam 
navet. 

XII.  In  alumnorum  disciplina  regulae 
seu    leges    Collegii  Urbani   Fidei   Pro- 
pagandae opportune  temperatae,  ac  pe- 
culiaribus  Americani    collegii  rationibus 
accommodatae,  accurate  serventur. 


cate  with  t'-.e  Cardinal  patron,  and 
will  present  each  student  to  his  Emin- 
ence both  before  admission  and  final 
departure  for  the  United  States. 

9.  The  students  before  admission  to 
Orders  will  take  the  oath   usual  in  the 
Pontifical  Colleges. 

10.  The  American  students  shall  fol- 
low the  courses  of  the  Urban  College  of 
Propaganda,  and  there  also  shall  try  for 
their  degrees.    To  aid  them,  however,  in 
their  studies — to  explain  and  illustrate  the 
lectures  of  the  Urban  college  professors, 
a  priest  well  versed  in  theology  and  phi- 
losophy will  have  his  residence  in  their 
own  college. 

11.  As  regards  their  care  in  spiritual 
matters   it  will  be  the  business   of    the 
rector  to  select  some  priest  approved  by 
the  Cardinal  vicar  and  appoint  him,  with 
the  consent  of  the  Cardinal  patron,  con- 
fessor in   ordinary  to  the    students   and 
spiritual  director.     His  business  will  be 
to  labor  earnestly  and  prudently  to  .im- 
bue the  minds  of  the  alumni  with  virtue 
and  the  science  of  the  saints. 


12.  The  disciplinary  rules  and  regula- 
tions of  the  Urban  College  of  the  Propa- 
ganda, judiciously  tempered  and  accom- 
modated to  the  peculiar  circumstances  of 
the  American  college,  shall  be  strictly  in 
force. 

Volumus  denique  ut  hae  Literae  Nostrae  firmae  rataeque,  uti  sunt, 
ita  in  posterum  permaneant ;  irritum  autem  et  inane  futurum  d  cerni- 
mus  si  quid  super  his  a  quoquam  contigerit  attentari :  contrariis  qui- 
buscumque  non  obstantibus. 

Datum  Romae  sub  annulo  Piscatoris  anno  millesimo  octingen- 
tesimo  octuagesimo  quarto  die  xxv.  Octobris,  Pontificals  Nostri  anno 
septimo. 

F.  Card.   CHISIUS. 


"Opto  magis  sentire  compundionem  quam  scire  ejus  dtfimtionem" — a  Kempis. 


VOL.  IV. 


DECEMBER,  i 


No.  *„ 


THE  PRIVILEGED  ALTAR. 

Priests  in  the  United  States  have  the  favor  of  a  privileged  altar  every 
Monday,  provided  they  say  mass  in  black  when  black  is  allowed. 

When  black  is  allowed,  that  is,  when  black  is  allowed  them  by  privilege, 
not  merely  when  it  is  allowed  by  the  general  rubrics. 

By  privilege,  they  can  say  mass  in  black  on  Mondays,  unless  the  day 
be  a  holiday  of  obligation,  a  feast  of  first  or  second  class  or  a  major 
double,  a  privileged  vigil  or  feria,  or  a  day  within  a  privileged  octave. 

Consequently,  on  all  ordinary  doubles  falling  on  Monday  we  can  say 
the  low  mass  of  Requiem. 

When,  by  the  occurrence  of  one  of  the  obstacles  mentioned,  the  mass 
in  black  is  forbidden  on  Monday,  the  privilege  of  Monday,  both  as  to 
altar  and  permission  to  say  the  low  mass  for  the  dead  on  doubles,  is 
transferred  to  the  following  Tuesday. 

If  the  low  Requiem  be  likewise  excluded  Tuesday  by  an  office  that 
would  exclude  it  Monday,  the  favor  of  the  privileged  altar  can  be  gained 
by  the  mass  of  Monday. 

"  By  the  indulgence  annexed  to  the  privileged  altar  we  are  to  under- 
stand, if  we  look  only  to  the  intention  of  the  Church  and  the  use  of  the 
Power  of  the  Ktys,  such  a  plenary  indulgence  as  will  at  once  free  th-j 
soul  from  purgatory  ;  but  if  we  consider  it  in  the  effect  of  its  applica- 
tion, we  are  to  understand  an  indulgence  proportioned  to  the  merci- 
ful will  of  God  and  His  acceptance  of  the  suffrage  of  the  Church." — 
Vol.  iv.  p.  i  seq. 

Copyright,  Rev.  W.  J.  WISEMAK,  1885.     All  rights  reserved. 


4  .      THE  PASTOR. 


INSTRUCTION   OF  THE   PROPAGANDA 

DEFINING  THE  MODE  OF  PROCEDURE  IN 
MATRIMONIAL  CAUSES. 

PART  I. 
ARTICLE  I.      The  Competent  Judge. 

1.  Matrimonial  causes  are  to  be  tried  before  an  ecclesiastical  judge, 
for  such  only  is  competent  to  decide  as  to  the  validity  of  marriage  and 
to  determine  the  obligations  thereof.     The  civil  effects  of  marriage  are 
defined  by  the  civil  courts. 

2.  The  parties  to  a  marriage  suit  are  subject  to    the  jurisdiction    of 
the  bishop  in  whose  diocese  the  man  resides.     An  exception,  however, 
is  to  be  made  when  separation  a  thoro  et  mensa  has   taken  place,  or  the 
husband  has  maliciously   deserted    his  partner.     In    the  former  case, 
either  party  can  institute  suit  before  the  bishop  in  whose  diocese  he  or 
she  has  a  domicile:  in  the  latter,  the  wife  can  bring  suit  before  the  bishop 
of  the  place  in  which  she  lives.     After  the  judicial  summons  is  served, 
any  change  of  domicile  does  not  affect  the  competency  of  the  judge. 

ART.  II.     Commencement  of  the  Suit. 

3.  Before  a  matrimonial  cause  can  be  taken  up  for  trial  by  an  eccle- 
siastical tribunal,  a  regular  and  juridical  complaint  must  be  made.     No 

INSTRUCTIO  S.  C.  DE  PROP.  FIDE. 
DE  PROCESSU  MATRIMONIAL!. 

PARS  PRIMA. 
ART.  I.  Judex  competens. 

§  I.  Causae  matrimoniales  ad  judicem  ecclesiasticum  spectant,  cui  soli  competit 
de  validitate  matrimonii  et  obligationibus  ex  eodem  derivantibus  sententiam  ferre. 
De  effectibus  matrimonii  mere  civilibus  potestas  civilis  judicat. 

§  2.  Conjuges  in  causis  matrhnonialibus  subsunt  Episcopo  incujus  dioecesimari- 
tus  domicilium  habet.  Exception!  locus  est,  si  conjugale  vitae  consortium  aut  per 
separationem  a  thoro  et  mensa,  aut  per  desertionem  malitiosam  a  marito  patratam, 
sublatum  sit.  Priori  casu  quaelibet  pars  jus  accusandi  contra  alteram  ipsi  competens 
coram  Episcopo  dioecesis,  ubi  haecce  domicilium  habet,  exercere  debet ;  posteriori 
casu  uxor  apud  Episcopum,  intra  cujus  dioecesim  domicilium  ejus  situm  est,  actio- 
nem  instituere  potest.  Po^tquam  citatio  judicialis  intimata  est,  mutatio  quoad  con- 
jugum  domicilium  facta  mutationem  respectu  judicis  competentis  minime  operatur. 
ART.  II.  De  accusatione  matrimonii. 

$  3.  Ut  in  tribunali  ecclesiastico  causa  aliqua  matrimonialis  tractanda  suscipiatur, 
necesse  est  ut  contra  matrimonium  regularis  et  juridica  accusatio  praecesserit ; 


PROCESS  US  MATRIMOXIALfS.  35 

complaint  shall  be  entertained  unless  it  proceed  from  a  person  or  per- 
sons competent  in  common  law  to  make  it.  Regarding  some  impedi- 
ments, only  the  couple  themselves  can  testify,  while  regarding  others, 
their  relatives  or  even  strangers  may  do  so.  Even  an  official  investiga- 
tion may,  and  sometimes  should,  be  instituted  when  information  is  ten- 
dered that  a  certain  marriage  is  null,  especially  if  any  common  and  not 
unfounded  report  to  that  effect  has  got  abroad. 

4.  The  complaint  is  to  be  made  before    the  lawful   ordinary  and  in 
writing.     If  made  by  word  of  mouth  it  is  to  be  reduced  to  juridical 
form  by  the  ordinary  method  of  the  courts,  namely,  by  getting  the  com- 
plainant to  make  his  depositions  before  the    tribunal    and    have    them 
taken  down  by  the  chancellor. 

5.  In  the  complaint,  besides  a  precise  statement  of  facts,  all  neces- 
sary circumstances  and  corroborating   indications   are  to    be   detailed, 
witnesses  named,  and  the  value  of  their  testimony  estimated,  that  the  full 
force  of  the  complaint  may  be  understood,  and  means  secured  to  probe 
the  matter  to  the  bottom. 

ART.  III.      The  Court. 

6.  After  entertaining  the  complaint  the  bishop  will  himself  assume 
the  office  of  presiding,  or  will  delegate  that  duty  to  his  vicar-general  or 
some  crusty  and  experienced  clergyman.     He  will  at  the  same  time  ap- 
point another  as  chancellor,  whose  duty  it  will  be  to  makea  minute  of 
all  that  pertains  to  the  cause,  and  note  down,  together  with  the  names  of 
the  witnesses,  the  interrogations  made  to  each  and  their  answers. 

quae  nunquam  erit  admittenda,  nis  />roficiscatur  a  persona  vel  personis,  quae  com- 
muni  jure  habiles  ad  accusandum  habeantur.  Etenim  in  quibusdam  impedimentis 
ipsi  conjuges  tantum  uti  accusatores  admittuntur  in  aliis  qui  sunt  iisdem  sanguine 
propinqui,  vel  etiam  quilibet  de  populo,  ac  tandem  ex  officio  etiam  inquisitio  fieri 
potest,  et  quandoque  debet,  quando  praesertim  contra  alicujus  matrimonii  validita- 
tem  simplex  denuntiatio  facta  fuerit,  aut  fama  fundamentum  veritatis  prae  se  ferens 
de  alicujus  impediment!  existentia  divulgata  sit. 

§  4.  Ista  accusatio  coram  legitimo  Ordinario  ecclesiastico  fieri  debet,  et  quidem 
in  scripto :  si  oretenus  facta  fuerit,  judicialis  reddenda  erit  juxta  regulas  communi 
jure  traditas,  scilicet  emciendo  ut  accusator  earn  repetat  coram  tribunali,  et  a  can- 
cellario  in  actis  redigatur. 

§  5.  In  ea,  praeter  accuratam  facti  expositionem,  enarranda  erunt  omniaadjuncta 
necessaria,  et  omnia  judicia  concurrentia ;  judicandi  et  nominandi  testes  de  re  in- 
structi,  ut  hoc  modo  fundamenta  accusationis  cognoscantur,  et  via  tribunali  sterna- 
tur  veritati  detegendae. 

ART.  III.  De  tribunali  constituendo. 

§  6.  Accusatione  sic  recepta,  munus  moderatoris  actorum  Episcopus  vel  ipsi  sibi 
assumet,  vel  suum  Vicarium  generalem  aut  alium  probum  et  expertum  virum  e 
clero  ad  illud  delegabit.  Similiter  alium  virum  designabit,  qui  cancellarii  officio 
fungens  quidquid  ad  causam  pertinet  in  acta  referat,  ac  nominatim  interrogationes 
examinandis  faciendas,  eorumque  responsiones  scripto  consignet. 


36  THE  PASTOR. 


7.  Further,  it  is  the  bounden  duty  of  the    ordinary   to   commission 
another  ecclesiastic  versed  in  law  and  of  good  report,  whose  part  will  be 
to  maintain  the  validity  of  the  marriage.     For  cause,  however,  the  bishop 
can  at  any  time  remove  him  and  appoint  another  similarly  qualified  to 
take  his  place. 

8.  These  appointments  and  delegations  shall  be  made  in  writing  and 
note  of  each  made  in  the  Ac/a,  or  th^  text  of  each  commission  entered 
in  full. 

9.  The  moderator  will  convoke  the  court  and  cite   the    parties   and 
witnesses  before  it;  his  also  it  is  to  grant  postponements  when  he  thinks 
proper  and  to  give  rules  and  directions  for  the  regular  and  proper  com- 
pilation of  the  Acts.     These  rules  and  directions  are  to    be   in    writing 
and  recorded  among  the  Acts  themselves. 

10.  Before  entering  upon  his  duties,  the   maintainor  of  the  marriage 
will  make  oath  on  the  Gospels  before  the  moderator  that  he  will  faithfully 
and  honestly  perform  his  task,  and,  by  written  word  and  spoken,  do  all  in 
his  power  to  uphold  the  validity  of  the  marriage.      This  maintainor  of 
the  marriage  is  to  be  notified  by  the  moderator  of  every  meeting  of  the 
court.      Otherwise  the  Acts  may  all  be  null.     At  all  times  the  Acts  are 
to  be  open  to  him,  and  at  all  times  his  written  communications  are  to 
be  received  and  postponements  granted  at  his  request,  to  enable  him  to 
write  out  and  produce  his  arguments. 

j  i.   If  for  any  reason  the  maintainor  of  the  marriage  cannot  be  present 
at  one  or  other  of  the  proceedings,  the  Acts  thereof  are  to  be  given  him 

§  7.  Praeterea  ipse  Ordinarius  omnino  tenetur  deputare  alium  virum  ecclesiasti- 
cum  juris  scientia  et  vitae  probitate  praeditum,  qui  matrimonii  defensor  existat. 
Eum  vero  suspendere  vel  remove-re,  si  justa  causa  adfuerit,  et  alium  substituere  iis 
qualitatibus  ornatum  Ordinario  semper  fas  erit. 

$  8.  Praedictae  deputationes  et  delegationes  in  scriptis  ab  Ordinario  fiant,  et  earum 
authentica  documenta  vel  saltern  mentio  in  actis  prostent. 

§  9.  Moderatoris  actorum  erit  tribunal  convocare,  partes  et  testes  citare,  ut  in 
judicium  compareant ;  terminos  dilationis  concedere,  quoties  rationabiliter  ab  iis 
qui  jus  habent  petantur  :  edere  decretaet  ordinationes  pro  regulari  et  recta  actorum 
compilatione.  Quae  omnia  scripto  erunt  exaranda,  et  in  actis  ipsis  recensenda. 

§  10.  Defensor  matrimonii  antequam  munus  sibi  commissum  suscipiat,  coram 
actorum  moderatore  juramentum  praestabit,  tactis  sanctis  Evangeliis,  de  munere 
suo  diligenter  et  incorrupte  adimplendo,  spondens  se  omnia  voce  et  scripto  de- 
ducturum  quae  ad  validitatem  matrimonii  sustinendam  conferre  judicaverit.  Hie 
matrimonii  defensor  a  moderatore  actorum  citandus  erit  ad  quaelibet  acta,  ne  vitio 
nullitatis  concidant ;  eidem  semper  et  quandocumque  acta  processus,  etsi  nondum 
pnblicati,  erunt  communicanda,  semper  et  quandocumque  ejus  scripta  recipienda, 
atque  novi  termini,  eo  flagitante,  prorogandi,  ut  ea  scripta  perficiat  atque  exhibeat. 

$11.  Quod  si  ob  peculiares  circumstantias  matrimonii  defensor  singulis  actis  in- 
teresse  nequiverit,  absolute  processu  eadem  ipsi  tradantur,  ut  eas  exarare  queat  ani- 


PROCESSUS  MATRIMOXfALIS.  37 

i en  mediately,  so  as  to  afford  him  time  to  prepare  any  arguments  he  may 
think  timely  in  support  of  the  marriage's  validity.  If  he  offer  any,  they 
are  to  be  set  down  in  the  Acta.  If,  on  a  perusal  of  the  proceedings,  he 
observes  that  any  witnesses  material  to  the  case  were  not  called,  he  will 
suggest  that  they  be  examined. 

ART.   IV.    The  Acta. 

12.  The  tribunal  being  designated  as  above,  it  will  proceed  in  this  wise: 
The  moderator  shall  exact  an  oath  of  all  witnesses  that  they  will  utter 
the  truth,  and  further,  that  they  will  observe  secrecy  if  the  nature  of  the 
case  be  such  as  to  require  it.      Before  administering   the  oath  he  will 
admonish  them,  especially  if  rude,  ignorant  people,  of  the  sanctity  of 
the    obligation   thereby    incurred.     This  oath  shall    be   taken    on  the 
Gospels  and  repeated  in  the  same  way  by  each  witness  previous  to  every 
examination  to  which  he  may  be  subjected. 

13.  Witnesses  are  to  be  heard,  each  single  and   apart.     The   chan- 
cellor will    note  down  the  name,  surname,  age,  occupation,    rank  and 
country  of  each  witness,  the  date  in  full  of  his  testimony,  and  the  fact 
of  his  taking  the  oath. 

14.  After  every  examination  the  chancellor  will  read  to  the  witness, 
in  a  clear  and  distinct  voice,  the  questions  proposed  and  the  answers 
given.     This  must  be  done,  even  if  the  same  witness  be  several  times 
on  the  stand.     At  this  reading  the  witness  will    be  free  to   vary  his  re- 
sponse or  interject  additional  testimony.      In  conclusion  he  will  put 
his  signature  to  the  written  record  of  his  examination,   or  if  he  cannot 

madversiones  quas  tuendae  matrimonii  validitati  necessarias  judicaverit ;  si  alia 
acta  suggesserit,  haec  conficienda  omnino  erunt ;  si  ex  jam  confectis  deprehenderit 
alias  adesse  personas  testimonio  ferendo  idoneas  et  opportunas  nondum  examinatas, 
has  examini  subjiciendas  proponet. 

ART.   IV.  De  methodo  sequenda  in  actis  conficiendis. 

§  12.  Constitute  tribunali,  haec  actorum  conficiendorum  ratio  tenenda  erit.  Ab 
omnibus  et  singulis  testimonium  dicturis  moderator  actorum  ante  omniajuramentum 
exiget  de  veritate  dicenda,  et  si  ita  res  postulet,  etiam  de  secreto  servando,  praemissa 
congrua  monitione  de  juramenti  sanctitate,  praesertim  si  examinandi  rudes  sint  et 
ignari.  Juramentum  praestandum  erit  tactis  sanctis  Evangeliis,  et  in  singulis  ex- 
aminibus  eodem  modo  repetendum. 

§  13.  Qui  examini  subjiciendi  sunt,  seorsum  semper  audiantur.  Porro  cancella- 
rius  adnotabit  diem,  mensem,  et  annum  cujuslibet  examinis,  nee  non  singulorum 
nomen,  cognomen,  aetatem,  conditionem,  statum,  et  patriam,  et  etiam  quod  jura- 
mentum  revera  praestiterint 

§  14.  Post  quodlibet  examen,  etiamsi  eadem  persona  pluries  illi  subjicienda  sit, 
cancellarius  clara  et  intelligibili  voce  coram  eadem  legat  interrogationes  et  respon- 
siones,  facta  eidem  facultate  variandi  aut  declarandi  quidquid  ei  visum  fuerit. 
Deinde,  ipse  examinatus  subscribat,  et  si  fuerit  illiteratus,  faciet  hoc  signum  cru  f 


38  THE  PASTOR. 


write,  affix  thereto  his  mark.  Then  the  moderator  and  maintainor  will 
append  their  signatures  and  the  chancellor  will  retain  this  record  as  an 
authentic  Act  of  the  procedure. 

15.  Should  witnesses  be  in  foreign  and  distant  countries,  and  unable 
to  come  in  person  before  the  court,  the  moderator  will  prepare  an  ac- 
curate statement  of  the  facts  and  circumstances  in  regard  to  which  in- 
formation is  desired,  and  this  statement,  with  a  series  of  suitable  queries, 
after  being  submitted  for  approval  to  the  maintainor  of  the  marriage, 
will  be  foiwarded,  together  with  the  names  of  the  persons  to  be  exam- 
ined, to  the  ordinary  of  the  place  where  they  reside.  Using  the  queries 
sent  him,  the  distant  ordinary  will  himself  subject  the  witnesses  to  exam- 
ination, or  do  so  through  his  vicar-general  or  some  trusty  and  experi- 
enced clergyman.  The  depositions  shall  be  given  under  oath  and  the 
other  formalities  for  witnesses  observed.  If  any  of  those  proposed  as 
witnesses  be  dead,  the  document  attesting  the  death  shall  be  recorded 
in  the  Ada. 

16.  It  will  be  the  moderator's  duty  to  inquire  into  the  character  and 
credibility  of  each  of  the  witnesses,  and  to  this  end  he  will  procure  let- 
ters from  their  parish-priests  or  other  trustworthy  persons.     These  testi- 
monials shall  go  on  the  records. 

17.  The  fn?£  witness  to  be  examined  is  the  person  who  set   the  trial 
afoot.     He  will  be  required  to  state  clearly  and  distinctly  the   grounds 
on  which  his  action  was  based  ;  with  conscientious  fidelity   he  shall 
narrate  the  facts  in  the  case  and  his  means  of  proving  them  ;    circum- 

cis ;  ac  denique  moderator  actorum  et  defensor  validitatis  matrimonii  apponent  suam 
subscriptionem  et  cancellarius  de  actu  rogabit. 

§  15.  Si  aliquando  contingat  examinandos  apud  exteras  et  forsari  longinquas 
regiones  versari,  nee  tribunal!  se  sistere  posse,  a  moderatore  actorum  accurata 
factorum  et  circumstantiarum,  quarum  cognitio  et  confirmatio  requiritur,  expositio 
erit  facienda,  quae  concinnatis  opportunis  interrogationibus,  de  sententia  quoque 
defensoris  matrimonii,  et  indicatis  examinandorum  nominibus,  ad  Ordinarium  loci, 
in  quo  commorantur,  mittatur,  ut  ille  sive  per  se,  sive  per  suum  vicarium  generalem, 
sive  per  alium  virum  probum  et  expertum  e  clero  eligendum,  eos  examini  subjiciat 
juxta  datas  interrogationes,  requisite  prius  juramento  de  veritate  dicenda,  et  caeteris 
servatis  quae  supra  praescripta  sunt. 

Si  vero  contigerit  aliquem  examini  subjiciendum  e  vita  migrasse,  mortis  docu- 
mcntum  inter  acta  recenseatur. 

16.  Quoad  singulos  in  judicium  vocatos  vel  vocandos  actorum  moderator  in- 
quirere  debebit  probitatem  et  credibilitatem,  et  ad  hoc  curabit,  ut  ab  eorum  parochis, 
sin  minus  a  personis  fide  dignis,  litterae  testimonials  exhibeantur,  quae  etiam  et 
actis  erunt  referendae. 

§  17.  Inter  examinandos  primo  loco  venit  ille  qui  accusationem  contra  matri- 
monium  movit.  Ab  isto  exquirendum  erit,  ut  clare  distincteque  exponat  accusa- 
tionis  titulum;  facta  omnia  fideliter  et  religiose  enarret,  eorumque  probationes 


PROCESS  US  MA  TRIMONTA  LTS.  39 

stances,  also,  and  likely  surmises  he  shall  give  in  detail,  and  state  whether 
he  affirms  them  of  his  own  knowledge  or  on  the  reports  of  others. 
Finally,  he  shall  name  the  persons  who  can  confirm  his  allegations  or 
can  do  so,  at  least,  in  his  opinion. 

1 8.  The  next    witnesses   to   be   called    are   the  couple  themselves. 
These  are  to  be  always  heard,  singly  and  apart,  to  give  each  an  oppor- 
tunity of  maintaining  his  or  her  rights  and  explaining  away  the  reasons, 
inferences  or  facts  alleged.     After  examination,  or  at  any  time  before  the 
case  is  closed,  the  party  examined  is  entitled  to  submit  points  on  which  the 
other  is  to  be  questioned.     If  the  second  party  also  submit  such  points, 
the  first  is  to  be  recalled  and  heard  in  regard  to  the  questions  suggested. 
According  to  the  circumstances  of  the  case,  each  of  the  couple  is  to  be 
requested  to  produce  any  documents  they  may  possess  tending  to  prove 
the  marriage  or  marital  life.     Such  documents  are  recorded  in  the  Acts, 
and  must  always  be  received,  of  whatever  nature  they  be,  or  by  whomso- 
ever produced.     The  chancellor  will  write  the  date  in  full    when  such 
documents  were  produced  and  the  name  of  the  party  producing  them. 

19.  If  the  married  couple  agree  in  their  testimony,  both  the  moderator 
and  the  maintainor  of  the  marriage  will  sift  the  testimony  very  carefully 
to  discover  any  traces  of  collusion.     Every  argument  gathered  from  the 
proceedings  will  be  strongly  urged,  so  as  to  lay  bare  any  possible  fraud 
and  get  at  the  truth. 

20.  Next  will  be  called  the  summoned  witnesses,  who  shall  be  ex- 
amined in  the  manner  set  forth  above,  with  the  view  of  eliciting  every 

afferat;  circumstantias  omnes  et  indicia  exponat  quae  vel  ex  propria  scientia  cogno- 
vent,  vel  ex  aliorum  relatione  didicerit;  et  denique  nominet  testes  quos  de  re  in- 
structos  sciverit,  vel  saltern  reputaverit. 

§  18.  Secundo  loco  veniuntconjuges  ipsi,  qui  semper,  etseorsumaudiridebent,  ut 
unusquisque  sua  jura  tueri,  et  rationes,  deductiones,  ac  facta  allata  aut  rejicere,  aut 
explicare  queat.  Quaelibet  pars  examini  subjecta  poterit  vel  illico  post  examen,  vel 
etiam  deinceps,  antequam  processus  claudatur,  proponere,  si  velit,  articulos,  super 
quibus  alter  conjux  sit  examinandus;  et  quaetenus  etiam  ab  hoc  articuliproponantur, 
erit  iterum  citandus  conjux  qui  primus  fuerat  examinatusut  super  articulis  ab  altero 
propositis  audiatur.  Juxta  casuum  dive-'sitatem  a  conjugibus  inquirendum  erit,  ut 
si  qua  documenta  habeant  ad  suum  matrimonium,  vel  ad  conjugalem  vitae  consue- 
tudinem  spectantia,  ea  exibeant,  in  acta  recensenda.  Quae  documenta  cujuscum- 
que generis  sint,etaquocumqueexhibeantur,  semper erunt recipienda ;  et  cancellarius 
adnotaredebebit  diem, mensem, et  annum,  necnon  nomenilliusaquoexhibita  fuerunt. 

§  19.  Si  ambo  conjuges  Concordes  in  depositionibus  fuerint,  moderator  actorum 
et  defensor  matrimonii  sedulo  inspiciant  utrum  inter  eosdem  collusio  intercesserit. 
Hoc  in  casu  singulaargumenta  contra  eorum  denositiones  ex  processu  resultantia 
distincte  iisdem  objiciantur,  ut  fraude,  si  qua  fuerit,  detecta,  veritas,  quoad  fieri 
possit,  dilucide  appareat. 

$  20.  Post  conjuges  citandi  erunt  testes  inducti,  servata   eorum  examinandorum 


40  THE   PASTOR. 


tittle  of  knowledge  they  may  possess.  The  interrogatories  will  be  sug- 
gested by  the  statements  of  the  person  who  caused  the  investigation,  by 
the  evidence  already  in,  and  by  the  particular  personal  circumstances  and 
disposition  of  the  witness.  To  the  good  sense  and  sagacity  of  the 
moderator  and  the  maintainor  of  the  marriage,  it  must  be  left  to  prepare 
the  questions  ;  but  in  the  examination  they  may  omit  some  or  pro- 
pound others,  as  circumstances  direct,  taking  care,  however,  to  make  the 
examination  so  thorough  that  nothing  material  to  the  ultimate  decision 
shall  be  passed  over. 

21.  Pending  the  investigation  the  Acts  of  the  process  shall   be   dis- 
closed to  no  one,  not  even  to  the  couple  themselves  or  their  supporters, 
with  one  sole  exception,  the  official  maintainor  of  the  validity.     To  him 
free  access  to  the  Acts  for  inspection  and  examination  shall  never  be  denied. 

22.  As  soon  as  the  moderator  and  maintainor   of  the   marriage   are 
satisfied  that  no  further  proof  is  needed,  the   taking   of  testimony  will 
close,  and  the  process  will  be  published  by  a   decree    signed    by   the 
moderator,  the  maintainor  of  the  marriage  and  the  chancellor. 

23.  It  will  now  be  open  to  either  of  the  couple  to  bring  forward 
proofs  in  maintenance  of  their  rights  and    to   have    defenders    of  their 
own  choosing.     And  not  only  are  they  free  to  do  this,  but  they    are    to 
be  invited  thereto,  in  order  that  when  the  final  sentence  is  reached,  no 
grounds  be  left  for  unjust  reclamation.     Any  proofs  thus  offered,  how- 
ever, to  prove  the  nullity  of  the  marriage,  shall  be  communicated  to  the 
maintainor  of  its  validity,  so  as  to  refute  them  if  he  can. 

ratione  superius  descripta,  et  exquisitis  ab  iisdem  iis  notitiis,  de  quibus  instruct! 
existimantur.  Interrogationes  siugulis  faciendae,  prout  accusationis  titulus,  aut 
allata  factomm  et  circumstatiarum  congeries,  vel  ipsa  testium  in  doles  atque  capacitas 
requirere  videatur,  sagacitati  atque  prudentiae  moderatoris  actorum  et  defensoris 
vinculi  relinquuntur  qui  illas  concinnare,  augere  aut  imminufere  poterunt,  dum- 
modo  tamen  semper  ea  omnia  inquirantur  quae  ad  rectum  proferendum  judicium 
aut  necessaria  aut  opportuna  censeantur. 

§  21.  Quae  in  actiscontinentur,  nemini,  ne  ipsisquidemcoujugibus  eorumque  de- 
fensoribus,  erunt  communicandaauteprocessuspublicationem,  una  excepto  matrimo- 
nii  defensore,  cui  liberum  erit  semper  et  quandocumque  actainspicere  et  examinare. 

§  22.  Quatenus  vero  actorum  moderatori  aut  defensori  matrimonii  nulla  alia 
probatio  requirenda  videatur,  finis  imponatur  probationum  collectioni,  et  processus 
publicetur,  edito  hac  super  re  decreto  ab  ipso  moderatore,  a  defensore  matrimoiiii 
et  a  cancellario  subscribendo. 

$  23.  Publicato  processu,  locus  fiet  defensionibus  quas  partes  ad  sua  jura 
tuenda  voluerint  allegare,  facta  iisdem  facultate  adhibendi  eos  defen sores  quos 
maluerint;  imo  praemonendae  erunt  de  hoc  jure,  ut  lata  sententia,  injustae 
contra  earn  incusationi  aut  reclamation!  aditus  praecludatur.  Allegationes  autem, 
si  ab  iisdem  oblatae  fuerint,  cormnaiaicamlae  erunt  defensori  vinculi  matrimoriialis, 
ut  eas  expendere,  et  quatenu^^jj^N.aliditatem  impugnent  refutare  valeat. 


PROCESSUS  MATRmONIALlS. 


4i 


ART.  V.  Publication  of  the  Decision. — Appeal. 

24.  The  next  thing  in  order  is  the    decision.     Before    pronouncing 
it,  however,  the  ordinary  (or  his  delegated  moderator)  will   require   of 
the  maintainor  of  the  validity  a  declaration  that  he  has  nothing   further 
to  add  or  to  investigate.     Then  the  whole  case  (record  of  all  proceed- 
ings) is  submitted  for  review  to  two  or  three  learned  men,   if  they  can 
be  had,  and  not  until  their  views  have  been  considered    is   a  decision 
to  be  rendered. 

The  decision  must  be  in  writing,  with  a  synopsis  of  every  material 
proof  on  which  it  is  based  taken  from  the  chancellor's  record.  The 
decision,  signed  by  the  moderator  and  secretary,  with  the  official  seal  of 
the  Curia  affixed,  shall  be  communicated  to  the  couple  by  messenger  and 
a  copy  left  with  each,  for  which  their  receipt  is  to  be  taken. 

25.  If  the  judge  decide  the  marriage  was  valid,  and   neither   of  the 
couple  appeal,  the  maintainor  of  the   validity  shall  not  appeal   either, 
and  the  affair  becomes  a  res  judicata.     But  if  the  marriage  be  declared 
null,  then',  even  if  the  couple  both  acquiesce  in  the  decision,  it  will  be 
the  duty  of  the  maintainor  of  the  marriage  to  appeal  and    demand   the 
judgment  of  a  higher  court.     In  no  case  whatever,  can  the  first  judge 
refuse  to  grant  this  appeal.     By  it  the  case  is  continued  pending  or  un- 
decided, and  consequently  neither  of  the  couple  can  contract  another 
matrimonial  alliance. 

Although  no  term  is  fixed  within  which  this  appeal  should  be  made 
under  pain  of  invalidity,  it  should,  however,  be  made  as  soon  as  possible; 

ART.  V.  De  sententiae  prolatione  et  publicalione,  de  appellatiohe. 

§  24.  Omnibus  ut  supra  peractis,  ad  sententiam  pronunciandam  veniendum  erit. 
Quod  ut  ab  Ordinario  seu  ejus  delegate  rite  fiat,  in  primis  a  defensore  matrimonii 
exquiri  debet  declaratio,  sibi  nihil  amplius  deducendumaut  inquirendum  superesse; 
deinde  integra  causa  duobus  aut  tribus  viris  peritis,  si  hiberi  possint,  examinanda 
subjiciatur,  et  nonnisi  audito  eorum  voto  sentenlia  proferatur. 

Haec  in  scriptis  erit  exaranda,  in  eoque  rationum  momenta  quibus  innititur,  ex 
processu  deprompta  exponantur,  succincte  quidem,  sed  ita  tamen,  ne  quidpiam 
essentiale  omittatur.  Sententia  subscriptione  judicis  et  secretarii,  nee  non  sigillo 
curiae  episcopalis  munita  partibus  erit  notificanda  per  curiae  apparitorem,  relicto 
iisdem  illius  exemplar!,  de  quo  in  scripto  fides  erit  facienda. 

§  25.  Judex  si  pro  validitate  matrimonii  sententiam  dixerit,  et  nemo  ex  conjugi- 
bus  contra  earn  appellaverit,  neque  defensor  matrimonii  appellabit,  et  causa  finita 
conseatur.  E  contra  si  matrimonium  nullum  fuisse  decreverit,  quamvis  conjuges 
judicio  Praelati  acquieverint,  defensor  matrimonii  appellationem  facere  debebit  et 
novam  sententiam  ab  alio  tribunal!  postulare,  quam  appellationem  primus  judex 
impedire  nulla  unquam  ratione  poterit.  Interim  nullatenus  permittetur  partibus 
novas  nuptias  inire. 

Quamvis  appellation!  interponendae  nulli  fatales  dies  vinculi  defensori  statuti 
sint,  curandum  tamen  ut  quantocius  id  fiat.  Quod  si  defensor  ipse  hoc  munus 


42  THE  PASTOR. 


and  if  the  maintainor  of  the  marriage  show  himself  too  careless  or  dila- 
tory in  the  matter,  he  can  be  compelled  to  act,  either  by  his  own  ordinary 
or  by  the  curia  ad  quern. 

26.  The  order  of  appeal  is  as  follows  :  If  the  first  sentence    be   pro- 
nounced by  an  episcopal  curia,   the  appeal   is  to  the  metropolitan  ;  if 
pronounced  by  the   metropolitan,    then   to  the  nighest  metropolitan. 
If  the  decisions  of  these  courts  conflict,  the  case  is  to  go  to   the   Holy 
See  : — it  being,  however,  understood  that  parties  are  always  at  liberty  to 
lay  any  case,  ab  initio,  before  the  Roman  court. 

ART.  VI.  The  Hearing  on  Appeal, 

27.  As  soon   as   appeal    is   made,    the  ordinary  at  whose  tribunal 
the  case  was  first  tried  will  forthwith  send  the  sentence,  with  a  record  of 
the  entire  procedure  and  all  documents  bearing  on  the  case,  to  the  tri- 
bunal of  appeal. 

28.  The  latter  will  review  all  the  Acts  of  the  former  tribunal  carefully, 
and  do  all  that  may  seem  necessary  to  supply  omissions,  to   clear  up 
doubts  and  correct  mistakes.     To  this  end  it  shall  examine  the  couple 
again,  inquire  into  the  genuineness  of  documents,  and  cite  witnesses  of 
whom  new  testimony  may  be  hoped.     All  shall  be  done  in  presence  of 
the  official  of  the  court  whose  duty  it   is   to    maintain   the  validity  of 
marriages,  or  of  a  clergyman  specially  delegated  for  the  purpose  in  this 
particular  case.     The  court  of  appeal  can    order    that    the  whole  pro- 
cedure be  thrown  aside  and  that  the   case  be  tried  anew  from   the  be- 
ginning. 

neglexerit,  compelli  ad  id  poterit  vel  a  suo  Episcopo,  vel  etiam  ab  illo,  apud  quern 
de  jure  appellatio  esset  facienda. 

§  26.  Ordo  appellationis  erit  prout  sequitur.  Si  prima  sententia  a  curia  Epis- 
copali  lata  fuerit,  appellatio  fiet  ad  curiam  Metropolitanam;  si  vero  a  curia  Metro- 
politana  ea  prodierit,  appellahitur  ad  curiam  Metropolitanam  viciniorem.  Ad  S. 
Sedem  appellatio  erit  semper  facienda,  quoties  primae  duae  sententiae  inter  se  con- 
formes  non  fuerint,  nisi  partibus  placuerit  causam  ad  ipsam  S.  Sedem  ab  initio  et 
immediate  deferre. 

ART.  VI.  De  secunda  instantia.     . 

§  27.  Facta  appellatione,  Episcopus  seu  Ordinarius  qui  primam  sententiam  pro- 
tulit,  earn  remittere  debebit  una  cum  integro  processu,  caeterisque  omnibus  ad 
causam  iterum  judicandam  pertinentibus,  ad  tribunal  ad  quod  appellatum  est. 

§  28.  Hoc  autem  omnia  a  primo  tribunali  peracta  diligenter  examinabit,  atque 
ea  omnia  peraget  quae  necessaria  videbuntur,  ut  defectus  suppleantur,  dubia  eluci- 
dentur,  et  errores  corrigantur.  Hunc  in  finem,  praesente  semper  vinculi  defensore 
in  curia  constituto  vel  specialiter  delegate,  conjuges  examinabit,  investigationes  in- 
stituet  circa  documenta  priori  tribunali  exhibita,  testes,  a  quibus  novae  informationes 
hauriri  possint,  iterum  audiet.  Imo  poterit  etiam  praescribere,  ut  novus  processus 
ex  integro  connciatur. 


PROCESS  US   MATRIMOXIALIS.  43 

But  unless  there  be  very  good  reasons  for  instituting  a  new  process, 
it  will  be  more  advisable  to  make  use  of  the  proceedings  already  com- 
pleted, only  pushing  investigations  further  when  deemed  necessary. 

If  a  new  trial  be  resolved  on,  every  particular  as  laid  down  in  the 
preceding  paragraphs  for  the  first  trial  shall  be  observed.  If  it  be 
thought  necessary  only  to  supplement  the  former  proceedings  by  some 
new  Acts,  or  some  fuller  investigation?,  at  each  step  taken  the  main- 
tamor  of  the  marriage  is  to  be  present,  or  the  new  Ada  are  to  be 
furnished  him  so  that  he  can  make  his  comments  thereon. 

29.  Having  examined  all  the  documents  of  the  first  trial,  and  con- 
cluded the  necessary  investigations,  the  judge  of  the  appellate  court  will 
inquire  whether  the  maintainor  of  the  marriage  has  anything  further  to 
add,  or  any  further  researches  to  make.     If  he  have  not,  then  the  papers 
in  the  case  are  all  turned  over  to  a  few  men  learned  in  the  law,   as  in 
the  first  trial,  and   their  opinion  taken  before  the  judge  renders  his 
decision. 

30.  When  both  decisions  affirm  the  validity  of  the  marriage,    appeal 
to  the  Holy  See  is  still  open  to  the  party  contesting  it.     But  if  both 
declare  the  marriage  null  and  void,  and  neither  of  the  couple  appeal,  nor 
the  maintainor  of  the  marriage  conscientiously  believes  that  a  second  ap- 
peal should  be  taken,  then  the  parties  will  be  free  to  marry  again,  unless 
either  or  both  be  debarred  from  matrimony  by  an  impediment  or  other 
lawful  cause.     But  it  must  be  borne  in  mind  th?.t  this   leave  to  marry 

Verum  quatenus  validae  desint  rationes  novum  processum  exigendi,  consultius 
erit,  praesertim  si  personarumet  locorumcircumstantiaeidsuaserintutprocessu  jam 
expleto  utatur,  indictis  tamen  ulterioribus  investigationibus  quas  necessarias  judi- 
caverit. 

Quod  si  novum  processum  faciendum  esse  censuerit,  methodus  supra  descripta 
servanda  erit.  Si  vero  aliquatantum  nova  acta  adjungenda,  vel  novi  aliquid  inves- 
tigandum  censuerit,  semper  tamen  defensor  matrimonii  adesse  debebit,  vel  saltern 
nova  haec  eidem  communicanda  erunt,  ut  pro  munere  suo  eaexpendere,  et  quatenus 
opus  esse  duxerit,  proprias  animadversiones  illis  apponere  valeat. 

§  29.  Expleto  examine  primi  processus,  et  imposito  fine  novis  investigationibus 
judex  appellationis  debebit  exquirere  a  defensore  matrimonii,  utrum  aliquid  adhuc 
habeat  deducendum  aut  inquirendum,  et  quatenus  se  nil  amplius  habere  dixerit, 
auditis  prius,  modo  quo  supra  declaratum  est,  aliquibus  viris  in  scientia  juris  peritis, 
sententiam  pronunciabit,  omnia  servando  quae  pro  tribunali  primae  instantiae  prae- 
scripta  fuerunt. 

§  30.  Quando  utraque  sententia  conformis  pro  validitate  conjugii  pronuntiata  sit, 
sciat  tamen  pars  impugnans  matrimonium,  sibi  adhuc  omnino  patere  appellationem 
ad  Apostolicam  sedem.  Si  porro  in  secunda  aeque  ac  in  prima  sententia  nullum  ac 
irritum  matrimonium  judicatum  fuerit,  et  ab  ea  neutra  pars  appellaverit  et  defensor 
pro  sua  conscientia  non  crediderit  appellandum,  in  potestate  et  arbitrio  conjugumsit 


44  THE  PASTOR. 


again,  acquired  by  the  conformity  of  the  two  decisions,  does  not  strip 
the  cause  of  the  privilege  inhering  in  all  matrimonial  ones,  of  never 
passing  into  the  condition  of  a  resjudicata.  These  causes  can  be  re- 
sumed after  any  lapse  cf  time,  if  new  testimony  formerly  unknown  or 
unused  be  discovered. 

If  either  of  the  couple  appeal  from  the  second  decision,  or  the  main- 
tainor  of  the  marriage  cannot  in  conscience  acquiesce  therein, — because 
to  him  it  seems  to  have  been  reached  unjustly  or  otherwise  invalid,— 
then  the  whole  case  is  to  be  referred  to  the  Holy  See,  and  until  a 
decision  is  thence  had  neither  party  can  marry  again. 


PART  II. 
PARTICULAR  DIRECTIONS  FOR  CERTAIN  MATRIMONIAL  CAUSES. 

The  rules  heretofore  laid  down  are  general,  and  to  be  observed  in  all 
•matrimonial  causes  for  juridical  validity.  But  in  some  causes,  owing 
to  the  peculiar  nature  of  the  impediments  alleged  against  the  validity 
of  the  marriage,  certain  special  rules  must  needs  be  kept  in  view.  For 
these  impediments,  or  at  least  for  those  among  them  which  are  ofmore 
frequent  occurrence,  the  following  rules  are  given  : 

ART.  I.  The  Impedimtnt  of  KINSHIP,  carnal  or  spiritual,  and  the  Impedi- 
'ment  <?/"  AFFINITY. 

31.  If  the  validity  of  a  marriage  be  questioned  on  the  ground  of  the 

novas  nuptias  contrahere,  dummodo  alicui  eorum  ob  aliquod  impedimentum  vel  legi- 
timam  causam  id  vetitum  non  sit.  Potestas  tamen  post  alteram  sententiam  conformem, 
-ut  supra,  conjugibus  facta  intelligatur,  salvo  semper  et  firmo  remanente  jure  seu 
privilegio  causarum  matrimonialium,  quae  ob  cujuscumque  temporis  lapsum  num- . 
quam  transeunt  in  rem  judicatam ;  sed  si  nova  res,  quae  non  deducta  vel  ignorata  fuerit, 
detegatur,  resumipossuntetrursus  in  judicialem  controversiam  revocari.  Quodsi  a 
secunda  sententia  super  nullitate  vel  altera  pars  app'ellaverit,  vel  defensor  matri- 
monii  ei  salva  conscientia  acquiescendum  non  putet,  quia  sibi  vel  manifeste  injusta 
vel  aliunde  invalida  videatur,  re  tota  ad  S.  Sedem  delata,  interim  firma  remaneat 
utrique  conjugi  prohibitio  ad  alias  transeundi  nuptias. 


PARS   ALTERA. 

DE    REGULIS  SERVANDIS  IN  TRACTANDIS  CAUSIS   MATRIMONIALIBUS    IN    SPECIE. 

Praeterhactenusrecensitas  regulas  in  omnibus  causis  matrimonialibus  generatim 
servandas  ut  juridica  illis  stet  validitas,  quaedam  etiam  speciales  prae  oculis  ha- 
bendaesunt  juxta  peculiarem  impedimentorum  naturam  et  indolem  quae  judicio  oc- 
casionem  praebuerunt.  Quare  de  his  singulis,  saltern  quae  frequentius  occur  ere 
solent,  aliqua  speciatim  animadvertenda  sunt. 

ART.  I.     De  impedimentis  cognationis  carnalis  vel  spiritualis,  et  ajfinitatis. 

§  31.  Si  matrimonium  impugnetur  ob  assertum  impedimentum  cognationis  car- 


PROCESSUS  MA  TRIMOXIALIS.  45 

alleged  kinship  of  the  parties,  carnal  or  spiritual,  or  their  affinity,  it 
will  be  easy  to  establish  the  truth  by  authentic  documents.  For  the 
blood  relationship  of  the  couple  to  each  other,  or  their  relationship  hy 
maniage  (affinity)  can  be  determined  by  tracing  back  their  geneilogy 
through  the  records  of  baptisms  and  marriages.  For  in  these  records 
should  always  appear  not  only  the  names  of  those  baptized  and  married, 
but  also  the  names  of  their  parents.  In  the  same  manner  any  spiritual 
relationship  between  the  parties  can  be  ascertained  by  looking  over  the 
records  of  baptism  and  confirmation  ;  for  in  these  not  only  the  names 
of  those  baptized  and  confirmed  should  be  written,  but  also  those  of 
godfathers  and  godmothers.  Authentic  extracts  from  these  books 
should  be  procured  through  the  parish  priests,  with  a  certificate  that  the 
extract  is  an  exact  transcript  of  the  entry  in  the  book.  The  parish 
priest's  signature  to  such  certificate  must  be  officially  certified  by  the 
episcopal  curia. 

32.  If  there  be  any  doubt  of  the  genuineness  of  these  documents  or 
their  truth,  the  relatives  and  neighbors,  to  whom  the  circumstances 
would  likely  be  known,  are  to  be  cited  and  examined  as  to  the  degree  of 
kinship  between  the  couple.  The  general  opinion  of  the  neighborhood 
is  also  to  be  taken  into  account ;  but  the  source  of  this  opinion,  as  well 
as  the  grounds  on  which  it  rests,  is  to  be  carefully  considered.  The 


nalis  aut  spiritualis,  vel  affinitatis  facile  erit  ejusdem  existentiam  detegere  ope 
authenticorum  documentorura.  Etenim  cognatio  carnalis,  et  etiam  affinitas,  quae 
praecedenti  matrimonio  processerit,  dignoscuntur  ex  arbore  genealogica  utriusque 
familiae,  conficienda  ex  regestis  matrimoniorum,  et  ex  lii>ris  etiam  baptizatorum, 
in  quibus  notata  esse  debent  nomina  non  modo  conjugum  et  eorum  qui  baptizati 
sunt,  sed  horum  etiam  parentum.  Similiter  ex  libris  baptizatorum  et  confirma- 
torum  aperte  eruitur  cognatio  spiritualis,  quia  in  illis  una  cum  eorum  qui  baptizati 
vel  connrmati  fuerunt,  nomina  quoque  recensitaesse  debent  sive  patrinorum,  sive 
matrinarum.  Talia  documenta  in  forma  authentica  ex  dictis  libis  erunt  haurien- 
da  opera  parochorum  vei  curiae,  una  cum  testimonio  de  eorum  identitate  cum  re- 
spectivis  particulis  ex  libris  exstantibus ;  imo  si  a  parocho  testimonium  datum 
fuerit,  opus  erit  ut  ejusdem  parochi  obsignatio  a  curia  Episcopali  authentica 
d.eclaretur. 

$  32.  Quod  si  aliquod  oriatur  dubium  circa  documenta  praedicta  vel  circa 
eorum  veritatem,  in  judicium  vocandi  erunt  et  juridice  examinandiconsanguinei,  af- 
fines,  propinqui,  quibus  origo  eorum  de  quibus  agitur  nota  sit  aut  nota  esse  possit, 
ut  ex  horum  depositionibus  gradus  consanguinitatis  vel  affinitatis  clarius  valeat  de- 
terminari.  Non  levi  fundamento  huic  rei  e^se  potest  etiam  publica  fama,  de  qua 
ratio  erit  habenda;  ejus  tamen  sedulo  consideranda  erit  origo  et  rationes  quibus 


THE  PASTOR. 


judge,  however,  will  always  bear  in  mind  that  in  questions  of  this  nature 
authentic  records  afford  the  strongest  proofs,  and  unless  it  be  clear 
that  they  have  been  falsified  or  tampered  with,  he  shall  never  render  a 
decision  at  variance  with  such  documents.  Bishops  will  therefore  see 
to  it  that  the  parish  records  of  baptisms  and  deaths,  confirmations  and 
marriages,  are  properly  kept  and  safely  guarded. 

ART.  II.  ImpedimentumTuEU.c&E,  HONESTATIS. 

33.  When  the  validity  of  a  marriage  is  called  in  question  on  the  al- 
leged existence  of  this  impediment,  public  honesty,  the  first  thing  to  be 
done  is  to  determine  whether  the  impediment  is  claimed  to  have  arisen 
from  a  ratified  marriage  or  simple  espousals. 

In  the  former  case  the  previous  marriage  is  to  be  proved  either  by 
the  parish  books,  or  by  the  records  kept  by  Protestant  ministers,  if  the 
marriage  took  place  before  any  of  them.  Although  documents  ema- 
nating from  the  civil  authorities  or  the  sects  may  be  useful  occasionally 
to  confirm  the  fact  that  the  marriage  took  place,  yet  the  Catholic  judge 
who  is  to  pronounce  for  or  against  the  existence  of  the  impediment, 
shall  take  care  to  summon  and  examine  the  witnesses  to  the  contract,  the 
relatives  of  the  couple  and  others  who  may  be  presumed  to  be  cogni- 
zant of  the  affair,  so  that  he  may  have  all  the  evidence  attainable  to 
guide  him  in  forming  his  decision. 

innititur.  Caeterum  judex  semper  prae  oculis  habeat,  his  quaestionibus  dirimen- 
dis  praecipuum  fundamentum  praebere  documenta  authentica,  et  nunquam  licere 
contra  eadem  judicare,  nisi  ex  certis  et  evidentibus  argumentis  constiterit  ipsa 
vitiosa  aut  falsa  esse.  Ac  proinde  locorum  Ordinarii  sedulo  curabunt  ut  libri 
baptizatorum,  confirmatorum  ^et  matrimonio  copulatorum,  nee  non  defunctorum  a 
parochis  diligentissime  exarentur  et  accurate  custodiantur. 

.     ART.  II.     De  impedimenta  pitblicae  honestatis. 

§  33-  Quoties  aliquod  matrimonium  impugnatur  ob  impedimentum,  quod  pub- 
licae  honestatis  nominator,  in  primis  accurate  statuenclum  erit,  utrum  iilud  origi- 
nem  duxerit  ex  matrimonio  simpliciter  rato,  an  ex  sponsalibus. 

In  priori  casu  al  impedimentum  adstruendum  proferentur  documenta  matrimonu 
praecedentis  celebrationem  comprobantia,  quae  documenta  facile  suppeditabunt  vel 
libri  matrimoniorum  a  parocho  servandi,  si  matrimonium  coram  Ecclesia  fuerit 
celebratum,  vel  regesta  existentia  penes  ministros  haereticos,  si  apud  eos  matri- 
monium contractum  affirmetur.  Quamvis  documenta  vel  a  sola  civili  potestate,  vel 
ab  haereticis  manantia,  vim  habere  possint  aliquando  ad  factum  de  matrimonio 
celebrate  extrajudicialiter  confirmandum,  tamen  judex  catholicus,  qui  de  existentia 
vel  de  non  existentia  impediment!  sententiam  laturus  erit,  curabit  ut  in  judicium 
compareant  partes,  testes  qui  matrimonii  celebrationi  interfuerunt,  propinqui 
eorum  qui  contraxerunt,  nee  non  omnes  quos  sciverit  de  re  instructos,  ut  omnia 
possint  cognosci  quae  ad  factum  rite  judicandum  conducere  poterunt. 


PROCESSUS  MATRIMONIAL1S. 


47 


34.  If  the  impediment  (Public  Honesty)  be  said  to  arise  from  es- 
pousals contracted  previous  to  the  marriage  by  either  of  the  wedded 
couple  with  a  person  so  nearly  related  to  the  other  as  to  form  a  basis 
for  this  impediment,  two  things  are  to  be  investigated  :  first,  whether 
as  a  matter  of  fact  the  espousals  alleged  did  take  place,  and,  second, 
whether  they  were  canonically  valid.  The  former  is  to  be  gathered 
from  the  admissions  of  the  parties  themselves,  who  are  said  to  have  been 
betrothed,  (if  these  admissions  are  free  from  suspicion,)  from  any  doc- 
uments that  can  be  produced,  from  the  depositions  of  trustworthy 
witnesses,  and  from  those  many  corroborative  circumstances  which  an 
experienced  judge  will  pick  up  from  among  the  facts,  as  narrated, 
which  occurred  at  the  time  or  subsequently.  To  determine  the  second, 
namely,  that  the  espousals  were  canonically  valid,  many  things  will  have 
to  be  taken  into  careful  consideration.  And  first  of  all  the  judge  will 
bear  in  mind  that  nearly  everywhere  certain  modes  of  engagement  have 
come  to  be  customary  in  certain  localities  and  that  these  modes  are,  as 
a  rule,  both  understood  and  followed  by  all  persons  in  the  locality. 
The  first  thing,  then,  to  be  ascertained  is  whether  the  betrothal  was  made 
in  the  manner  of  the  place,  or  not.  If  it  were,  the  presumption  is  that  it 
was  binding  and  thesponsa&a  canonically  valid.  To  offset  this  presumption, 
proofs,  clear  unto  evidence,  must  be  had.  If  the  alleged  betrothal  was 
made  in  a  manner  foreign  to  the  common  custom  of  the  locality,  the 
reason  for  the  departure  from  this  custom  will  be  demanded,  and  then 
the  problem  will  remain  whether,  nevertheless,  all  things  considered, — 
persons,  places  and  circumstances, — theespousals  were  not  still  valid  and 
such  as  to  beget  the  impediment  from  the  likelihood  of  each  having 
knowingly  and  willingly  contracted  the  engagement  to  the  other.  To 
decide  whether  they  really  did  so  or  not,  they  shall  be  required  to  tell 
by  what  expressions  or  acts  they  pledged  themselves;  whether  the 
pledge  was  given  by  both,  or,  if  spoken  only  by  one,  whether  it  was 
accepted  and  reciprocated  bv  the  other, — if  not  in  words,  by  signs  or 
acts  equivalent;  whether  thenceforward  they  regarded  themselves  as 
engaged,  or  as  free  to  pick  up  with  and  marry  whom  they  pleased.  The 
relative  walk  in  life  of  each  party  is  likewise  to  be  taken  into  consider- 
ation in  determining  whether  it  was  likely  that  they  had  each,  at  the 
time,  the  serious  intention  of  affiancing  themselves  to  one  another. 

[To  be  concluded  in  next  number.] 


48  THE  PASTOR. 


A  PROCESSUS  CRIMINALIS 

UNDER    THE    RULES    OF  THE 

INSTRUCTION  L'ORDINARIO. 

In  the  second  number  of  the  current  volume  of  the  Ada  S.  Sedis 
is  reported  an  ecclesiastical  cause  to  which  the  editors,  contrary  to  their 
wont,  invite  special  attention  in  the  following  words:  "  Uberiorem 
hujus  causae  synopsim  confecimus,  ex  quamaximam  episcopales  curiae 
utilitatem  eruni  suscepturae.  Etenim  materies  funditus  pertractata 
fuit  de  modo  criminales  processus  institu^ndi,  non  directe  quidem,  sed 
per  existentia  in  processu,  contra  ^acerdotem  Davidem  inito,  vitia,  per 
ejusdem  defensorem  nitide  in  lucem  posita,  et  juxta  indubias  juris 
theorias  impugnata.  Exinde  ergo  liquet  quae scopula  praecipue  vitanda 
sint  ad  criminalium  judiciorum  contra  sacerdotes  suscipiendorurn 
nullitates  avertendas." 

A  brilliant  and  successful  defense  was  made  by  simply  showing 
how  the  officials  of  the  curia  bungled  at  every  step,  and  that,  whatever  may 
be  the  guilt  or  innocence  of  the  accused,  he  could  not  be  punished  on 
conviction  by  a  tribunal  of  such  blunderers. '  The  editors  of  the  Acta 
direct  attention  to  the  case,  because,  "  though  only  incidentally,  yet  the 
method  of  conducting  ecclesiastical  criminal  causes  is  therein  thoroughly 
discussed/' 

The  report  in  the  Ada  covers  some  twenty-nine  pages.  Even  a 
synopsis  of  this  synopsis  would  be  too  lengthy  for  THE  PASTOR.  '  For- 
tunately, we  can  do  nearly  as  well  in  briefer  space,  since  the  reasoning 
and  arguments  of  the  defense  are  neatly  summarized  at  the  end  of  the 
report,  mostly  in  the  very  language  of  the  defendant's  counsel.  Little 
will  be  missed,  then,  but  the  vast  array  of  authorities  quoted  to  sustain 
every  position. 

*)  It  is  obvious  that  these  Instructions  ( Quamvis  and  LOidinario)  do  not  dispense 
with  the  study  of  canon  law.  So  far  is  this  from  being  the  case,  that  any  attempt 
to  put  either  into  execution  by  a  tribunal  devoid  of  fair  acquirements  in  this  study, 
could  only  result  in  muddling  matters, — not  in  terminating  the  cause  satisfactorily. 
But  with  the  growth  of  the  Church  in  the  United  States  will  come  the  establishment 
of  diocesan  tribunals, — regular  curiae  episcopales, — and  with  the  establishment 
of  these  tribunals,  the  desire  and  the  necessity  for  a  more  extensive  acquaintance 
with  the  jurisprudence  of  the  Church.  On  these  curiae  will  practically  devolve  the 
administration  of  all  disciplinary  legislation.  But,  to  administer  the  law,  the  first 
thing  requisite  is  to  know  the  law  and  the  law's  sanction.  If  the  members  com- 
posing the  curia  be  ignorant  of  either,  ignorant  or  negligent  of  the  proper  modes  of 
procedure  even,  a  trial  can  be  expected  to  result,  at  the  best,  only  in  the  nullity 
against  which,  as  the  Sacred  Congregation  intimates  in  art.  44  of  IS  Ordinal  iot  it  is 
so  desirable  to  guard.— THE  PASTOR,  vol.  n.  p.  194.  (May,  1884.) 


•A  PROCESSUS  CRIMINALIS. 


49 


The  facts  were  these:  A  priest  in  Milan  was  accused  of  taking  a  drink 
in  a  public  coffee-house  before  mass.  The  members  of  the  tribunal 
were  appointed.  Against  one  of  these,  the  assessor,  the  accused  man, 
David,  took  an  exception,  as  also  against  one  of  the  witnesses,  a  layman, 
on  the  ground  that  both  were  personal  enemies  of  his.  The  moderator 
declined  to  exclude  either.  Hereupon,  David  offered  two  witnesses,  M. 
and  C.,  to  piovethat  the  witness  R.,  whom  he  desired  excluded,  was  not 
worthy  of  credence.  The  depositions  of  M.  andC.  were  declined, — the 
moderator  holding  that  after  the  whole  case  was  heard,  the  judges  would 
be  able  to  attach  the  proper  weight  to  R/s  testimony.  -Upon  this, 
David  appealed  to  the  S.  Congregation  of  the  Council,  alleging  that, 
owing  to  these  rulings  and  the  moderator's  ignorance,  there  was  no 
means  left  him  of  lawful  defense,  and  it  would  be  a  grievance  intolerable, 
not  countenanced  by  the  sacred  canons,  to  be  forced  to  submit  to  a 
trial  under  such  circumstances. 

The  question  submitted  to  the  S.  Congregation  was:  Are  the  rulings 
in  the  case  to  be  sustained  ? 

Answer:  Regarding  the  assessor  and  the  witness  R.,  Fes: — Regarding 
the  exclusion  of  David"1  s  witnesses,  M.  and  C.,  No. 

Personal  enmity  of  the  judge  towards  the  accused  is  a  legitimate 
ground  for  the  latter  refusing  to  be  tried  by  him.  But  not  every  dis- 
like is  to  be  accounted  such  an  enmity,  but  only  such  as  would  prob- 
ably make  the  judge  swerve  from  due  impartiality.  But'  the  assessor 
of  the  tribunal  was  no  judge  in  the  case  at  all, — merely  a  counsellor. 
Hjence  the  moderator's  ruling  was  sustained.  Neither  can  a  witness 
known  to  be  respectable,  and  whose  credibility  was  never  called  in  ques- 
tion, be  refused  on  some  vague  suspicion  ot  his  antipathy  to  the  accused. 
Even  if  some  such  antipathy  existed,  it  would  not  be  likely  to  make 
him  perjure  himself  in  order  to  inflict  a  wrong  on  one  against  whom  he 
had  no  cause  of  spite.  Hence  the  ruling  in  regard  to  the  witness  R. 
whom  David  insisted  should  be  left  out.  But  the  ruling  excluding  the 
witnesses  M.  and  C.  was  not  sustained  ;  for  they  might  be  able  to  allege 
and  prove  facts  against  the  credibility  of  R.,  in  that  particular  case,  quite 
consistent  with  his  general  reputation  for  truthfulness ;  and  the  dep- 
ositions of  M.  and  C.  may  be  very  necessary  to  the  judges,  in  order 
to  enable  them  to  estimate  R/s  testimony  at  its  true  value. 

Proceedings  were  renewed  in  the  curia  and  in  compliance  with  the 
decision  of  the  Sacred  Congregation,  the  witnesses  M.  and  C.  were  heard. 
Before  the  termination  of  the  case  the  moderator  died.  Then,  as  one 
of  the  delegate  judges,  the  archbishop  named  that  very  assessor  of  the 


50  THE  PASTOR. 


tribunal  to  whom  David  had  taken  exception  even  as  assessor.  David 
was  convicted  and  his  punishment  decreed. 

The  sentence  of  the  court  we  must  here  transcribe  entire,  in  order  to 
render  intelligible  some  telling  arguments  of  defendant's  counsel.  As 
the  very  wording  of  such  documents  may  be  a  matter  of  importance,  we 
give  it  word  for  word  as  in  the  Roman  periodical  : 

Expleto  processu  definitiva  sententia  prodiit  sub  die  22  Decemhris,  1883,  in  qua 

statutum  est: 

1.  Sacerdotem  Davidem  A.  ex  probationibus  omnibus  in  processu  collectis,  con- 
victum  juridice  esse  criminis   commissi  die  20  Aprilis  1882  celebrationis  missae  in 
ecclesia  parochial!  S.  Mariae  S.,  civitatis  M.,  paulo  post  a  fractionejejunii  naturalis 
habita  in  putilico  thermopolio. 

2.  Dictum  sacerdotem  hand  esse  juridice  convictum  de  eodem  crimine  eidem  im- 
putato  pro  diebus  12,  13  et  18  Aprilis  1882,  cum  probatio  semiplena  tan  turn  de  hoc 
exstiterit  singu  aribus  testibus  suffulta. 

Pro  hujus  sententiae  sanctione  relate  ad  diem  20  Aprilis  1882,  tribunal  delega- 
tum,  ad  normam  Canonis  Nihil,  Caus.  7.,  Quaest.  i.,  cap.  16,  Nullus  post  cibum 
potumque  quemlibet  minimum  sumptttm,  missam  facere  praesumat,  suam  facit  con- 
firmatque  epistolam  pro-vicarii  M.  nunc  defuncti,  datam  die  i.  Julii  1882,  qua  sa- 
cerdoti  Davidi  A.  interdicta  est  per  totam  dioecesim  praedicatio :  eundemque  sacer- 
dotem A.  ad  proprium  ordinarium  remittit,  ac  in  processus  expensas  condemnat. 

This  dicision  and  decree  was  signed  only  by  the  president  of  the  tri- 
bunal. David  took  an  appeal  at  once  to  the  Sacred  Congregation  of 
the  Council,  praying  that  the  whole  of  the  proceedings  before  the  archi- 
episcopal  curia  be  set  aside  as  null  and  void  from  beginning  to  end. 

The  question  argued  before  the  S.  Congregation  was  :  Is  the  sen- 
tence of  the  archiepiscopal  curia  to  be  maintained  or  declared  void? 

Answer :   The  sentence  is  to  be  annulled.1 

In  deference  to  a  memorial  of  the  archbishop's,  the  case  was  permit- 
ted to  be  re-opened,  contrary  to  established  rule.  (Art.  xiv.,  Deer. pro 
Causis  Crim.  Dec.  18,  1835— THE  PASTOR,  Vol.  n.  p.  294.)  A  rescript 
was  obtained  thus  worded  :  Esse  locum  examini  testium  hinc  inde  produ- 
cendorum  juxta  instructimes  dandas  Rmo  P.  D.  Sttretario. 

The  archiepiscopal  prosecutor  submitted  some  new  testimony  in 
corroboration  of  the  evidence  given  against  David  by  N.  and  R.  and 
also  some  further  depositions  of  the  same  N.  and  R.,  in  con- 
firmation or  explanation  of  the  statements  juridically  made  before  the 
court.  On  his  side  David  called  no  witnesses.  But  his  counsel,  fol- 
lowing up  the  method  adopted  in  the  preceding  stages  of  the  case, 
brushed  the  new  evidence  aside  with  facility,  on  the  sole  ground  of  its 

*)  An  sententia  curiae  archiepiscopaiis  sit  confirmanda  vel  infirmanda  in  casti? 

Emi  et  Rmi  Patres  S.  C.  Concilii  in  generali  coetu  diei  20  Decembri  1884  re- 
.  fiponsum  dederunt:  Sententiam  esse  infirmandam. 


A  PROCESSUS  CRIMINALIS.  51 

being  out  of  order  and  inadmissible,  even  if  true,  and  forced  upon  the 
minds  of  all  who  watched  the  case  the  unpleasant  conviction  that  the  procu- 
rator of  thecun'awa.B  notat  allequal  to  the  duties  he  assumed  to  perform. 

After  the  rehearing,  the  question  submitted  to  their  Eminences  was: 
Is  the  decision  rendered  to  be  adhered  to  or  not? 

Answer  :  The  decision  is  to  be  adhered  to,  and  the  case  not  to  be  brought 
before  the  Congregation  again. * 

It  will  not  be  uninteresting  to  note  a  few  of  the  admitted  legal  prin- 
ciples on  which  David's  counsel  impugned  the  validity  of  the  proceed- 
ings of  the  curia: 

I.  A  judge,  not  ex-officio  but  delegated  to  hear  a  particular  cause,  can   be 
refused,  without  being  told  why,  by  the  person  on   trial. — Card.  De  Luca. 

David  had  objected  to  the  assessor  even  as  such.  His  objection  was 
ovenuled  by  the  S.  C.  on  the  ground  that  the  assessor  was  no  judge. 
After  the  moderator's  death  and  while  the  case  was  on,  this  assessor  was 
appointed  one  of  the  judges. 

II.  In  some  circumstances  a  more  grievous  injustice  may  be  done  by  de- 
parting from  the  prescribed  form  of  procedure  than  by  going  counter  to  the 
law;  because  the  form  constitutes  an   essential  part  of  the  procedure. — 
Scaccia. 

A  legal  procedure  is  instituted  to  elicit  the  truth  juridically  : — the 
truth  is  sought  to  mete  out  justice.  Only  by  such  procedure  can  the 
truth  be  known  to  the  judge,  i&  judge.  Take  away  the  procedure,  and, 
as  judge,  he  knows  nothing. 

A  thing  cannot  exist  without  its  essential  constituents.  The  order 
or  method  is  an  assential  constituent  of  a  criminal  procedure.  If  this 
order  be  not  found,  neither  can  the  legal  procedure  be  found.  It  does 
not  exist.  Consequently  the  judge  has  no  juridical  knowledge  of  the 
case, — can  decide  nothing.  If  he  give  a  decision,  it  is  contrary  to  law, — 
illegal,  and  will  be  set  aside  by  any  court  of  appeal.  The  procedure 
full  and  entire  is  declared  a  conditio  sine  qua  non  by  the  legislator  of 
the  subsequent  judgment. 

III.  By    informal  inquiries   the   CURIA   should  be  possessed  of  such 
knowledge  before   entering   upon    a  formal  procedure,  that  it    would  be 
scandalous  not  to  do  so. — Schmalzgrueber,  Reif. ,  Barbosa. 

The  requisite  infamiafacti  in  David's  case  did  not  antedate  but  was 
caused,  so  contends  his  counsel,  by  the  institution  of  proceedings  on 
the  part  of  the  curia. 

IV.  The  CURIA  should  be  possessed  not  only  of  a  knowledge  of  the  delin- 

J)  An  sit  standum  veliecedendum  a  decisis  in  casu  ?  Die  18  Aprilis,  1885  Em 
Patres  S.  C.  Cone,  responsum  ediderunt :  In  decisis,  et  amplius. 


THE  PASTOR. 


quency,  but  of  solid  proof s  thereof,  before  instituting  proceedings.— Schmalz- 
grueber. 

V.  Though  a  bishop  may  be  free  to  grant  or  withhold  a  privilege,  he  is  not 
equally  free  to  withdraw  a  privilege  conferred. — Cone.  Trid.,  (Sess.  V.  De 
Ref.  C.  2.,)  Berardi,  Ferraris. 

Receptissimum  est  injure,  in  quolibet  arbitrio  ad  nutum  requiri  sem- 
per boni  viri  judicium. 

Deprivation  of  a  privilege  is  generally  equivalent  to  a  punishment, 
which  should  not  be  inflicted  without  cause.  If  inflicted  without  cause,' 
or  from  a  personal  motive,  the  deprivation  proceeds  from  the  whim 
of  a  silly  or  spiteful  man,  not  from  a  boni  viri  judicium.  It  is  the 
exercise  of  a  right  granted,  indeed,  a  jure,  but  in  a  manner  ab  eodem 
jure  reprobated  and  wholly  indefensible.  Not  in  all  cases,  then,  can 
favors  granted  ad  nutum  be  properly  or  lawfully  revoked  ad  nutum. 

VI.  More  than   two  witnesses  are  required  for  the  condemnation   of  a 
priest. — S.  Alphonsus,  Lib.  iv.,  C.  in.,  n.  259. 

VII.  Lay  witnesses  cannot  be  admitted  to  testify  in  a  criminal  procedure 
against  a  priest,  unless  the  circumstances  of  the  delinquency  be  such  as  to  make 
it  unreasonable  to  suppose  that  a  clergyman  could  be  a  witness. — Schmalz. 
Gratian.  Menoch. 

VIII.  A  complainant  cannot  be  a  witness  to  prove  the  fact  of  which  he 
complains. — Leuren.   Reiff.  Scaccia. 

IX.  The  testimony  of  one  who  is  certainly,  though  perhaps  not  deadly,  hos- 
tile to  the  accused  cannot  be  received. — Reiff enst. 

The  witness  R.  was  certainly  hostile  to  David. 

X.  Captious  queries,  to  which  only  an  answer,  in  some  degree  criminating, 
can  be  returned  are  not  tolerated,  and  nullify  the  procedure. — Renazzi  Reiff. 

Such  were  many  of  the  queries  to  which  David  was  compelled  to  reply. 

XI.  To  condemn  any  one,  let  alone  a  priest,  the  proofs  must  be  so  clear  as 
to  admit  of  no  doubt  of  his  guilt. — The  Instruction  L'Ordmarw   (THE 
PASTOR,  Vol.  n.,  p.  196  seq.) 

XII.  Ab  tribunal  is  allowed  to  accept  new   testimony  after   declaring  the 
case  closed  and  beginning  the  summing  up  : — much  less  after  pronouncing 
sentence. 

This,  in  reference  to  the  action  of  the  curia  in  procuring  a  re-opening 
of  the  case  after  the  decision  of  the  S.  Congregation,  and  then  in- 
troducing testimony  not  produced  before  the  archiepiscopal  tribunal. 

XIIL  The  prosecutor  of  the  CURIA  is  confined  in  his  official  action  within 
the  hmits  of  the  diocese. 

He  had  no  right  to  thrust  his  extra  papers  and  witnesses  upon  the 
notice  of  the  Congregation. 


ROMAN CA THOLTC  VIEW  OF  CRANIOTOMY.  53 


XIV.   Once  sentence  of  acquittal  is  pronounced,  the  affair  becomes  a  RES 
JUDICATA. 

A  man  cannot  be  tried  for  the  same  identical  offence  a    second  time 
before  a  court  which  has  already  pronounced  him  innocent  of  the  crime. 

The  trial  and  defence  of  David  were  conducted  upon  the  lines  of 
the  Instruction  L'Ordinario.  This  sample  case  shows  that  even  good 
sense  and  the  desire  of  fair  dealing  may  not  be  of  themselves  sufficient 
on  the  part  of  the  curia  to  put  that  Instruction  successfully  into  operation. 
Yet,  where  it  is  in  force,  every  act  of  the  curia  not  strictly  in  accord 
with  the  principles  of  law  will  be  annulled  on  appeal.  A  post- 
graduate course  of  canon  law  for  a  few,  at  least,  of  the  American 
students  abroad  would  seem  to  be  a  thing  eminently  desirable. 
Mistakes  like  those  made  in  Milan  will  not  raise  either  prelate  or  curia 
in  the  estimation  of  the  clergy. 


THE  ROMAN  CATHOLIC  VIEW  OF  CRANIOTOMY. 

To  the  Editor  of  the  Medical  Record — SIR:  His  Grace,  the  Archbishop 
of  New  York,  having  requested  me  to  answer  your  letter  to  him  bearing 
date  of  November  3d,  I  take  pleasure  in  complying  with  his  wish,  not 
only  out  of  regard  for  the  Archbishop  himself,  but  also  because  I  rejoice 
to  see  this  question  being  agitated  in  so  commendable  a  spirit  by  the 
members  of  your  profession. 

Catholic  theologians  have  always  been  practically  agreed  as  to  the 
sinfulness  of  the  practice  of  craniotomy.  The  reason  is  simply  that  the 
end,  however  good  and  desirable,  can  never  justify  or  excuse  the  use  of 
means  which  are  in  themselves  unlawful.  Now,  the  killing  of  a  human 
being,  even  though  that  being  is  within  a  few  moments  of  death  from 
other  causes,  is  wrong  in  itself,  and  has  all  the  guilt  of  homicide.  This 
proposition  has  never  been  doubted  by  Catholics.  They  all  admit  that, 
even  in  that.case,  dominion  over  life  and  death  belongs  to  God  alone. 
Hence  the  killing  of  a  human  being  can  never  be  adopted  as  a  means 
for  obtaining  any  end,  even  one  so  desirable  as  saving  the  life  of  a 
mother. 

Up  to  a  few  years  ago  this  teaching  was  received  without  question  by 
all  writers  on  ethics  within  the  Church.  Of  late  years,  however,  —  moved 
no  doubt  by  the  practice  prevailing  among  some  medical  men, — some 
few  theologians  took  up  the  opposite  side,  and  began  almost  to  maintain 
the  lawfulness  of  the  operation,  provided  an  attempt  had  previously  been 


54  THE  PASTOR. 


made  to  baptize  the  child  in  utero.  The  chief  writers  on  this  side  of 
the  question  were  the  Rev.  Drs.  Avanzini  and  Pennacchi,  of  Rome.  Their 
arguments  may,  in  the  main,  be  reduced  to  two: 

1.  The  killing  of  the  child  is  indirect,  so  far  as  the  intention   of  the 
operator  is  concerned;  for  he  looks  only  to  the   safety    of  the   mother. 
Now,  all  moralists  hold  tnat  the  indirect  killing   of  innocent   persons 
may  sometimes  be  lawful,  as,  for  instance,  in  the  case  where  a  general, 
advancing  to  the  attack,  places  hostages  in  the  front  files   of  his  army. 
It  is  then  lawful  for  the  defending  army  to  fire,  though  they  are  certain 
that  they  will  slay  their  own  friends. 

2.  Even  if  the  killing  of  the  child  be  supposed  to  be  directly  contained 
in  the  intention  of  the  operator,  it  is  merely  the  slaying   of  an    unjust 
aggressor.     The  mother  has  a  right  to  her  life,  and  the  presence  of  the 
child  will  deprive  her  of  that  right.      It  is  true  that  the  child  is  uncon- 
scious of  this  fact,  and  is  in  no  sense  morally  responsible  for  it;  but  it 
still  remains  true  that  it  is  in  reality  an  impediment  to  the  mother's  en- 
joyment of  her  right  to  life;  and  so,  just  as  I  may,  when   necessary  for 
saving  my  own  life,  kill  the  lunatic  who  attacks  me,  though  he  be  not 
responsible  for  his  act,  so  may  I  take  the  life  of  the  child  to   save  that 
of  the  mother. 

It  must  be  confessed  that,  in  spite  of  the  ability  of  the  writers  who 
have  presented  these  arguments  for  the  lawfulness  of  craniotomy,  they 
would  seem  to  be  no  better  than  trivial  sophisms.  With  regard  to  the 
first,  it  is  evidently  false  to  say  that  a  means  which  is  directly  adopted 
for  attaining  an  end,  is  only  indirectly  contained  in  the  intention  of  the 
agent  who  so  adopts  it.  It  is  not,  indeed,  \hz  final  object  of  his  inten- 
tion, but  it  is  the  immediate  and  direct  object — even  more  direct,  if  any- 
thing, than  the  end  which  is  ultimately  intended.  The  parity  with  the 
case  of  the  hostages  does  m>t  hold,  for  there  the  defenders  do  not  kill 
their  friends  in  order  that  from  their  death  the  destruction  of  the  enemy 
may  result:  this  would  be  to  intend  the  death  of  the  innocent  in  itself. 
They  aim  at  the  enemy,  though  they  know  that  their  balls  will  certainly 
strike  also  their  friends.  With  regard  to  the  death  of  the  latter,  their 
intention  is  purely  permissive.  The  same  cannot  be  said  of  the  intention 
of  the  craniotomist.  He  takes  the  death  and  dismembeiment  of  the 
child  as  a  means  to  secure  the  safety  of  the  mother.  His  direct  inten- 
tion, therefore,  is  first  and  foremost  to  kill  the  child. 

The  second  argument  is  due  to  an  equal  confusion  of  ideas.  To 
constitute  an  aggressor,  some  positive  act  is  required.  The  child  is  in 
its  unfortunate  position  through  no  act  of  its  own;  it  has  come  there  by 
the  course  of  nature,  and  is,  in  itself,  wholly  passive  in  the  matter— 


ROMAN  CATHOLIC    VIEW  OF  CRANIOTOMY.          55 

indeed,  generally  speaking,  the  mother  might  with  more  propiiety  be 
called  the  aggressor  on  the  rights  of  the  child. 

No  doubt  these  considerations  are  quite  obvious  and  familiar  to 
your  mind;  but,  in  order  to  give  an  outline  of  the  state  of  the  question 
among  Catholics,  it  was  necessary  for  me  to  repeat  them. 

After  causing  much  discussion,  the  matter  was  carried  to  the  Holy 
Office  of  the  Inquisition,  at  Rome.  This  is  one  of  the  congregations 
of  cardinals  appointed  by  the  Holy  Father  to  assist  him  in  the  details 
of  administration  in  the  government  of  the  Church.  The  particular 
province  of  this  Congregation  includes  all  matters  relating  immediately 
to  faith  and  doctrine.  The  question  of  craniotomy  remained  under 
careful  consideration  by  the  Congregation,  not  for  weeks  or  months 
only,  but  for  several  years.  On  May  25,  1883,  the  Cardinal- 
Archbishop  of  Lyons  submitted  three  questions  to  the  decision 
of  the  Holy  Office.  On  December  loth  of  the  same  year,  the 
Congregation  replied  to  two  of  the  inquiries,  and  added  :  "The  third 
question  (referring  to  craniotomy)  having  been  the  subject  of  many  other 
inquiries,  made  by  other  bishops,  is  still  under  consideration."  On 
May  31,  1884,  was  sent  to  the  same  prelate  the  decision  which  has 
been  copied  by  The  Medical  Record.  Ther?  is,  however,  a  slight 
inaccuracy  in  the  translation  given  in  that  journal,  though  the  error 
does  not  affect  the  substance  of  the  reply.  In  the  original,  nothing  is 
said  of,  teaching  the  operation  in  Catholic  medical  schools.  The  question 
decided  by  the  Congregation  is  stated  in  the  letter  to  be  this  : 
"  Whether  it  can  be  safely  taught  in  Catholic  schools  that  the  surgical 
opeiation  known  as  craniotomy  is  lawful,  when,  etc.,"  the  remainder 
being  as  given  in  The  Record.  The  schools  referred  to  are  theological 
schools,  as  the  Cardinal  of  Lyons  had  put  the  question  with  reference 
to  his  own  seminary. 

The  authority  of  this  decision  is  absolute  and  binding  on  the  con- 
science of  all  Catholics.  When  Roman  Congregations  decide  questions 
without  immediate  reference  to  the  Holy  Father,  their  authority  is 
subject  to  limitations  varying  with  the  nature  ofthematter«decided,  and 
with  other  circumstances.  But  in  important  cases,  especially  with  re- 
gard to  faith  and  morals,  their  decisions  are  often  submitted  to  the 
Pope  in  person,  and  if  they  receive  his  approbation  and  explicit  con- 
firmation, they  become  a  part  of  the  authorized  teaching  of  the  Church, 
and  cannot  be  denied  by  any  Catholic.  This  is  the  case  with  the 
present  decision,  as  is  evident  from  its  closing  paragraph. 

The  exact  meaning  of  the  technical  phrase,  "  tuto  doceri  non  posse," 
may  not  at  first  sight  seem  so  clear.  The  Congregation,  as  yuu  will 


6  THE  PASTOR. 


perceive,  does  not  in  express  and  precise  terms  declare  the  act  to  be 
sinful.  'But  it  will  be  quite  evident,  I  think,  that  it  does  this  equiva- 
lently.  An  opinion  that  cannot  safely  be  taught  is  certainly  not  a 
probable  opinion.  Now  all  Catholic  theologians  agree  that  an  opinion 
in  regard  to  the  lawfulness  of  an  act  cannot  without  sin  be  followed 
in  practice,  unless  it  have  at  least  a  solid  probability  in  its  favor;  and 
this  doctrine  is  authoritatively  confirmed  by  the  condemnation  of  the 
contradictory  proposition  by  Innocent  XI.  I  therefore  have  no  hesita- 
tion in  assuring  you  that  all  Catholics  are  bound  in  conscience  to  admit 
the  sinfulness  of  craniotomy,  and  that  any  one  who  performs  it,  unless 
he  be  excused  by  ignorance  of  the  real  nature  of  his  action,  incurs  the 
guilt  of  homicide. 

I  trust  that  what  I  have  said  will  be  sufficient  to  enable  you  to  treat 
the  Catholic  view  of  this  question,  as  you  wish,  fully  and  intelligently. 
If  any  explanation  should  have  been  obscure  or  defective  on  any  point, 
I  shall  be  most  happy  to  supply  the  deficiency  whenever  you  desire. 
I  remain,  sir,  very  respectfully  yours, 

A.  SABETTI,  S.  J., 
Professor  of  Moral  Theology. 

WOODSTOCK  COLLEGE,  HOWARD  COUNTY,  MD., 

November,  1885.  [Medical  Record,  Dec.,  1885.] 

"On  Wednesday,  May  28th,  1884,  the  Cardinals  of  the  Holy  Office 
examined  in  full  session  the  Dubium  proposed  by  your  Eminence,  to  wit  : 
— Can  it  be  safely  taught  in  Catholic  schools  that  the  surgical  operation  called 
CRANIOTOMY  is  lawful  when, if  the  operation  be  omitted,  both  mother  and  child 
will  die,  whereas,  if  performed,  the  mother's  life  will  be  saved  and  the  child 
alone  die  ?  After  long  and  carefully  considering  the  question  in  all  its 
aspects,  and  allowing  due  weight  to  the  writings  of  the  Catholic  authors 
which  your  Eminence  forwarded  to  this  Congregation,  their  Eminences 
thus  decided  :  The  opinion  cannot  be  safely  taught." 

See  original  text,  vol.  in.,  p,  153.  See  also  vol.  n.,  p.  154,  and  Busey's 
scientific  argument,  ib.  p.  224. 

"Generatim  dtim  probabilitate  sive  intrinseca  sive  cxtrinseca,  quantumvis  tenin, 
modo  a  probabilitatis  finibu^  non  exeatur,  confisi,  aliquid  agimus  semper  prudenter 
agimus." — Turin  Bullarinm,  Tome  19,  p.  145. 


CONDITIONS  FOR  THE  PRIVILEGED  ALTAR.         57 

CONDITIONS  FOR  THE  PRIVILEGED  ALTAR. 
A  priest  must  always  say  mass  in  black,  when  black  is  permitted,  to 
gain  the  indulgence  of  a  privileged  altar.  But  black  may  be  forbidden, 
either  by  his  Ordo  or  by  a  solemnity  in  the  church  in  which  he  cele- 
brates. In  these  instances  he  gains  the  indulgence  by  the  mass  of  the 
day. 


Cum  in  Theologia  morali  auctore  Petro  Scavini  edit.  n.  1.  3.  p. 
229  §  283  apud  Ernestum  Oliva  Mediolani  bibliog.  edita  1869  l  sic 
scriptum  reperiatur  :  "  Ex  responsione  S.Cong.  Indulgentiarum  1  1 
Aprilis  i8'4o"2  sacerdos  debet  celebrare  in  paramentis  nigris,  diebus 
non  impeditis,  ut  lucretur  indulgentiam  altaris  privilegiati.  Hinc 
quaeritur  i.  an  niger  color  sensu  exclusivo  debeat  intelligi,  ita  ut  in- 
dulgentiam altaris  privilegiati  non  consequatur  qui  v.  g.  ad  minis- 
trandam  eucharistiam  per  modum  sacramenti  cum  paramentis  violaceis 
missam  de  Requiem  celebret  ?  2.  Utrum  qui  hac  vel  quacumque  alia 
ratione  indulgentiam  altaris  privilegiati  non  lucretur,  possit  satisfacere 
applicando  aliam  indulgentiam  plenariam  defunctis,  pro  quibus  ad 
altare  privilegiatum  celebrare  debuerat?  S.  Congr.  Indulgentiarum 
die  2  Maii  1852  respondit  :  Ad.  I.  Ut  fruatur  altari  privilegiato  sacerdos, 
diebus  non  impeditis  celebrare  debet  missam  defunctorum  et  uti  para- 
mentis nigris,  vel  ex  rationabili  causa  violaceis.  Ad.  2.  Negative."  3 
Joseph  canonicus  Ribezzo  humillime  postulat  ut  S.  C.  Indulgentiarum 
declarare  dignetur  : 

Utrum  haec  responsio  quoad  2.  partem  sit  arpocrypha?  et  quatenus 
negative  :  utrum  intelligenda  sit  etiam  de  sacerdotibus,  qui  ad  aliare 
privilegiatum  celebrare  debuerant  et  jam  celebraverint,  sed  non  cum 
paramentis  nigris  a  rubrica  non  impeditis  ?  et  quatenus  affirmative  : 
quomodo  ipsa  conciliari  possit  cum  decreto  ejusdem  S.  Congregationis 
Indulgentiarum  22  Februarii  1  847,  in  quoad  quaesitum  :  Qui  (sacerdos) 
diebus  permissis  non  celebravit  in  paramentis  nigri  colons  in  altari 
privilegato  ad  acquirendam  indulgentiam  plenariam,  ad  quid  tenetur  ? 
responsum  fuit  :  debet  lucrari  indulgentiam  plenariam  proiis  defunctis 
quibus  missae  fructum'  applicuit  toties,  quoties  diebus  non  impeditis 
usus'non  est  indumentis  nigri  colons  ?  4 

Sacra  Congregatio  Indulgentiis  Sacrisque  Reliquiis  praeposita  die  24 
Julii  1885  proposito  dubio  respondit  :  Responsio  est  authenlica.  In 


1  )  In  the  thirteenth  edition  1882,  Vol.  III.  p.  234  §  272. 

2)  Decreta  Authentica  n.  281. 

3)  16.  n.  357. 
«)  Ib.  n.  339. 


5g  THE  PASTOR. 


decretovero  diei  22  Februarii  1847  tantummodo  sacerdotibus,  pro  qui- 
bus  postulabatur  de  ratione  qua  compensare  debebant  indulgentiarn 
altaris  privilegiati  ad  quam  applicandam  obligarentur,  et  quam  bona 
fide  errantes.  non  erant  lucrati,  concessit  S.  Congregatio  ut  compensatio 
fieret  per  applicationem  alterius  indulgentiae  plenariae  toties  quoties 
illam  altaris  privilegiati  non  fuerant  lucrati. 

Datum  Romae  ex  Secretaria  ejusdem  S.   Congregationis  eadem   die 

24  Julii  1885. 

J.  B.  Card.  FRANZELIN,  Praefedus. 

Josephus  M.  Can.  COSELLI,  Substitutes. 


UtrumstanterubricamissalisPraemon-  The  rubrics  of  the   Premonstratenses 

stratensis,  quae  prohibet  missas  privatas  missal  forbid  private  Requiems  and   vo- 

de  Requie  et  votivas  infra  omnes  octavas  tives  within  octaves  of  feasts  of  first  class, 

primae  classis,  religiosi  Praemonstraten-  Can  the  religious  of  that  Order  gain   the 

sis  Ordinis,  possint  gaudere  favore  altaris  indulgence  of  the  privileged   altar   when 

privilegiati  quando  infra  hujusmodi  octa-  they  say  the  mass  infra  octavam? 
vas  primae  classis,  non  occurrente   festo 
duplici,  celebrent  de  octava. 

Resp.:  Affirmative.  Et  detur  decretum  R.    They  can.     (July  24,    1885.) 
die  II  Aprilis  1864. 

[277.] 

URBIS  ET  ORBIS.— Utrum  sacerdos  Does  a  priest  celebrating  at  a  privi- 
celebrans  in  altari  privilegiato,  legendo  leged  altar,  on  a  semidouble  or  simple,  or 
missam  de  festo  semiduplici,  simplici,  saying  a  votive  mass  or  the  mass  of  a 
votivam,  vel  de  feria  non  privilegiata,  sive  non-privileged  feria,  because,  for  instance, 
ratione  expositionis  SS.  Sacramenti,  sive  of  the  exposition  of  the  Blessed  Sacra- 
Stationis  ecclesiae  vel  alterius  solemni-  ment,  a  Station  :  of  the  church  or  other 
tatis,  aut  ex  rationabili  motivo,  frua-  solemnity,  or  even  for  a  reasonable  pri- 
tur  privilegio  ac  si  legeret  missam  de  vate  motive  of  his  own — does  such  a 
Requiem  per  rubricas  eo  die  permissam  ?  priest  saying  a  votive,  or  the  mass  of  the 

day,  though  the  rubrics  permit  a  Requiem, 
equally  profit  of  the  privilege  as  though 
he  celebrated  in  black  ? 

Resp.     S.    C.    Indulg. :     Affirmative,        R.  He    does,    omitting,    however,   the 
deletis  tamen  verbis  aut  ex  rationabili  words:    OR   EVEN  FOR   A   REASONABLE 
motivo,    et    facto     verbo     cum     SSmo.   PRIVATE  MOTIVE  OF  HIS  OWN. 
Sanctitas  suaEE.  PP.  sententiambenigne 
confirmavit.     Deer.  Auth.  n.   404.     Die 
II  Aprilis,  1864. 

In  the  case,  a  Requiem,  though  permitted,  if  only  the  office  of  the 
day  be  considered,  is  really  forbidden  in  the  particular  church  propter 
solemnitatem. 


See  A   Catholic  Dictionary.    (Addis  &  Arnold.) 


THREE  NE  W  OFFICES  FOR  THE  U.  S.  59 

THREE  NEW  OFFICES  FOR  THE  U.  S. 

The  Fathers  of  the  Third  Plenary  Council  of  Baltimore  petitioned 
the  Holy  See  to  grant  *s>propria  to  the  clergy  of  the  United  States  of 
America,  the  offices  of  St.  Philip  of  Jesus,  St.  Turibius  and  St.  Francis 
Solanus.  The  petition  was  granted. 

By  a  special  decree  of  the  Sacred  Congregation  of  Rites  these  offices 
will  rank  as  doubles  and  be  placed  as  follows  : 

5  Febr.  S.  Philipi  a  Jesu,  martyr.  Officium  de  Communi:  oratio, 
lectiones  n.  et  in.  nocturni  necnon  missa  ut  in  Proprio  archidioecesis 
Mexicanae. 

27  Aprilis.  S.  Turibii,  Conf.  pont.,  Officium  et  missa  ex  Proprio 
Hispaniarum. 

24  Julii.  S.  Francisci  Solani,  Conf..  Officium  et  missa  ex  Proprio 
archidioecesis  Limanae. 

Though  it  is  a  fact  that  these  offices  have  been  granted,  no  priest  is 
at  liberty  to  recite  them  until  expressly  or  virtually  inserted  in  the  Ordo 
by  the  diocesan  ordinary. — See  Vol.  it.  p.  153^.  "When  decrees 
affeding  regulations  which  are  in  force  in  the  diocese  come  to  the 
knowledge  of  the  clergy  by  other  channels  than  the  one  appointed  by 
the  Holy  See  in  this  country,— the  bishops, — clergymen  are  not  to  proceed 
forthwith  to  change  those  existing  regulations,  but  wait  till  such  decrees 
are  communicated  to  them  through  the  means  which  the  Holy  See 
itself  has  appointed." 


ST.  ELIZABETH  OF  HUNGARY.    . 

St.  Elizabeth  of  Hungary  is  constituted  Patroness  of  all  the  charita- 
ble societies  of  women  throughout  Germany  and  her  feast,  Nov.  iQth, 
raised  to  a  double  of  the  second  class  in  all  the  German  dioceses. 

Quo  piis  mulierum  Coetibus  seu  Sodalitatibus,  quae  praesertim  caritatis  erga 
proximos  operibus  in  Germaniae  Dioeeesibus  impense  vacant,  nova  e  coelo  adjuva- 
menta  succrescant,  omnes  Sacrorum  Antistites  Fuldae  pro  ipsius  Germaniae  Ec- 
clesiarum  negotiis  nuper  coadunati,  Sanctissimum  Dominum  Nostrum  Leon  em  Pa- 
pam  XIII.  instantissime  rogarunt,  ut  Sanctam  Elisabeth  regali  Hungarorum  pro- 
genie  exortam,  quae  in  singulis  mulierum  statibus  praeclarum  virtutum  exemplar 
effulsit,  foeminei  sexus  in  Germania  Patronam,  ac  praecipue  mulierum,  quae  cari- 
tatis operibus  intentae  sunt,  suprema  auctoritate  sua  declarare,  ej  usque  Festum  ad 
ritum  duplicis  secundae  classis,  quo  ritu  jampridem  in  Fuldensi  Dioecesi  gaudet, 
amodo  elevare  dignaretur. 

Sanctitas  porro  Sua  has  preces  ab  infrascripto  Sacrorum  Rituum  Congregationis 
Secretario  relatas  peramanter  excipiens,  petitam  ritus  elevationem  pro  cunctis  Ger- 
maniae Dioeeesibus  benigne  indulgere,  ac  memoratam  Sanctam  Elisabeth  Viduam 


60  THE  PASTOR. 


coelestem  Patronam  Societatum  mulierum,  quae  per  eamdem  Germaniam  operibus 
caritatis  jugiter  vacant,  concedere  dignata  est.  Contrariis  non  obstantibus  quibus- 
cumque.— Die  10  Septembris  1885. 

Pro  Emo.  et  Rmo.  Dno.  Card.  D.  BARTOLINI.  S.  R.  C.,  Fraefectus: 

A.  Card.  SERAFINI,  Subst. 
Laurentius  SALVATI  S.  R.  C.  Secrelarius. 


THE  PAPAL  BLESSING  GIVEN  BY  BISHOPS. 

In  the  Const.  Inexhaustum  Indulgentiarum  issued  by  Clement  XIIL 
regulations  are  prescribed  for  the  papal  plenary  indulgence.  Bishops  are 
to  be  empowered  to  give  it  at  Easter  and  on  one  solemn  festival  besides, 
elected  by  themselves.  They  are  exhorted  not  to  fail  to  petition  for 
the  faculty.  Then  the  formula  to  be  observed  is  given,  which  begins 
thus:  "  Expleta  in  utraque  solemnitate  missae  solemnis  celebratione 
in  primis  alta  voce,  per  ministrum  superpelliceo  indutum  legantur  lil- 
terae  Apostolicae,  quibus  indulgentia  plenaiia  conceditur,  una  cum 
potestate  benedictionem  Apostolicam  super  populum  effundendi,  ut 
de  delegatione  adstantibus  constet,  et  concessio  ex  Latino  sermone  in 
vulgarem  ad  populi  intelligentiam  translate  reel tetur."  After  the  bishop 
has  pronounced  the  blessing  in  the  usual  manner,  the  Pontifical  directs 
that  publication  in  the  Latin  and  common  tongue  be  made  of  the  plen- 
tary  indulgence  granted  attentis  facultatibus  a  SS.  D.  &c.,  as  in  the 
Pontifical. 

In  regard  to  this  blessing  and  plenary  indulgence,  the  following 
query  was  put  some  years  ago  to  the  Sacred  Congregation  of  Indulgences: 

[278.] 
Episcopus  Nf  facultatem   obtinuit  im-        The  Bishop  of  Limoges  obtained  the 

pertiendi  bis  in  anno  benedictionem  Apos-  privilege  of  imparting  twice  a  year  the 
tolicam  cum  indulgentia  plenaria :  sed  in  Apostolic  blessing  conferring  a  plenary 
ritu  et  formula  hujus  benedictionis  prae-  indulgence.  In  the  rite  and  formula  for 
scribitur  inter  coetera  ut  legantur  litterae  giving  this  blessing  is  prescribed,  among 
Apostolicae  ad  hoc  concessae,  ante  ben-  other  things,  the  reading  of  the  Apostolic 
edictionem  impertiendam ;  atque  etiam  letters  wherein  the  privilege  was  granted 
post  benedictionem  impertitam  publicetur  the  bishop.  This  document  is  to  be  read 
Latino  et  vernaculo  idiomate  concessio  before  giving  the  blessing  and  then,  after 
plenariae  indulgentiae.  Mos  autem  in  it  has  been  given,  the  announcement  of 
ecclesia  N.  a  multis  annis  est,  ut  lectio  the  plenary  indulgence  is  to  be  made  both 
literarum  Apostolicarum  supprimatur,  ne  in  Latin  and  in  the  vernacular.  In  the 
diutius  populus  in  ecclesia  retineatur,  loco  cathedral  of  Limoges  it  has  been  custom- 
vero  litterarum  Apostolicarum  legitur  ary  for  many  years  past  to  omit  the  read- 
Latino  et  vernaculo  idiomate  formula :  ing  of  the  Apostolic  brief  previous  to 
A  ttentis facultatibus  etc.,  \&te  delegatione  giving  the  blessing,  so  as  not  to  detain 
constet.  Quaeritur:  the  people  too  long;  but  that  part  of  the 

formula,  Attentis  facultatibus,  etc.  is  read 
both  in  Latin  and  in  the  vernacular. 


THREE  PRAYERS  RECENTLY INDULGENCED.     61 

An  hie  ritus  et  forma  sufficiat  ad  lucran-  Is  this  sufficient  for  the  validity  of  the 

dam  indulgentiam  plenarium  ?  indulgence  ? 

Resp. :  Kitum  et  formam  de  quibus  in  R.  The  rite  and  form  as  explained  is 

precibus,  attenta  rationabili  causa  supra  sufficient,  considering  the  reasonableness 

exposita,reverasufficereadlucrifaciendam  of  the  cause  alleged  for  the  validity  of 

indulgentiam  Apostolicae  benedictiohis  the  indulgence;  provided,  however,  the 

dummodo  per  formulam,  Attentis  facul-  faithful  be  given  to  understand  by  the 

tatibusetc.  fidelibus  constet,  ex  Pontificia  words,  A  Mentis  faciiltatibus  etc.  that  it 

clelegatione  tantum  impertitam  fuisse.  was  given  in  virtue  of  a  Pontifical  dele- 

(Decr.  Auth.  282.)  gation. 

The  following  is  a  recent  decision  in  regard  to  the  foregoing  : 

[279.] 

I.   Utrum  responsum  S.  Congregatio-  I.  Is  the  response  given  by  the  Sacred 
nis,  quod  in  Collectione  Decretorum  legi-  Congregation  of   Indulgences,  June   30, 
tur  datum  sub  die  30  Junii  1840,  generale  1840,  general  or  not?  that  is:  May  the  read- 
sit  an  non;  nempe:  utrum  quotiescumque  ing  of  the  Apostolic  letters  be  dispensed 
adsit  ilia  ration  abilis  causa,  liceatliterarum  with  whenever  there  exists  a  reasonable 
Apostolicarumlectionemsupprimeremax-  cause  for  so  doing? 
ime  si  alias  jam  iterumiterumqueintegrae 
lectae  sint,  an  non  ? — Et  quatenus  nega- 
tive. 

.  Resp. :  Ad  I.  Affirmative.  R-    The  response  is  general.     July  24, 

1885. 

The  generality  of  the  response  makes  it  equally  applicable,  it  would 
seem,  to  every  case  in  which  a  bishop  or  any  one  else  grants  a  plenary 
indulgence  by  Apostolic  delegation.  It  is  valid  provided  the  faithful  be 
given  to  understand  that  ihe  indulgence  is  granted  in  virtue  of  a  Pontifical 
delegation.  See  Konings'  very  interesting  notes  on  Faculty  n.  14  Form  I. 
— Comment,  in  Facultates  Apostolicas  p .  51.  Coeterum  "ad  valorem  ne- 
cesse  non  est  exprimere  delegationem  Apostolicam,  nisi  id  in  ipso  Brevi 
praecipiatur." — Scavini,  in  note  p.  1 66  vol.  in.  (Ed.  xm.) 


THREE  PRAYERS  RECENTLY  INDULGENCED  (July  1 8,  1885.) 

Beatissime  Pater.  Episcopus  Salfordien.  ad  pedes  Sanctitatis  tuae  exosculans 
provolutus,  humili Tibi demiss ione exponit :  Angliaeepiscoposin  pTecam'Ev^etplduft 
corificiendo  adlaborare,  eas  praesertim  seligentes,  quas  Romani  Pontifices  sacris 
olim  indulgentiis  ditarunt.  Jam  vero,  quum  in  ea,  quae  nuper  edita  fuit,  Precum 
piorumque  Operum  Collectione,  oratio  ad  s.  Josephum  uti  Ecclesiae  universae  Pa- 
tronum  nequaquam  reperiatur.  idem  episcopus  Sanctitatem  tuam  supplex  efflagitat, 
ut  precationem,  quam  hue  subdit,  quibusvis  recitantibus  tercentorum  dierum  indul- 
gentiam, quae  animabus  etiam  pi'acularibus  flamrms  addictis  per  fideles  applicari 
possit,  perpetuo  concedere  dignetur. 


62  THE  PASTOR. 


ORATIO  AD  s.  JOSEPH  M.  V.  SPONSUM  ET  ECCLESIAE  PATRONUM. 
0  beate  Joseph,  quern  Deus  ad  nomen  officiaque  Patris  ergo,  Jesum  gerenda  praesti- 
tuit,  deditque  Mariae  semper  Virgini  purissimum  Span-sum,  et  Sacrae  in  ten-is  fami- 
liae  Caput;  quern  denique  Christi  Vicarius  Ecdesiae  universae,  ab  ipsomet  Ohristo  Do- 
mino fundatae,  Patronum  adsertoremque  elegit;  maxima  hie  qua  possum  fidudd, 
eidem  Ecdesiae,  quae  in  terris  militat,  praepotens  auxilium  tuum  imploro. 

Tuere,  quaeso,  spedali  cura,  vereque  paterno  quo  flagras  amore,  Romanum  Pontifi- 
cem,  omnesque  episcopos  ac  sacerdotes  Sanctae  Petri  Sedi  conjunctos.  Esto  omnium 
defensor,  qui  salvandis  animabus  inter  angores  atque  hujus  vitae  incommoda  laborant ; 
omnesque  ut  populi  Ecdesiae  se  sponte  submittant,  effidto,  quod  est  saluiis  assequendae 
medium  omnino  necessarium. 

Donationem  item  mei,  quam  plene  atque  integre  Tibi  exsequor,  sanctissime  -Joseph, 
libens  volensque  excipito.  Tibi  me  totumdico,  ut  semper  mihi  Pater,  Protector,  ac  dux 
in  via  salutis  esse  velis. 

Eximiam  cordis  munditiem,  atque  incensum  vitae  interioris  amorem  mihi  impetra. 
Fac  ut  ipse  tua  vestigia  premens,  omnes  actionesmeas  admajorem  Dei  gloriam,  divini 
Cordis  Jesu  et  immaculati  Cordis  Mariae  Virginis  affectibus  conjunctas  dirigam. 

Demumpro  me  ora,  ut  pads  et  gaudiisim  par ticeps.  quibus  ipse  sanctissime  mori- 
ens  olim  gavisus  es.  Amen. 

Sanctissimus  D.  N.  Leo  Papa  XIII.  in  audientia  habita  die  ]8  Julii  1885  ab  in- 
frascripto  Secretario  Sac.  Congregationis  Indulgentiis  sacrisque  Reliquiis  praepos- 
itae,  omnibus  utriusque  sexus  christifidelibus  praefatam  orationem,  corde  saltern 
contrite  ac  devote  recitantibus,  indulgentiam  tercentum  dierum,  defunctis  quoque 
applicabilem,  semel  in  die  lucrandam,  benigne  concessit.  Praesenti  in  perpetuura 
valituro  absque  ulla  Brevis  expeditione.  Contrariis  quibuscuraque  non  obstantibus. 

Datum  Roma-  ex  Secretaria  ejusdem  Sac.  Congregationis  die  18  Julii  1885. 

I.  B.  Card.  FRANZELIN,  Praefectus. 
Franciscus  Delia  VOLPE,  Secretarius. 

Beatissime  Pater.  Romanus  presoyter  Petrus  Bogarini  ad  pedes  Sanctitati?  tuse 
eosdem  exoscuians  provolutus,  ab  Eadem,  humili  demissione  supplex  effiagitat,  ut 
aliqnamde  Ecclesi8ethesauro,quamvocant,  indulgentiam  omnibus  fidelibus  'Ef/.W'ua 
quse  subjicit,  recitantibus  in  laudem  Christi  Jesu  et  Marias  Virginis,  ut  conviciapro- 
braque  quibus  lidem,  blasphemiis  prsesertim,  impetuntur,  concedere  digrietur. 
LAUS  CHRISTI  JESU. 

Laudetur  Jesus  Dei  Filius  —  Verus  Deus,  verus  Homo  —  Vitae  auctor  —  Sapientia 
aeterna  —  Bonitas  infinita  —  Deus  Pads  —  Pastor  Sonus  —  Pater  benevolentissimus 
—  Salvator  noskr  —  Spes  nostra  —  Amor  nosier  —  Vita  nostra  —  Nostrum  princi- 
pium  —  et  Finis  noster.  (Quibus  singulis  respondetur :  Laus  aeterna  Jesu.} 

LAUS  MARIAE  VIRGINIS. 
Laudetur  Maria  acterni  Patris-  Filia  —  Verbi   Incarnati   Mater  —  Sponsa   Divini 

Spiritus  —  Mundo  redimendo  coadj.utrix  —  Regina  immaculata  —  Gratia  plena 

Refugium  peccatorum  —  Mater  clementissima  —  Miserorum  solatrix  —  Afflictorum 
salus  —  Stella  rebus  in  arctls  propitia  —  Tutus  viatorum  portus  —  Solatium  nostrum 
in  vita  —  Spes  nostra  in  morte.  (Quibus  singulis  respondetur :  Laudetur  Maria 
semper.) 

Sanctissimus  D.  N.  Leo  Papa  XIII.  in  audientia  habita  die  18  Julii  1885  ab  infra- 


CORRESPONDENCE.  63 

scripto  Secretario  s.  Congregationis  Indulgcntiis  sacrisque  Reliquiispraepositae  om- 
nibus utriusque  sexus  christifidelibus,  qui  utraraque  suprascriptam  laudem.  corde 
saltern  contrito  ac  devote  recitaverint,  indulgentiam  centum  dierum,  sernel  in  die 
lucrandam,  "benigne  concessit.  Pr«esenti  in  perpetuum  valituro,  absque  ulla  Brevis 
expeditione.  Contrariis  quibuscumque  non  obstantibus. 

Datum  Romse  ex  Secretaria  ejusdem  Sac.  Congregationis  die  18  Julii  1885. 

I.  B.  Card.  FRANZELIX,  Praef eel/us. 

Franciscus  Delia  VOLPE,  Secretarius. 


CORRESPONDENCE. 

Philadelphia,  Dec.  5,  1885. 

REV.  EDITOR: — Please 'give  me  your  opinion  on  the  following  case,  that  has  just 
come  before  me  for  decision : 

John,  a  sincere  Catholic,  baptized  a  child  in  the  following  manner : 

"  I  baptize  thee,  in  the  name  of  the  Father, 

"  I  baptize  thee,  in  the  name  of  the  Son, 

"  T  baptize  thee,  in  the  name  of  the  Holy  Ghost." 

Was  the  baptism  valid? 

»  »  * 

The  principle  accepted  by  all  theologians  \?  thus  stated  by  Sabetti  : 
"  Omnismutatio,r#3j/fl««'tf/zs  in  forma  sacramentum  invalidat."  Dici- 
tur  mutatio  substantialis  ea  qua  sensus  verborum  in  alium  mutatur. 
— Idem.  Is  the  sensus  verborum  of  the  form  used  in  good  faith  and 
sincerity  by  John  different  from  that  prescribed  in  the  Ritual  ?  No  ; 
though,  objectively  regarded  and  in  the  mouth  of  one  not  "a  sincere  Catho- 
lic/' the  words  are  susceptible  of  a  heretical  construction.  Hence,  as  a 
private  opinion,  we  think  the  baptism  most  probably  valid.  But  as 
anybody's  opinion,  to  what  degree  soever  probable,  would  not  render 
an  invalid  baptism  valid,  sufficient  doubt  remains,  as,  indeed,  sufficient 
always  remains,  while  there  is  any,  to  justify  conditional  baptism.  "  Pro- 
babilismus  docet  tutiorem  partetn  esse  semper  sequendam,  cum  agitur 
de  fine  aliquo  determinate  attingendo." — Sabetti. 

The  form  must  be  such  an  invocation  of  the  Blessed  Trinity  as  to 
express  both  the  oneness  of  the  divine .  nature  and  the  distinction  of 
the  persons.  In  the  form  given  there  was  no  doubt  of  the  latter,  but  the 
words  can  hardly  be  said  to  indicate  saltern  ex  se,  the  unity  of  the  Divine 
Nature.  "Si  repetitur,  iu  nomine  Patris,  et in  nomine Filii,  etc.,  Bonna- 
cina  censet  baptismum  non  esse  validum  :  S.  Alph.,  quanquam  proba- 
bilius  eum  esse  validum  dicit,  tamen  formulam  non  esse  satis  tutam, 
sed  aliquatenus  dubiam,  eo  quod  unio  personarum  distinctarum  in  una 
divinitate  non  satis  exprimatur." — LehmkuhL  St.  Ligouri  gives  and 
answers  the  very  t  case  proposed  by  our  correspondent,  vi.  108,  4°: 
"  Dubiae  sunt  formae  ob  sententiam  utrinque  probabilem  auctorum  : 


64  THE  PASTOR. 


(a)  Baptizo  te  in  nomine  Patris,  in  nomine  Filii,  in  nomine  Spiritus  Sancti; 
vel  Baptizo  te  in   nomine   Patris,   baptizo  te  in   nomine    Filii,  baptizo  te  in 
nomine  Spin/us  Sancti.    Ratio  est  quia  non  exprimitur  unitas  essentiae/' 
Amen  is  not  to  be  said  at  the  end  of  the  form. 


[280.] 

Plures  theologi  sentiunt  veniale  esse  omittere  vocem  Amen  in  fine  formae  bap- 
tismi,  quae  tamen  vox  non  reperitur  in  Rituali  Romano:  quaeritur  ergo  utrum  ad- 
hibenda  sit  vel  omittenda? 

Resp.  S.  R.  C.:  Strictim  in  casu  servetm  Rituale  Romanum. — Die  9  Junii, 
1852.  (5188.) 


DOUBTFUL  BAPTISM. 
[281.] 

I.  Utrum  in  casu  dubiidevalore  baptis-  I.  Are   those  who   received   doubtful 
mi,  qui   ita  baptismum   susceperunt,  ut  baptism  to  be  regarded  as  Christians  or 
Christiani  velinfidelesadhucconsiderandi  as  infidels? 

sunt? 

Resp.  S.  C.  S.  Officii:  Ad  I.:  Genera-  R.  S.   C.  Off.:    I.  Generally  speaking, 

tim  loquendo,  ut  Christian!  habendi  sunt  those  who  received  doubtful  baptism  are 

ii  de  quibus  dubitatur  an  valide  baptizati  to  be  regarded  as  Christians, 
fuerint. 

II.  Utrum  si  dubium  de   valore  bap-  2.  If  the  doubt  as  to  the  validity  re- 
tismi  remaneat,  et  non  visum  sit   oppor-  main,  and  it  be  not  expedient  to  push  the 
tunum  solvere  dubium  de  his  qui  sic  du-  investigation   to  a  definite  decision,  are 
bie  baptizati  sunt,  in  rebus  quae  ad  mat-  persons  thus  baptized  to  be  considered 
rimonium  spectant,  ac  si  vere   ac   valide  Christians  in  all   questions   relating   to 
baptizati  fuissent  judicandum  sit,  vel  non?  marriage  ? 

Ad  II.:  Censendum  est  validum  bap-  2.  The   baptism   is  to   be   considered 

tismain  ordine  ad  validitatem  matrimonii.  valid,  so  far  as  baptism  affects  the  validity 

Die  9  Sept.  1868.     (Collecanea2$T).)  of  marriage. 


BOOKS   RECEIVKD. 

DIVINI    OFFICII  RECITANDI  MlSSAEQUE  CELEBRANDAE  Juxta  RubHcaS,  etc. 

tarn  pro  Clero  Saeculari  Statuum  Foederatorum  Officiis  generalibus  utente, 
quam  pro  iis,  quibus  calendarium  Clero  Romano  proprium  concessum  est,  pro 
Anno  Domini  MDCCCLXXXVi.  Pustet  &  Co.,  New  York  and  Cincinnati. 

This  Duplex  Qrdo  is  as  pretty  and  as  perfect  as  that  of  last   year.      If 

it  contain  errors  we  have  not  been  able  to  find  any  so  far. 
THREE    SKRMONS    PREACHED    IN    ST.   MICHAEL'S  CHURCH,   PHILADELPHIA. 

Thomas  Coleman,  1885. 
THE  MAD  PENITENT  OF  LODI:   by  Mrs.  Anna  Hanson  Dorsey("Ave  Maria" 

series  )  12  mo.,  pp.  100,  paper. 
THE  CATHOLIC  FAMILY  ANNUAL,  1886.     Catholic  Publication  Society  Co. 


"Opto  magi's  senti~e  compunctionem  quam  sdre  ejus  definition  em, " — a  Kempis. 


VOL.  IV. 


JANUARY,  1886. 


No.  3. 


INSTRUCTION    OF   THE    PROPAGANDA 

DEFINING    THE    MODE    OF    PROCEDURE    IN 

MATRIMONIAL  CAUSES. 

PARTICULAR  DIRECTIONS  FOR  CERTAIN  MATRIMONIAL  CAUSES. 

[ Continued  from  page  47.] 
ART.  II.   Impedimentum  PUBLICAE  HONESTATIS. 

35.  If  the  case  suggest  it,   the  respective  ages  of  the  parties   at  the 
time  of  the  alleged  espousals  is  to  be  ascertained.     For,  the  betrothal 
of  infants,  or  of  an  infant  with  a  person  of  legal  age,  is  void  by  law,  and 
from  such  betrothal  the  impediment  of  Public  Honesty  cannot  arise. 
The  ages  can  be  learned  from  the   baptismal  record,  from    the  parents 
or  other  persons  to  whom  they  are  known.     If  it  be  found  that  the  be- 
trothal took  place  during  infancy,  inquiry  must  then  be  made  whether 
the  mutual  pledge  was  renewed,  or  even  ratified,  after  the  age  of  seven. 

[Sufficit  ad  validitatem  sponsalium  inter  pueros,  ut  in  ipsis  probabiliter  agnoscatur 
rationis  usus.  Hoc  putant  probabilius  cum  communi  Salm.  cum  Sanch.  Cone. 
Die.  Bon.  et  aliis  contra  Pal.  Aversa,  etc.  qui  dicunt  pueros  ante  septennium  non 
obligari.  —Liguori  vi.  834. 

Si  infantes  ad  invicem,  vel  unus  major  septennio  et  alter  minor,  sponsalia  con- 
traxerint  ipsi,  vel  parentes  pro  iis,  nisi  per  cohabitationem  eorum  mutuam,  seu 
alias  verbo  vel  facto  ipsorum,  liquido  appareat  eosdem  in  eadem  voluntate,  factos 
majores  septennio,  perdurare :  sponsalia  hujusmodi,  quae  ab  initio  nulla  erant,  per 
lapsum  dicti  temporis  minime  convalescunt,  et  ideo  cum  sint  nulla,  ratione  defectus 
consensus,  publicae  honestatis  justitiam  non  inducunt. — C.  Si  infantes,  unic.  De 
desponsatione  impuberum  in  6°  (apud  Ferraris,  Sponsalia  n.  13.)  ] 

ART.  III.   The  Impediment  FORCE  or  FEAR. 

36.  In  the  first  place,  it  must  be  noted  that  no  one  is  admitted  by 
the  common  law  to  impeach  the  validity  of  a  marriage  on  the  ground 
that  this  impediment  existed  but  the  person  said  to  have  been  influ- 
enced by  the  force  or  fear  ;  nor  even  this  person,  if  he  or  she  freely  con- 
tinued to  lead  the  marital  life  for  any  length  of  time,  wherein  there  was 

Copyright,  Rev.  W.  J.  WISEMAN,  1886.     All  rights  reserved. 


66  THE  PASTOR. 


plenty  of  opportunity  of  reclaiming.  For  when  a  person  continues  to  do 
of  his  own  accord,  and  without  any  compulsion,  what  perhaps  he  had  to 
be  forced  to  at  first,  he  is  properly  presumed  to  consent  to  now  and 
ratify  what  he  had  done  at  first  against  his  will.  It  will  be  necessary, 
then,  to  find  out,  at  the  very  outset,  whether  the  invalidity  of  the  mar- 
riage is  claimed  within  the  time  technically  called  ustful ;  and  if  not, 
why  this  time  was  allowed  to  pass  away  and  no  action  taken.  On  the 
findings  will  depend  whether  the  complaint  can  be  entertained  at  all  or 
net.  As  not  every  manner  or  measure  of  force  or  fear  annuls  marriage, 
but  only  that  which  would  bend  a  person  of  ordinary  fearlessness  and 
tenacity,  both  the  moderator  and  the  maintainor  of  the  marriage  will  di- 
rect all  their  investigations  towards  discovering  the  degree  offeree  and 
intimidation  resorted  to  in  the  case.  For  this  they  will  consider  the 
kind  of  inflictions  threatened,  the  character  of  the  person  or  persons 
who  make  the  threats,  and  lastly  the  character  and  disposition  of  the 
person  whose  consent  is  sought  to  be  obtained.  These  three  points 
are  to  be  given  special  attention. 

§  34.  Quod  si  praedictum  impedimentum  ortum  asseratur  ex  sponsalibus  cum  per- 
sona alteri  parti  consanguineain  gradu  impedimentum  constituentecontractis,  adjudi- 
cium  proferendum  duo  erunt  inquirenda,  videlicet  utrum  revera asserta  sponsalia  lo- 
cum habuerint,  et  utrum  valida  in  sensu  canonico  haberi  possint.  Primum  deducen- 
dum  erit  expartium  confessione,  dummodo  hae  exceptiones  minime  patiantur,  ex  do- 
cumentis  sihabeantur,  ex  testium  fidem  merentium  depositionibus,  nee  non  ex  indici- 
is  quae  judex  peritus  et  expertus  deducere  poterit  ex  circumstantiis  quae  facta  ex- 
posita  aut  praecesserunt  aut  subsecutae  sunt.  Ad  secundum  probandum,  utrum 
videlicet  asserta  sponsalia  valida  fuerint  in  sensu  canonico,  plura  erunt  sedulo  per- 
pendenda.  Ante  omnia  judex  prae  oculis  habeat,  quod  ex  usu  et  consuetudine 
fere  in  singulis  locis  speciales  aliquae  formae  pro  solemni  sponsalium  celebratione 
inductae  reperiantur,  quae  communiter  et  regulariter  ab  omnibus  servari  solent. 
Itaque  inquirendum  erit,  utrum  istae  formae  fuerint,  nee  ne,  servatae ;  si  primum, 
praesumptio  pro  sponsalium  valore  aderit,  contra  quam  nunquam  erit  judicandum, 
nisi  ex  certis  et  evidentibus  argumentis  sponsalia  nulliter  contracta  fuisse  consti- 
terit ;  si  secundum,  inquirendum  erit,  qua  de  causa  consuetae  formae  fuerint  omis- 
sae,  et  utrum  pro  personarurn,  locorum,  et  consuetudinum  circumstantiis  sponsalia 
nihilominus  valide  fuerint  contracta,  eo  quod  utriusque  voluntas  sese  obligandi 
vere  intercesserit,  atque  ita  ut  ex  jure  impedimentum  constituant.  In  hunc  finem 
praeter  alia  quaerendum  est,  quibus  verbis,  vel  factis  sibi  futurum  matrimonium 
promiserint ;  utrum  promissio  ab  utraque  parte  processerit ;  et  si  ab  una  tantum, 
utrum  alia  earn  acceptaverit  sive  verbis,  sive  factis,  sive  signis  aequivalentibus ; 
utrum  post  datam  promissionem  praetensi  sponsi  reputaverint  sese  matrimonio 
contrahendo  obligatos,  an  liberos.  Erit  quoque  inquirendum  de  sponsorum  con. 
ditione,  utrum  scilicet  ea  talis  sit  ut  praesumi  non  possit  veram  in  ipsis  voluntatem 
sese  mutuo  obligandi  adfuisse.1 

*)  The  English  version  of  §  34  was  given  p.  47. 


PROCESSUS  MATRIMONIALIS.  67 

37.  With  regard  to  the  first,  itshould  be  found  whether  those  accused 
of  resorting  to  menaces,  had  been  so  treating  the  individual  whose 
consent  they  seek  to  force,  as  to  make  home  miserable  ;  then  the  par- 
ticular hardships  inflicted  should  be  inquired  into: — did  they  consist  of 
scoldings,  galling  taunts  or  the  like  ?  was  there  a  threat  of  disinherit- 
ing ?  or  thrusting  out  of  doors  ?  or  were  actual  blows  and  beatings  given  ? 

Regarding  the  second,  namely,  the  character  of  the  person  who  makes 
the  threats  :  It  should  be  found  whether  the  threats  are  made  by  one 
in  parental  power  and  authority,  or  by  one  who  has  no  control  over  the 
other;  whether  there  be  any  motive  for  the  violence,  as,  for  instance,  the 
great  benefit  or  honor  such  an  alliance  would  be  to  the  family.  In- 
quiry should  be  made  into  the  habits,  disposition  and  social  position  of 
the  parents,  how  they  treat  the  members  of  the  family,  whether  so  ob- 
stinate in  anger  as  generally  to  carry  out  their  threats,  or  of  that  ungov- 
ernable temper  that  they  will  bear  no  contradiction  nor  yield  to  any 
obstacles  in  pursuit  of  their  purposes, 

^  35.  Quatenus  casus  exigat,  inquirendum  etiam  erit,  qua  aetate  praetensi  sponsi 
sibi  invicem  matrimonium  promiserint.  Etenim  sponsalia  ab  infantibus  vel  a  ma- 
jori  cum  infante  contracta,  ipso  jure  nulla  sunt  et  impedimentum  publicae  honestatis 
gignere  non  valent.  Quare  in  hoc  casu  inquirendum  erit  de  aetate  legitima  eorum 
a  quibus  sponsalia  fuerunt  contracta,  quod  facile  fiet  petitis  documentis  ex  libris 
baptizatorum  atque  ex  testimonio  parentum,  sive  aliorum,  qui  personas,  de  quibus 
agitur,  cognoscunt.  Si  constiterit  in  aetate  adhuc  infantili  sponsalia  inita  fuisse 
investigandum  erit  utrum  post  septennium  fuerint  renovata,  aut  saltern  ratificata 
ART.  III.  De  impedimenta  vis  el  metus. 

%  36.  Circa  impedimentum  quod  vis  et  metus  dicitur,  ante  omnia  advertendum 
occurrit,  neminem  a  jure  admitti  ad  matrimonium  ex  hoc  capite  impugnandum  nisi 
qui  violentiam  et  coactionem  passus  dicitur,  rejici  vero  eum,  qui  per  longum  tem- 
pus  in  matrimonio  vixerit,  dummodo  eidem  libertas  et  opportunitas  reclamandi 
non  defuerit :  ita  ut,  si  liber  jam  a  metu,  sua  sponte  in  conjugali  domo  perstiterit, 
matrimonialia  officia  non  detrectaverit,  audiri  amplius  non  debeat.  Etenim  qui  liber 
a  coactione  metuve,  facultate  et  opportunitate  reclamandi  non  utitur,  censetur  con- 
sentire  et  ratificare  quod  antea  invitus  atque  adverso  animo  fecerat.  Unde  in 
primis  erit  inquirendum,  utrum  accusatio  tempore,  uti  dicitur,  utili  facta  sit;  et  si 
hoc  jam  fluxerit,  quaerendum  erit  quanam  de  causa  hoc  accident,  ut  judicari  possit 
utrum  accusatio  admittenda  an  rejicienda  sit.  Secundo  prae  oculis  habendum  erit, 
solummodo  metum  gravem,  qui  nempe  in  virum  constantem  cadat  matrimonium 
dirimere,  et  consequenter  ad  hunc  metum  exquirendum  omnes  sive  moderatoris 
actorum  sive  defensoris  matrimonii  investigationes  esse  dirigendas.  Porro  gravitas 
timoris  oritur  ex  natura  minarum,  ex  qualitate  turn  eorum  a  quibus  illae  proficis- 
cuntur,  turn  eorum  qui  eas  passi  dicuntur.  Ista  tria  itaque  erunt  praesertim  inves- 
tiganda. 

§  37.  Circa  primum  sedulo  inquirendum,  utrum  qui  de  adhibita  coactione  accu- 
santur,  ita  consueverint  agere  cum  persona  quae  coacta  dicitur,  ut  gravem  atque 
inolestam  eidem  redderent  domesticam  et  familiarem  cohabitationem ;  quaenam 


68  THE  PASTOR. 


With  regard  to  the  third,  namely,  the  character  and  disposition  of 
the  person  whose  consent  is  sought,  the  first  thing  to  be  taken  into  ac- 
count is  the  sex  of  the  individual.  It  is  naturally  easier  to  terrorize 
a  girl  than  a  man.  Then  age,  education  and  disposition  are  to  be 
consideied  :  whether  the  person  is  gentle  and  timid,  or  strong  and  fear- 
less ;  whether  under  the  paternal  roof  she  was  kept  constantly  under 
the  eye  of  paints,  or  their  representatives,  and  had  everything  done  for 
her  by  them ;  or  whether  she  enjoyed  a  degree  of  freedom  and  had 
learned  to  think  and  do  for  herself;  whether  her  parents  had  kept  her 
so  secluded  from  those  of  her  own  age  and  condition  that  she  could 
exchange  thoughts  with  no  one,  or  at  least  only  with  those  who  were 
tutored  to  further  the  parents'  purposes. 

38.  Inquiry  will  now  be  made  whether  the  complainant  had,  during 
any  period  previous  to  the  marriage,  courted  the  society  of  the  person 
whom  he  or  she  subsequently  married,  as  claimed,  under  duress,  or 
whether  complainant  at  any  time  entertained  ihe  idea  of  marrying  that 
person.  If  so,  what  brought  about  the  change  of  mind  ?  from  what  date 
is  that  change  to  be  reckoned  ?  was  it  before  or  after  the  parents  mani- 
fested their  desire  for  the  marriage  ?  and  whether  from  the  courtship  that 
once  existed  any  suspicion  of  impropriety  resulted  by  which  the  parents 
might  be  moved  to  insisting  on  the  marriage  for  the  honor  of  the  fam- 

fuerint  in  specie  molestiae  eidem  illatae ; — utrum  verba  gravissima  aceto  plena 
adhibita  ?  ihtenlata  haereditatis  privatio  ?  ejectio  e  paterna  domo  ?  an  addita  etiam 
verbera? 

Circa  secundum  considerandum  est,  utrum  qui  de  illata  vi  metuve  accusantur 
patria  pot  estate  et  auctoritate  pollerent,  an  qui  vim  metumve  passi  sunt,  nullatenus 
iisdem  subject!  fuerint;  quae  ratio  vis  inferendae,  magnane  ex  malrimonio 
propriae  domui  utilitas,  aut  decus  obventurum  ?  quae  indoles  vim  inferentium, 
quae  conditio,  qui  mores ;  qua  ratione  familiam  regere  consueverunt ;  utrum  ad 
iracundiam  et  violentiam  ita  essent  proclives  ut  facile  quod  minabantur  proficerent, 
et  animo  ita  essent  duro  atque  obstinato,  ut  a  nemine  sibi  contradici  aut  consiliis 
suis  impedimenta  objici  paterentur. 

Quoad  tertium,  ratio  habenda  erit  primum  sexus  personae  quae  violentiam  passa 
dicitur;  facilius  enim  animus  puellae  commovebitur,  quam  viri;  deinde  aetatis,  edu- 
cationis,  indolis,  utrum  nempe  mitis  ac  timida  fuerit,  an  fortis  et  constans;qua  rati- 
one in  familia  vivere  consueverit,  utrum  sub  custodia  et  vigilantia  parentum,  ita  ut 
ab  eorum  imperio  semper  et  in  omnibus  penderet,  an  aliqua  libertate  frueretur  ut  et 
propria  sensa  exponere,  et  juxta  propriam  voluntatem  operari  potuerit ;  an  paren- 
tes  ita  earn  segregarint,  ut  omnis  consilii  expetendi  facultas  eidem  adempta  fuerit, 
nee  cuiquam  ejusdem  alioquindae  copiam  tribuerint,  nisi  quos  de  matrimonio  ine- 
undo  consilia  praebere  posse  judicaverint. 

§  38.  Praeter  ista  inquirendum  erit,  utrum  qui  de  illata  vi  conqueritur,  aliquando 
relationem  habuerit  cum  eo  cum  quo  postea  contraxit ;  et  utrum  aliquandoproposi- 
tum  habuerit  cum  eodem  contrahendi.  In  casu  affirmative  inquirendum,  quas  ob 


PROCESSUS  MATR1MONIAL1S.  69 

ily.  Inquiry  is  also  to  be  made  as  to  what  steps  the  complainant  took 
to  escape  the  marriage  and  resist  the  pressure  of  the  parents  :  Had  she 
implored  them  to  desist  or  endeavored  to  influence  them  thereto  by 
getting  others  to  intercede  for  her  ?  Had  she,  and  how  had  she,  made 
known  her  aversion  to  the  union,  and  by  what  means,  contrary  to  her 
abhorrence  of  it,  had  the  other  party  brought  about  the  marriage  ? 
When  the  marriage  contract  was  presented  did  she  sign  without  protest- 
ing ?  or  was  her  signature  obtained  by  fraud  ?  How  did  she  act  while 
the  preparations  for  the  marriage  were  going  forward  ?  how,  when  at 
last  yielding  consent?  how,  during  the  marriage  festivities  ?  was  she  on 
these  occasions  lively,  willing,  joyful,  or  the  contrary  ?  Flow  did  she 
act  towards  the  husband  and  his  family  ?  was  she  kind  and  affectionate  ? 
Did  she  take  to  her  duties  as  a  wife  freely  and  without  opposition  ?  or  did 
she  then  insist  that  she  was  not  a  wife,  that  her  marriage  was  no  mar- 
riage, and  that  she  would  consent  to  nothing  which  would  imply  her 
assent  to  the  marriage.  If  quarrels  and  animosities  between  the  couple 
sprang  up  immediately  after  the  marriage  ceremony,  this  will  go  far  to 
prove  thatsuch  was  her  condition  of  mind.  It  should  be  learned  whether 
they  made  their  dissensions  known  to  others  and  to  what  persons  ?  how 
soon  after  the  ceremony  did  these  dissensions  spring  up  ?  from  what  cause  ? 
on  what  occasion?  were  any  efforts  made, — advice  given,  persuasion 
used, — to  restore  peace  ?  If  so,  by  whom  ?  and  with  what  result? 


causas  voluntatis  mutatio  contigerit;  a  quo  tempore  consilium  fuerit  mutatum, 
utrum  nempe  antequam  parentes  propriam  voluntatem  ostenderent,  an  postea ;  et 
utrum  ex  praecedenti  relatione  aliqua  exorta  sit  suspicio  contra  decorem  vel  ipsius 
personae  vel  familiae,  a  qua  parentes  moveri  potuerint  ad  matrimonium  exigendum 
tamquatn  remedium  bonae  famae  recuperandae.  Etiam  inve^tigandum,  quid  haec 
persona  fecerit  ut  a  coactione  parentum  sese  liberaret ;  utrum  preces  adhibuerit; 
utrum  usa  fuerit  opera  aliorum  ad  parentes  a  proposito  dimovendos,  utrum  et  quo- 
modo  propriam  aversionem  et  contrarietatem  in  illud  matrimonium  significaverit, 
utrum  et  quomodo  altera  pars  operamdederit  ut  matrimonium  revera  concluderetur. 
Considerandum  erit,  utrum  quando  contractus  matrimonialis  erat  signandus,  li- 
benter  et  sine  ulla  protestatione  id  praestiterit  utrum  aliqua  fraus  adhibita  ad  talem 
obsignationem  obtinendam;  quomodo  sese  gesserit,  sive  quando  necessaria  pro 
matrimonio  parabantur,  sive  quando  ad  consensum  promendum  adducta  fuit,  sive 
quando  post  datum  consensum  festum  nuptiale  celebrabatur,  utrum  nempe  his 
omnibus  hilaris,  prompte,  et  laeta  adstiterit,  an  secus.  Consideranda  quoque  ejus 
agendi  ratio  erga  alteram  partem,  et  erga  ejusdem  familiam;  utrum  nempe  benevo- 
la  et  afifectuosa,  utrum  libenter  et  sine  oppositione  ad  ofncia  matrimonialia  sese  ex- 
hibuerit,  an  eisdem  obstiterit,  ea  praesertim  de  causa  quia  matrimonium  nullum 
putaverit,  atque  ut  melius  tueri  posset  propriam  libertatem.  Ad  hoc  postremum 
factum  probandum  considerari  debet,  utrum  hac  de  causa  inter  conjuges  ipsos  ortae 
sint  lites  et  contentiones;  utrum  hoc  factum  manifestaverint,  et  quibus;  a  quo  tern. 


7o  THE  PASTOR. 


39.  To  glean  the  required  information  on  the  points  mentioned  it 
will  be  necessary  to  summon  the  couple  themselves,  their  parents, — es- 
pecially the  parents  accused  of  resorting  to  threats  or  violence, — and  ex- 
amine each  one  of  them  in  regard  to  the  facts,  the  means  used,  the  in- 
tention  and  the  motive  which  induced  them  to  force  the  marriage. 
The  neighbors  also,  and  acquaintances  of  the  party  charging  the  intim- 
idation and  violence,  should  be  called  on  to  testify  and  questioned  re- 
garding all  they  may  know  :  whether  they  had  seen  or  heard  any  of  the 
things  charged  in  the  complaint?  whether  they  knew  anything  bearing  on 
the  case  ?  whether  it  happened  before   or    alter  the  marriage  ceremony, 
or  since  the  separation,  if  a  separation  took  place?    In   examining   all 
these,  the  judge  must  be  closely  on  the   watch  for   any, — the    slightest 
evidence, — of  collusion.     He  should  have  letters  from  their  respective 
parish-priests  as  to  the  credibility  of  each  witness.     After  those  witnesses, 
the  priest  who  assisted  at  the  marriage  will  be  summoned.     Then  those 
who  were  present  at  the  wedding  festivities,  to  say  how  the  party  now 
reclaiming  acted  on  the  occasion  :  then  any  other  persons  supposed  to 
be  able  to  throw  light  on  the  subject,  but  especially  those  who  endeav- 
ored to  reconcile  the  jarring  couple  and  induce  them  to  live  in  peace 
as  husband  and  wife.     These  will  be  asked  what  steps   they  took,  what 
arguments  they  used  and  what  results  they  obtained. 

40.  In  this  whole  business  the  judge  will  remember  that  a  marriage 

pore  post  matrimonium  istae  quaerimoniae  inceperint,  et  ex  qua  causa  vel  ratione  ; 
utruin  ad  tales  lites  et  dissensiones  tollendas  adhibita  fuerint  consilia.  hortationes, 
et  in  casu  affirmative,  a  quibus  et  quo  exitu. 

§  39.  Adpraedicta  cognoscendainjudiciumvocandi  erunt  amboconjuges,  eorum- 
que  parentes,  illi  praesertim  qui  de  coactione  adhibita  accusantur,  et  opportune  in- 
terrogandi  de  facto  ipso,  de  modo,  de  ammo,  et  de  fine  ob  quem  ad  vim  adhibendam 
ducti  fuerint.  Item  vocandi  propinqui  et  familiares  violentiam  accusantis,  et  interro- 
gandi  de  omnibus  quae  vel  ad  parentes,  vel  ad  filios  referuntur ;  utrum  quidquam 
eorum  quae  in  actis  habentur  viderint  aut  audiverint,  quidve  norint  accidisse  ad  rem 
pertinens,  sive  antequam  matrimonium  celebraretur,  sive  tempore  cohabitationis, 
sive  post  conjugum  separationem,  si  haec  locum  habuerit.  In  hisce  examinandis 
judex  diligenter  invigilet,  utrum  aliqua  collusionis  suspicandae  causa  subsit,  et 
curet,  ut  quoad  s-ingulas  personas  parochorum  testimonium  obtineat  de  ipsarum 
probitate  atque  credibilitate.  Post  istos  vocandi  parochus  vel  alius  sacerdos,  qui 
matrimonio  adstitit;  illi  qui  ejusdem  celebrationi  etfesto  nuptiali  interfuerunt,  ut  re- 
ferant  praesertim  de  modo  quo  persona  contra  matrimoniun?  eclamans  in  illis  cir- 
cumstantiis  se  gesserit ;  aline  personae  inductae,  illae  speciatim  quae  adhibitae  fue- 
runt  vel  ut  consiliis  et  hortationibus  reclamantem  ad  matrimonium  inducerent,  vel  ut 
excitarent  ad  officia  matrimonialia  praestanda,  ab  iisque  quaerendum,  quid  egerint, 
quibus  arguments  usae,  quidve  consecutae  fuerint. 

§  40.  Caeterum  in  hac  re  judex  sciat,  matrimonium  esse  per  se  factum  quoddam 


PROCESSUS  MATRIMONIALIS.  71 

contract  is  a  fact,  solemn  and  public,  which  is  to  be  always  considered 
valid,  unless  reasons  amounting  to  evidence  demonstrate  its  invalidity. 
Any  reasons  that  may  exist  going  to  show  the  invalidity  are  of  course 
to  be  sought  out  diligently,  and  get  their  full  weight.  But  unless  they 
be  such  as  to  exclude  all  reasonable  hesitation  in  declaring  that  the  im- 
pediment really  did  exist,  no  Catholic  shall  pronounce  a  marriage  in- 
valid. 

ART.  IV.  fmpedimenfum  Ligaminis. 

[Per  ligamen  intelligitur  vinculum  matrimon-ii,  quo  conjugesita  inter  se  constrict! 
sunt,  ut,  utroque  vivente,  neuter  cum  alio  quolibet  matrimonium  validum  inire  pos- 
sit. — Konings.~\ 

41.  The  previous  marriage  objected  as  an  impediment  was  either  a 
marriage  between  Catholics,  contracted  according  to  the  Catholic  rite; 
or  one  contracted  between  Protestants,  according  to  their  fashion,  and 
afterwards  dissolved  by  a  sentence  of  the  civil  court ;  or  it  was  a  marriage 
between  infidels  which  was  subsequently  set  aside  or  declared  null. 
The  possibility   or  even  frequency    of  all    such   cases   occurring   in 
America  is  obvious.     For  there,  Catholics  have  to  live  mixed  up  with 
heretics  and  infidels.     A  few  remarks  will  be  made  on  each  class  of 
cases,  for  they  are  governed  by  different  principles. 

42.  With  regard  to  the  first  supposition,  it  is  of  faith  that  a  marriage 
duly  contracted  and  consummated  between  baptized  persons  cannot  be 
dissolved  except  by  the  death  of  one  of  the  couple.     When  such  a  mar- 
riage is  objected  as  an  impediment  to  the  validity  of  a  marriage  that 

solemne  et  publicum,  quod  semper  validum  censeri  debet,  nisi  evidentes  rationes 
ejusdem  nullitatem  demonstraverint.  Ideo  curandum  quidem  omni  studio  atque 
diligentia,  ut  rationes  istae  colligantur;  sed  judicium  contra  matrimonium  num- 
quam  erit  pronunciandum,  nisi  earum  complexio  omne  prudens  dubium  de  ex- 
istentia  impediment!  excludat. 

ART.   IV.     De  impedimenta  ligaminis. 

§  41.  Vinculum  praecedentis  matrimonii,  quod  ad  posterius  connubium  impug- 
nandum  adducitur,  repetendum  asseritur  vel  ex  matrimonio,  catholico  modo  a  ca- 
tholicis  celebrato;  vel  ex  connubio  ab  haereticis  aut  juxta  diversarum  sectarum  in- 
stituta  contracto,  et  postea  per  sententiam  talium  tribunalium  dissoluto ;  vel  ex  con- 
tractu  inter  infideles,  qui  postea  rescissus  aut  nullus  fuerit  declaratus.  Diversorum 
istorum  casuum  possibilitas,  aut  etiam  frequentia  manifesta  est,  cum  in  regionibus 
Americae  catholic!  commixti  vivere  cogantur  cum  haereticis,  et  infidelibus.  Quae- 
dam  pro  singulis  casibus  adnotanda  sunt  quia  diversis  legibus  reguntur. 

§  42.  Ad  primum  casum  quod  attinet,  doctrina  catholica  est  matrimonium  bap- 
tizatorum  rite  celebratum  et  consummatum  aliter  solvi  non  posse  nisi  per  mortem 
unius  conjugis,  et  ideo  locum  non  esse  ejusdem  dissolutioni  declarandae  in  judicio, 
nisi  de  morte  alterutrius  conjugis  constiterit.  Ut  autem  de  hac  constare  dicatur, 


72  THE   PASTOR. 


has  been  subsequently  contracted,  there  is  no  case  for  the  court,  unless 
the  death  of  one  of  the  parties  to  the  first  marriage  be  certain.  And 
the  certainty  required  in  this  case  is  not  furnished  by  rumor  or  general 
belief,  nor  yet  by  likelihoods.  There  must  be  indubitable  news  of  the 
death,  or  at  least  such  an  accumulation  of  convincing  likelihoods  as  to 
be  equivalent  to  direct  and  unquestionable  information, — such  as 
would  exclude  all  reasonable  doubt  of  the  fact  The  first  thing  to  be 
done  in  a  case  of  this  kind  is  to  establish  the  fact  of  the  first  marriage 
from  authentic  records  and  if  necessary  by  other  proofs;  then  docu- 
ments and  proofs  of  the  second  union  will  be  examined;  these  proofs 
can  all  be  had  from  the  parish  records.  Then  authentic  documents 
proving  the  death  of  husband  or  wife  and  procured  from  the  parish- 
priest  will  be  introduced.  If  the  civil  authorities  keep  mortuary  records, 
testimony  from  this  source  also  can  be  used.  These  documents  will 
be  compared  with  those  proving  the  second  marriage,  to  see  whether 
the  death  had  occurred  before  or  after  this  second  union,  and  conse- 
quently whether  the  second  was  valid  or  not, 

43.  When  precise  and  positive  documents  proving  the  death  can- 
not be  procured,  the  judge  is  forced  to  rely  on  other  proofs  and  argu- 
ments. Of  these  he  will  procure  as  many  as  possible,  Foremost  in 
such  testimony  would  be  the  assertion  of  trustworthy  witnesses  that  they 
had  personally  witnessed  the  death  of  the  party,  A  or  depose  that  they 
had  it,  not  from  mere  rumor,  but  from  persons  above  suspicion,  who 

non  sufficit  rumor  aut  fama  quaecumque,  neque  solae  praesumptiones,  sed  requiri- 
tur  certus  de  ea  nuntius,  aut  saltern  concursus  talium  rationum,  quae  certo  nuntio 
aequipollentes  omne  de  ilia  dubium  excludant.  Ideo  in  hoc  casu  judex  ante  omnia 
exigere  debebit,  ut  prioris  matrimonii  documentum  authenticum  proferatur,  atque 
si  opus  fuerit,  alias  probationes  colliget,  quae  praedicti  prioris  matrimonii  existenti- 
am  demonstrent;  similiter  exquiret  documenta  vel  probationes  de  secundo  matri- 
monio  contracto;  quae  omnia  documenta  facile  haberi  poterunt  ex  libris  matrimo- 
niorum  in  parochiis  asservatis.  Post  haec  exigenda  erunt  a  competentibus  parochis 
authentica  documenta  de  praetensa  morte  alterius  conjugis,  et  in  defectu  poterunt 
eadem  requiri  ab  auctoritate  civili,  si  suos  libros  habuerit,  in  quibus  adnotentur. 
Quae  comparari  debebunt  cum  documento  secundum  matrimonium  comprobante,  ut 
cognoscatur  utrum,  secundum  hoc,matrimonium  contractum  fuerit  ante,  vel  post  prioris 
conjugis  mortem;  atque  ita  judicetur  utrum  secundum  matrimonium  validum,  an 
nullum  fuerit. 

§  43-  Quando  ad  mortem  prioris  conjugis  probandam  praesto  non  sunt  neque 
esse  possunt  haec  authentica  documenta,  aliis  argumentis  et  aliis  probationibus  opus 
est,  quae  a  judice  sedulo  erunt  colligendae.  1  In  primis  argumentum  desumi  potest 
ex  depositione  testium  fidem  merentium,  si  ipsi  de  visu  mortem  illius  de  quo  agi- 
tur,  revera  accidisse  affirmaverint,  aut  idem  asseruerint  ex  auditu,  dummodo  non 

*)  See  Instruct™  S.  Officii,  Vol.  in.  p.   no. 


PROCESS  US  MATRIMONIALIS.  73 


related  it  of  their  own  knowledge.  These  -eye  witnesses  are  to  be  asked 
whether  they  were  personally  acquainted  with  the  person  ;  when, 
where,  and  how  death  occurred  ;  where  the  body  was  interred  ;  whether 
they  know  of  others  who  can  or  might  be  supposed  to  be  able  to  corrobo- 
rate their  statements  and  where  these  others  reside.  Of  those  who  testify, 
not  of  their  own  knowledge,  but  from  information  received,  will  be 
asked  who  the  persons  were  from  whom  they  had  their  information  ; 
about  what  time  news  of  the  demise  began  to  get  around  ;  what  they 
think  of  the  credibility  and  trustiness  of  the  persons  who  first  talked  to 
them  on  the  subject ;  whether  their  informants  had,  or  may  be  sup- 
posed to  have  had,  any  particular  motive  for  disseminating  the  intel- 
ligence. Then  may  be  called  the  witnesses  summoned  on  either  side, 
who  are  t(5  be  examined  in  the  same  way,  with  the  hope  of  reaching 
eventually,  either  eye-witnesses  or  authentic  documents.  Witnesses 
who  volunteer  testimony  unsolicited  are  not  to  be  accepted,  for  they 
are  presumed  to  lie.  Those  accepted  are  to  say  by  whom,  where, 
when,  how,  in  presence  of  whom,  and  how  many  times  they  were  re- 
quested to  testify:  whether  the  parties  to  the  case,  or  others  in  their  in- 
terest, had  given  or  promised  the  witness  any  thing  for  his  deposition,  re- 
mitted any  claim  or  offered  to  do  so.  The  judge  will  also  take  heed 
not  to  admit  as  witnesses  persons  who  did  not  know  the  parties  con- 
cerned, well.  Consequently  strangers  are  to  be  rejected,  unless,  indeed, 
they  had  been  long  residing  in  the  place,  or  owing  to  peculiar  circum- 
stances c^uld  have  been  well  informed  on  the  questions  at  issue.  If 

ex  vaga  aliqua  relatione,  sed  a  personis  minima  suspectis  proprias  informationes  se 
hausisse  testentur.  Isti  testes  erunt  interrogandi,  utrum  bene  cognoverinr  quern 
mortuum  asserunt ;  quo  tempore,  quo  loco  mors  acciderit,  qua  de  causa,  ubi  ca- 
daver sepultum,  utrum  adsint  et  ubi  commorentur  alii  qui  de  hoc  facto  instruct!  sint 
aut  esse  possint.  Ab  illis  vero  qui  ex  aliorum  relatione  deponunt,  erit  quoque  in- 
quirendum,  a  quibus  tales  hauserint  notitias,  a  quo  tempore  fama  de  morte  vulgar! 
coeperit,  et  quid  ipsi  sentiant  de  probibitate  et  credibilitate  eorum  qui  primitus  de 
re  ista  sunt  locuti,  utrum  isti  peculiarem  aliquam  rationem  habuerint  aut  habere 
potuerint  ut  talem  notitiam  evulgarent.  His  cognitis  in  judicium  vocandi  erunt 
testes  inducti,  et  eodem  modo  examini  subjiciendi,  ut  tandem  aliquando  vel  ad 
testes  de  visu,  vel  ad  certa  documenta  obtinenda  perveniatur.  Animadvertat  judex, 
ne  admittat  eos  qui  sponte  ad  examen  accesserint,  quia  mendaces  praesumuntur  ;  et 
si  requisiti  fuerint,  quaerat  ab  eis,  a  quibusnam,  ubi,  quando,  quomodo,  coram  qui- 
bus, et  quoties  fuerint  requisiti :  utrum  pro  hoc  testimonio  ferendo  fuerit  ipsis  ali- 
quid  datum,  promissum,  remissum,  vel  oblatum  a  personis  interesse  habentibus, 
vel  ab  aliis  eorum  nomine.  Similiter  advertat,  non  esse  admittendos  testes  qui 
personas,  de  quibus  agitur,  plene  non  cognoscant;  et  consequenter  extraneos  non 
esse  testes  idoneos,  nisi  a  longo  tempore  in  loco  fuerint,  aut  expeculiaribuscircum- 
stantiis  appareat  eos  cognitionem  habere  potuisse  de  iis  quae  enarrant.  Quod  si 


74  THE  PASTOR. 


neither  eye  nor  ear  witnesses  can  be  had,  all  the  circumstances  which 
incline  to  one  or  other  conclusion  are  to  be  carefully  weighed  to  see  if, 
all  taken  together,  they  would  afford  that  moral  certitude  without  which 
no  decision  can  be  given.  In  general  these  circumstances  are  :  the  age 
of  the  person  said  to  be  dead,  whether  of  advanced  years  or  otherwise; 
the  length  of  time  absent  from  family  or  country;  whether  the  country 
he  went  to  is  healthy  or  not;  to  what  dangers  exposed,  as  for  instance 
war  or  pestilence,  in  the  land  of  his  sojourn;  whether  of  a  robust  or 
weakly  constitution.  The  motive  for  leaving  home  is  also  to  be  con- 
sidered; for  instance,  if  it  was  business,  or  to  better  his  condition,  or  per- 
haps just  to  desert  his  spouse. .  These  things  can  be  learned  or  inferred 
from  the  conjugal  relations,  happy  or  unhappy,  between  the  couple 
prior  to  the  severance,  as  also  from  the  tone  of  letters  and  messages 
sent  by  the  absent  one  to  his  partner.  For  if  it  be  shown  that  a  loving 
correspondence  was  carried  on  for  some  time  and  then  suddenly  ceased 
without  any  known  cause, — this  circumstance  would  afford  a  strong 
probability  that  it  was  death  intervened.  But  if,  on  the  other  hand,  the 
absent  one  never  corresponded  with  his  family  or  friends  at  all,  the  fact 
of  not  having  heard  fiom  him  in  any  given  time  would  be  a  mere  neg- 
ative, and  no  proof  at  all  of  death.  Account  will  also  be  taken  of  the 
calling  or  occupation  followed  in  the  foreign  country.  If  he  became  a 
soldier  or  sailor,  intelligence  should  be  sought  from  the  military  or 

testes  sive  de  visu,  sive  de  auditu  haberi  non  poterunt,  considerandae  erunt  cir- 
cumstantiae  omnes  in  facto  concurrentes,  et  diligenter  ponderandae,  ut  videatur, 
utrum  ex  illarum  complexu  exurgere  possit  moralis  ilia  certitudo  quae  necessaria 
est  ut  judicium  proferatur.  Porro  circumstantiae  istae  praecipuae  sunt :  aetas  per- 
sonae  quae  mortua  dicitur,  utrum  senior,  an  junior  fuerit;  tempus  ejusdem  dis- 
cessus  a  patria  et  familia,  utrum  longius  an  brevius ;  locus  vel  loca,  ad  quae  se  con- 
tulerit,  utrum  valetudini  corporal!  noxia,  an  et  quibus  vicissitudinibus  subjecta, 
fuerint,  ex.  gr.  num  ibidem  bella,  vel  pestilentiae  saevierint;  ejusdem  personae 
physica  constitutio,  utrum  sana  et  robusta,  an  debilis  et  infirma.  Erit  similiter 
perpendenda  causa  quare  e  propria  discesserit  domo,  utrum  nempe  ad  negotium  vel  ad 
artem  aliquam  exercendam,  an  potius  ut  conjugem  derelinqueret.  Haec  cognosci  vel 
deduci  poterunt  exbenevolis,  aut  contrariis  relationibus,  quasvel  conjuges  habuerunt 
inter  se,  durante  eorum  contubernio,  vel  ille  qui  discessitcontinuavit  cum  altero  con- 
juge  sive  per  litteras  sive  per  nuncios;  si  enim  constiterit,  ad  tempus  talem 
epistolarum  sive  relationum  consuetudinem  adfuisse,  et  postea  cessasse,  quin 
cessationis  causa  aut  ratio  appareat,  gravis  de  morte  obita  praesumptio  habe- 
bitur;  si  e  contra  constiterit  eum  qui  discessit  nunquam  epistolarum  commercium 
habuisse  cum  sua  familia,  aut  cum  propinquis  et  amicis,  indicium  mere  negativum 
nullam  probationem  facere  poterit.  Ponderandum  quoque  erit  genus  vitae,  quod 
discedens  in  aliena  regione  amplexus  fuerit;  si  vitam  et  artem  militarem  exercen- 
dam elegerit,  vel  arti  nauticae  aut  servitio  alicujus  navis  sese  addixerit,  et  cognosca- 


PROCESSUS  MATRIMONIALIS.  75 

naval  bureaus,  or  the  owners  of  any  merchant  vessels  he  was  known  to 
have  joined.  Traces  of  him  should  be  searched  for  in  the  different 
places  in  which  he  resided,  and  especially  in  the  locality  where  last  heard 
from.  These  inquiries  will  be  made  of  the  persons  most  likely  to  be 
informed,  if  any  such  be  found;  the  civic  bureaus  will  be  also  used  and 
the  newspapers  likewise,  in  which  should  be  advertised  the  missing  per- 
son by  name  and  surname,  with  mention  of  his  native  place,  his  calling 
and  general  social  position.  Bills  may  be  perhaps  advantageously 
posted  in  some  places,  praying  those  who  can  furnish  any  information 
to  come  forward  and  do  so.  If  after  taking  all  these  measures  nothing 
can  be  discovered ;  if,  on  the  other  hand,  an  array  of  circumstances  in- 
dicate that  the  absent  spouse  had  departed  this  life  previous  to  the  sec- 
ond marriage,  the  validity  of  which  is  now  impeached,  the  judge  can- 
not pronounce  this  second  marriage  invalid,  for  there  is  no  proof  that 
it  is  so.  But  if  it  were  question,  not  of  a  marriage  already  contracted 
and  in  possession,  but  of  contracting  one,  the  proofs  that  would  suffice 
in  the  former  case  may  not  suffice  in  the  latter;  for  in  this  case  the 
death  must  be  a  certainty. 

44.  If  the  first  marriage  were  contracted  in  heresy,  and  then  set  aside 
for  some  reason,  there  are  some  special  points  to  be  noted.  And  first, 
that  according  to  the  Gospel  and  Apostolic  teachings,  matrimony  once 
validly  contracted  cannot  be  dissolved  for  adultery,  ill-treatment,  pro- 
longed absence  or  any  of  the  other  reasons  accepted  as  sufficient  by 

tur  in  quo  exercitu  militaverit,  aut  in  qua  navi  servierit,  inquisitiones  erunt  faciendae 
penes  duces  exercitus  illius,  et  penes  gubernatores  vel  officiales  navi?.  Si 
cognita  fuerint  loca,  in  quibus  commoratus  est,  in  singulis  locis,  et  praesertim 
in  illo  in  quo  commorabatur,  quando  ejus  indicia  perdita  fuerunt,  investigation es 
erunt  faciendae.  Ad  has  tribunal  adhibebit  idoneas  personas,  si  praesto  sint, 
vel  etiam  civiles  auctoritates,  ab  iisdem  postulando  ut,  quibus  pollent  modis,  de  illo 
opportunas  investigationes  faciant,  atque  etiam  in  subsidium  vocentur  publica  diaria 
cum  indicatione  nominis,  cognominis,  patriae  professionis  et  conditionis  illius,  de 
quo  quaeritur.  Item  si  fieri  possit,  tribunal  curabit,  ut  in  locis  in  quibus  idem 
commoratus  fuerit  publica  edicta  afngantur  et  singuli  excitentur,  ut  notitias,  si  quas 
habent,  velint  suppeditare.  Si  omnibus  istis  adjumentis  adhibitis  nihil  omnino  po- 
terit  reperiri,  et  si  omnes  circumstantiae  ad  mortem  prioris  conjugis  ante  secundas 
nuptias,  de  quarum  valore  agitur,  adstruendam  conspiraverint,  judex  sententiam 
proferre  contra  secundum  matrimonium  non  poterit ;  non  enim  constaret  de  ejus 
nullitate.  Quod  si  de  matrimonio  contrahendo  agatur,  hoc  permitti  numquam  po- 
terit, donee  de  morte  prioris  conjugis  certo  cnnstiterit. 

§  44.  At  si  non  ex  isto  capite,  sed  potius  quia  primum  matrimonium  in  haeresi 
contractum,  rescissmn  fuerit  ob  aliam  causam,  specialia  quaedam  erunt  observanda. 
Et  primo  advertendum  est  Evangelicam  et  Apostolicam  doctrinam  esse,  matrimo- 
nium valide  celebratum  solvi  non  posse  propter  adulterium,  vel  propter  molestam 


76  THE  PASTOR. 


Protestants.  Hence,  if  it  be  shown  that  the  first  marriage  was  dissolved 
by  the  civil  courts,  for  one  or  other  of  these  insufficient  causes  only,  ar- 
gument in  favor  of  the  second  marriage  of  the  divorced  party  cannot  be 
entertained,  nor  the  cause  introduced  at  all  in  the  curia.  But  if  it  be 
shown  that  it  was  dissolved  for  reasons  recognized  in  canon  law,  it  must 
still  be  borne  in  mind  that  the  Acts  of  the  trial  before  the  heretical  tri- 
bunal lack  juridical  efficacy,  and  cannot  be  made  the  basis  of  the  ecclesi- 
astical decision.  Hence  the  whole  cause  is  to  be  taken  up  from  the  be- 
ginning and  dealt  with  according  to  the  sacred  canons.  It  is  not,  how- 
ever, forbidden  to  make  use  of  the  Acts  of  the  civil  tribunal, — nay,  they 
will  be  often  of  great  help,  in  securing  a  more  thorough  knowledge  of 
all  the  facts  and  circumstances  of  the  case.  Documentary  evidence 
adduced  by  the  parties  can  again  be  used,  if  not  faulty,  and  deductions 
drawn  therefrom.  But  the  parties  interested  shall  invariably  be  heard, 
and  the  witnesses  on  the  former  trial  all  cited  and  examined  again,  if 
possible,  but  according  to  the  method  here  laid  down.  If  there  be  still 
others  who  can  give  material  evidence,  they  should  not  be  overlooked, 
nor  any  additional  Acta  which  the  moderator  or  maintainor  of  the 
marriage  may  deem  pertinent.  If,  after  a  full  hearing,  the  judge's 
decision  coincide  with  that  of  the  civil  court,  he  will  never  allege  the 
court's  decision  as  the  basis  of  his  own ;  nor  shall  his  decision  be  ac- 
cepted as  a  second,  from  which  it  would  be  needless  to  appeal. 

45.  As  to  the  marriages  contracted  by  persons  not  baptized,  if  such  a 

cohabitationem,  aut  longam  et  affectatam  conjugis  unius  absentiam,  aut  propter 
aliud  quodcumque  motivum  ab  haereticis  confictum.  Quare  si  constiterit,  a  tribu- 
•nalibus  haeretiorum  ob  aliquam  ex  istis  rationibus  praecedensmatrimoniumdissolu- 
tum  fuisse,  causa  in  favorem  secundi  matrimonii  a  tribunal!  catholico  neadmittenda 
quidem  seu  introducenda  erit.  Si  vero  ejusdem  dissoludo  fuerit  decreta  ob  alium 
titulum  a  jure  canonico  recognitum,  sciendum  est,  acta  a  tribunali  haeretico  con- 
fecta  valore  juridico  carere,  et  ex  ipsis  solummodo  judicium  proferre  catholico 
judici  minirhe  licere.  Quare  tune  causa  ex  integro  erit  instituenda,  et  juxta  ss. 
Canones  pertractanda.  Vetitum  tamen  non  est,  imo  aliquando  expediet,  ut  acta 
tribunals  haeretici  requiranmr,  quo  plenior  factorum  et  circumstantiarum  cognitio 
attingatur.  Imo  si  hujusmodi  documenta  a  partibus  fuennt  exhibita,  dummodo 
nihil  aliud  obstet,  poterunt  adliiberi,  atque  ex  illis  indicia  colligi.  Partes  tamen 
erunt  semper  audiendae,  nee  non,  quatenus  fieri  poterit,  etiam  testes  singuli  iterum 
in  judicium  vocandi,  et  interrogandi  ad  normam  harum  regularum.  Neque  omit- 
tenda  aliarum  personarum  juridica  depositio,  si  adesse  cognoscantur ;  sicut  neque 
alia  acta,  quae  vel  moderator  vel  defensor  matrimonii  necessaria  reputaverint.  Si 
perpensis  omnibus judex  censuerit,  sententiam  edicendam  esse  conformem  sententiae 
a  tribunali  haeretico  prolatae,  numquam  tamen  istam  sententiam  tamquam  sui  judicii 
motivum  invocare  debebit:  neque  ullo  modo  post  earn  existimandum  erit,  duas 
adesse  sententias  conformes,  a  quibus  necesse  non  sit  appellare. 

§  45.  Quoad  matrimonia  in  infidelitate  contracta,  si  haec  dissoluta  dicantur  per 


PROCESSUS  MATRIMONIAL1S.  .      77 

marriage  be  dissolved  by  a  State  or  heretical  court  for  a  cause  other  than 
those  recognized  in  canon  law,  the  same  course  will  be  followed  as  in 
cases  of  divorce  by  the  secular  courts  of  baptized  Protestants,  namely, 
the  cause  cannot  be  received  at  all.  But  if  the  divorce  had  been 
granted  for  a  cause  recognized  by  the  sacred  canons,  then  the  cause  may 
be  taken  up,  but,  as  in  the  preceding,  must  be  gone  all  over  again  from 
the  beginning.  If  a  separation  between  the  unbaptized  couple  took 
place  without  the  intervention  of  any  court,  then  it  is  to  be  ascertained 
whether  the  Catholic  party,  whose  cause  is  now  to  come  before  the 
ecclesiastical  tribunal,  contracted  the  second  marriage  before  or  after 
being  baptized.  If  he  or  she  married  a  Catholic  after  being  baptized, 
inquiry  will  be  made  whether  the  infidel  party  were  given  the  due 
canonical  interpellation,  or  whether  a  dispensation  from  this  obligation 
had  been  obtained  of  the  proper  authorities.  If  one  or  the  other,  the 
first  marriage  is  no  bar  to  the  second  ;  but  if  neither  the  interpellation 
were  given,  nor  a  dispensation  therefrom  obtained,  the  first  marriage  was 
a  bar  to  the  second.  As  to  the  validity  of  this  latter,  the  ordinary  will 
not  decide,  but  refer  the  case  to  the  Holy  See,  whence  he  will  receive 
instructions  what  to  do. 

To  prove  whether  or  not  the  interpellation  took  place,  or  a  dispen- 
sation'therefrom  was  received,  the  marriage  record,  in  which  all  such 
circumstances  should  be  entered,  can  be  consulted.  If  the  second 
marriage  was  contracted,  the  person  at  the  time  being  still  unbaptized, 


sententiam  editam  vel  ab  auctoritate  civili  ^el  a  quovis  tribunali  haeretico,  eadem 
erunt  servanda  quae  dicta  stint  de  matrimoniis  baptizatorum  resolutis  per  senten- 
tiam tribunalis  saecularis,  nempe  causam  admittendam  non  esse,  si  rescissio  proda- 
mata  fuerit  ex  titulo  ab  Ecclesia  non  agnito,  vel  servatis  servandis  esse  ex  integro  in- 
stituendam,  si  contrarium  contigerit.  Si  vero  conjugum  separatio  acciderit  absque 
ullo  judicio,  observandum  utrum  pars  quae  coram  tribunali  caiholico  agere  intendit, 
secundum  mati  imonium  contraxeiit  post  baptismi  susceptionem,  an  ante.  Si  matri- 
monium  accident  cumparte  catholica  post  baptismi  susceptionem,  erit  inquirendum, 
utrum  praecesserit  conjugis  adhuc  mfidelis  canonica  interpellatio,  aut  saltern  a  legi- 
tima  potestate  fuerit  super  eadem  interpellatione  dispensatum.  Quatenus  constiterit 
de  facta  interpellatione  aut  de  illius  dispensatione,  primum  matrimonium  nequit  am- 
plius  constituere  vinculum  secundum  connubium  irritans ;  quatenus  vero  neque 
interpellatio  neque  ejusdem  dispensatio  praecesserit,  primum  matrimonium  obstabit 
quidem  secundo,  sed  Ordinarius  jud'cium  suspendere  debebit,  et  casum  cum  orm  i- 
bus  suis  circumstantiis  ad  S.  Sedem  remittere,  quae  ipsi  Ordinario  quid  fac'endum 
sit,  indicabit.  Ad  probandum  vero,  utrum  interpellatio  vel  ejus  dispensatio  in- 
tercesserit,  consulendi  erunt  libri  matrhnoniorum,  vel  etiam  regesta  curiae,  in  qui- 
bus  haec  accurate  erunt  semper  recensenda.  Quod  si  secundum  matrimonium 
con tractum  fuerit  etiam  in  infidelitate,  praesumendum  quidem  erit  quod,  anteq.uam 


78  THE  PASTOR. 


it  is  to  be  presumed  that  on  the  occasion  of  the  baptism,  all  things  pre- 
scribed by  the  sacred  canons  were  observed.  If,  however,  any  doubt 
remain  after  due  inquiries,  the  case  is  to  be  referred  to  the  Holy  See. 

persona,  de  qua  agitur,  ad  baptismum  admitteretur,  servata  fuerint  omnia  quae 
SS.  carones  pro  his  casibus  statuunt ;  sed  si  institutis  opportunis  investigationibus 
adhuc  dubmm  subsit,  ad  S.  Sedem  ent  recurrendum. 

ART.  V.  De  impedimenta  impotentiae. 

§  46.  Ad  impugnandum  ex  capite  impotentiae  matrimonium  solummodo  conjuges 
admittuntur,  quia  ipsis  solummodo  hoc  factum  cognitum  esse  potest,  et  ipsi  tan- 
tummodo  de  hac  re  solliciti  esse  debent.  Ut  autem  impotentia  matrimonium  con- 
tractum  irritet,  necesse  est  ut  sit  antecedens  atque  perpetua,  quae  scilicet  naturalibus 
atque  licitis  remediis  tolli  non  possit.  Ista  impotentia  si  fuerit  absoluta,  seu  talis 
ut  omnino  impossibilem  reddat  conjugalem  copulam,  matrimonium  dirimit  sem- 
per, et  cum  qualibet  persona  contractum ;  si  vero  relativa  tantum,  matrimonium 
dirimet  solummodo  cum  ilia  ad  quam  impotentia  ipsa  refertur.  Ita  igitur  in  causis 
hujus  generis  investigationes  erunt  dirigendae,  ut  tandem  deveniatur  ad  adstruen- 
dam  vel  excludendam  assertam  impotentiam  antecedentem  et  perpetuam,  sive  ab- 
solutam  sive  saltern  relativam. 

Hunc  in  finem  prae  oculis  habenda  erit  Instructio  supremae  Congregationis  S. 
Officii. 

ft  47.  Quod  si  casus  occurat,  cui  in  Instructione  hac  provisum  non  sit,  ad  juris 
communis  normam  pertractetur,  ac  decidatur  oportet. 


THE  WORD  DEINDE  IN  THE  FORM  OF  ABSOLUTION. 

For  quite  a  period  rubricists  were  divided  in  opinion  as  to  whether 
the  adverb  Deinde  in  the  prayer  Dominus  nosier  J.  C.  te  alsohat,  &c.y 
should  be  regarded  as  a  rubric  or  as  a  word  belonging  to  the  prayer.  If 
the  former,  it  should  be  omitted  by  the  priest  in  pronouncing  abso- 
lution ;  if  the  latter,  it  should  be  spoken  as  the  other  words  of  the 
Dommus  noster.  In  various  editions  of  the  Ritual  it  was  variously 
printed,  —appearing  in  one,  as  text,  in  another,  as  rubric.  For  instance, 
in  the  Mechlin  edition  of  1859  it  is  given  as  text,  while  in  several  later 
ones,  (that  of  1872,  of  1875  an^  others,)  the  word  is  in  red  type  as  a 
rubric. 

As  the  question  is  now  definitely  set  at  rest,  it  is  needless  to  go  any 
further  into  the  subject.  The  word  is  a  part  of  the  text,  not  a  rubric  ; 
for  as  text  it  is  given  in  the  recent  Editio  typica  of  the  Sacred  Con- 
gregation of  Rites. 


ENCYCLICAL  IMMORTA LE  DEI.  79 

SANCTISSIMI  D.  N.  LEONIS  PAPAE  XIII. 

EPISTOLA   ENCYCLICA. 
De  Civitatum  Constitutions  Christiana. 

VENERABILES  FRATRES 

Salutem  et  Apcstolicam  Benedictionem. 

Immortale  Dei  miserentis  opus,  quod  est  Ecclesia,  quamquam  per 
se  et  natura  sua  salutem  spectat  animorum  adipiscendamque  in  coelis 
felicitatem,  tamen  in  ipso  etiam  rerum  mortalium  genere  tot  ac  tantas 
ultro  parit  utilitates,  ut  plures  majoresve  non  posset,  si  in  primis  et 
maxime  esset  ad  tuendam  hujus  vitae,  quae  in  terris  argitur,  prosperita- 
tem  institutum.  Revera  quacumque  Ecclesia  vestigium  posuit,  con- 
tinue rerum  faciem  immutavit,  popularesque  mores  sicut  virtutibus 
antea  ignotis,  ita  et  nova  urbanitate  imbuit;  quam  quotquot  accepere 
populi.  mansuetudine,  aequitate,  rerum  gestarum  gloria  excelluerunt. 

I.  Sed  vetus  tamen  ilia  e;t  atque  antiqua  vituperatio,  quod  Ecclesiam 
aiunt   esse   cum   rationibus   reipublicae    dissidentem,   nee    quicquam 
posse  ad  ea  vel  commoda  vel  ornamenta  conferre,  quae  suo  jure  suaque 
sponte  omnis  bene  constituta  civitas  appetit.     Sub  ipsis  Ecclesiae  pri- 
mordiisnon  dissimili  opinionis  iniquitate  agitari  christianos,  et  in  odium 
invidiamque  vocari  solitos  hac  etiam  de  caussa  accepimus,  quod  hostes 
imperil  dicerenturj  quo  tempore  malorum    culpam,  quibus  esset  per- 
culsa  respublica,  vulgo   libebat  in  christianum  conferre  nomen,  cum 
revera  uitor  scelerum  Deus  poenas  a   sontibus   justas   exigeret.     Ejus 
atrocitas  calumniae  non  sine  caussa  ingenium    armavit  stilumque  acuit 
Augustini ;  qui  praesertim  in  Civitate  A^'virtutem  christianae  sapientiae, 
qua  parte  nt cessitudinem  habetcum  repubiica,  tanto  in  lumine  collo- 
cavit,  ut  non  tarn  pro  christianis  sui  temporis   dixisse   caussam,  quam 
de  criminibus  falsis  perpetuum  triumphum  egisse  videatur. 

II.  Similiurn  tamen  quaerelarum  atque  insimulationum  funesta  libido 
non  quievit,    ac   permultis  sane  placuit  civilem   vivendi   disciplinam 
aliunde  petere,   quam  ex  doctrinis,  quas   Ecclesia   catholica   probat. 
Immo  postremo  hoc  tempore  novum,  ut  appellant,  ykr,  quod  inquiunt 
esse  velut  quoddam  adulti  jam  saeculi  incrementum,  progrediente  liber- 
tate  partum,  valere  ac  dominari  passim  coepit.     Sed  quantumvis  multa 
multi  periclitat  sunt,  constat,  repertam  numquam  esse  praestantiorem 
constituendae  temperandaeque  civitatis  rationem,  quam  quae  ab  evan- 
gelica  doctrina  sponte  efflorescit.     Maximi  igitur  momenti   atque  ad- 
modum  muneri  Nostro  apostolico  consentaneum  esse  arbitramur,  novas 


So  THE  PASTOR. 


de  re  publica  opiniones  cum  doctrina  Christiana  conferre ;  quo  modo 
erroris  dubitationisque  caussas  ereptum  iri,  emergente  veritate,  confi- 
dimus,  ita  ut  videre  quisque  facile  queat  summa  ilia  praecepta  vivendi, 
quae  sequi  et  quibus  parere  debeat. 

III.  Non  est  magni  negotii  statuere,  qualem  sit  speciem  formamque 
habitura  civitas  gubernante  Christiana  philosophia  rem  publicam.     In- 
situm  homini  natura  est,  ut  in  civilisocietatevivat :  isenim  necessarium 
vitae  cultum  et  paratum,    itemque  ingenii   atque  animi   perfectionem 
cum  in  solitudine  adipisci  non   possit,   provisum   divinitus  est,    ut  ad 
conjunctionem  congregationemque  hominurn   nasceretur  cum  domes- 
ticam,  turn  etiam  civilem,  quae  suppeditare  vitae  sufficimtiam  perfectam 
sola  potest.     Quoniam  vero  non  potest  societas  ulla  consistere,   nisi  si 
aliquis  omnibus  praesit,  efficaci  similique  movens  singulos  ad  commune 
propositum  impulsione,  efficitur,  civili  hominum    communitati   neces- 
sariam  esse  auctoritatem,  qua  regatur  ;  quae,  non  secus  ac   societas,  a 
natura  proptereaque  a  Deo  ipso  oriatur  auctore.     Ex  quo  illud   conse- 
quitur,  potestatem  publicam  per  se  ipsam  non  esse  nisi    a  Deo.     Solus 
enim  l3eus  est  verissimus  maximusque  rerum  dominus,  cui  subesse    et 
servire  omnia,  quaecumque  sunt,  necesse  est ;    ita  ut   quicumque  jus 
imperandi  habent,  non  id  aliunde  accipiant,  nisi  ab  illo  summo  omni- 
um principe  Deo.     Non  est  potestas  nisi  a  Deo.* 

IV.  Jus  autem  imperil  per  se  non  est  cum  ulla  reipublicae  forma  neces- 
sario  copulatum  :  aliam  sibi   vel  aliam  assumere  recte   potest,    modo 
utilitatis  bonique  communis  reapse  efficientem.      Sed  in  quolibet  genere 
reipublicae  omnmo  principes  debent   summum    mundi  gubernatorem 
Deum  jntueri,  eumque  sibimetipsis  in  adrninistranda  civitate  tamquam 
exemplum  legemque  proponere.     Deus   enirn,    sicut   in    rebus,    quae 
sunt  quaeque  cernuntur,  caussas   genuit  secundariasr  in    quibus   per- 
spici  aliqua  ratione  posset  natura  actioque   divina,  quaeque   ad    eum 
finem,  quo  haec  rerum  spectat  universitas,  conducerent;    ita   in  socie- 
tate  civili  voluit  esse   principatum,  quern   qui    gererent,    ii  imaginem 
quamdam  divinae  in  genus  humanum  potestatis  divinaeque  providen- 
tiae  referrent.     Debet  igitur  imperium  justum  esse  ;    neque  herile,   sed 
quasi  paternum,quia  Dei  justissima  in    homines    potestas    est   et    cum 
paterna  bonitate  conjuncta  :  gerendum  vero  est  ad    utilitatem  civium, 
quiaquipraesuntceteris,hacunadecaussapraesunt,utcivitatisutilitatem 
tueantur.     Neque  ullo   pacto  committendum,  unius  ut,  vel  paucorum 
commodo  serviat  civilis  auctoritas,  cum  ad  commune  omnium  bonum 
constituta  sit.  Quod  si, qui  praesunt,delabantur  in  dominatum  injustum, 

J)  Rom.  xiii.  I. 


ENCYCLICAL  IMMORTALS  DEL  81 

si  importunitate  superbiave  peccaverint,  si  male  populo  consuluerint, 
sciant  sibi  rationem  aliquando  Deo  esse  reddendam,  idque  tanto  severius 
quanto  vel  sanctiore  in  munereversati  sint,  vel  gradum  dignitatis  altiorem 
obtinuerint.  Poientes potenter  lormtnta  patientur  .l  Itasane  majestatem 
imperii  reverentia  civium  honesta  et  libens  comitabitur.  Etenim  cum 
semel  in  animum  induxerint,  pollere,  qui  imperant,  auctontate  a  Deo 
data,  ilia  quidem  officia  justa  ac  debita  esse  sentient,  dicto  audientes 
esse  principibus,  eisdemque  obsequium  ac  fidem  praestare  cum  quadarn 
similitudine  pietatis,  quae  liberorum  est  erga  parentes.  Omnis  anima 
potestatibus  sublimioribus  subdita  sti*  Spernere  quippe  potestatem  legi- 
timam,  quavis  earn  in  persona  esse  constiterit,  non  magis  licet,  quam 
divinae  voluntati  resistere  :  cui  si  qui  resistant,  in  interitum  ruunt  vo- 
1  u n tari  u  m .  Qm  resistit  potestati,  Dei  ordina tioni  resistit;  qui  autem  resistunt, 
ipsi  sibi  damnationem  acquirunt?  Quapropter  obedientium  abjicere,  et, 
per  vim  multir.udinis,  rem  ad  seditionem  vocare  est  crimen  majestatis, 
neque  humanae  tantum,  sed  etiam  divinae. 

V.  Hac  ratione  constitutam  civitatem,  perspicuum  est,  omnino  debere 
plurimis  maximisque  officiis,  quae  ipsam  jungunt  Deo,  religione  pub- 
lica  satisfacere.  Natura  et  ratio,  quae  jubet  singulos  sancte  religiose- 
que  Deum  colere,  quod  in  ejus  potestate  sumus,  et  quod  ab  eo  profec- 
ti  ad  eundem  reverti  debemus,  eadem  lege  adstringit  civilem  communi- 
tatem.  Homines  enim  communi  societate  conjunct!  nihilo  sunt  minus 
in  Dei  potestate,  quam  singuli:  neque  minorem,  quam  singuli,  gratiam 
Deo  societas  debet,  quo  auctore  coaluit,  cujus  nutu  conservatur,  cujus 
beneficio  innumerabilem  bonorum,  quibusaffluit,  copiam  accepit  Qua- 
propter sicut  nemini  licet  sua  adversus  Deum  officia  negligere,  officium- 
que  est  maximum  amplectiet  animo  et  moribus  religionem,  nee  quam 
quisque  maluent,  sed  quam  Deus  jusserit,  quamque  certis  minimeque. 
dubitandisindiciisunam  ex  omnibus  veram  esse  constiterit;  eodem  modo 
civitates  non  possunt,  citra  scelus,  gerere  se  tamquam  si  Deus  omnino  non 
esset,  autcuram  religionisvelutalienamnihilque  profuturam  abjicere,  aut 
asciscere  de  pluribus  generibus  indifferenter  quod  libeat ;  omninoque 
debent  eum  in  colendo  numine  morem  usurpare  modumque,  quo  coli 
se  Deus  ipse  demonstravit  velle.  Sanctum  igitur  oportet  apud  principes 
esse  Dei  nomen;  ponendumque  in  praecipuis  illnrum  officiis  religionem 
gratia  complecti,  benevolentia  tueri,  auctoritate  nutuque  legum  tegere, 
nee  quippiam  instituere  aut  decernere,  quod  sit  ejus  incolumitati  con- 
trarium.  Id  et  civibus  debent,  quibus  praesunt.  Nati  enim  suscepti- 
que  omnes  homines  sumus  ad  summum  quoddam  et  ultimum  bono- 

l)  Sap.  vi.  7.     2)  Rom.  xiii.  i.     3)  Ibid.  v.  2. 


82  THE  PASTOR. 


rum,  quo  sunt  omnia  consilia  referenda,  extra  hanc  fragilitatem  brevi- 
tatemque  vitae  in  coelis  collocatum.  Quoniam  autem  hinc  pendet 
hominum  undique  expleta  ac  perfecta  felicitas,  idcirco  assequi  eum, 
qui  commemoratus  est,  finem  tanti  interest  singulcrum,  ut  pluris  in- 
teresse  non  possit.  Civilem  igitur  societatem,  communi  utilitati  natam 
in  tuenda  prosperitate  reipublicae  necesse  est  sic  consulere  civibus,  ut 
cbtinendo  adipiscendoquesummo  illi  atque  incommutabili  bono,  quot 
sponte  appetunt,  non  modo  nihil  importet  .  unquam  incommodi,  sed 
omnes  quascumque  possit,  opportunitates  afferat.  Quarum  praecipua 
est,  ut  detur  opera  religioni  sancte  inviolateque  servandae,  cujus  officia 
hominem  Deo  conjungunt. 

VI.  Vera  autem  religio  quae  sit,  non  difficulter  videt   qui  judicium 
prudens  sincerumque  adhibuerit:  argumentis  enim  permultis  atque  il- 
lustribus,  veritate   nimirum  vaticiniorum,  prodigiorum    frequentia,  ce- 
lerrima  fidei  vel  per  medios  hostes  ac  maxima   impedimenta  propaga- 
tione,  martyrum   testimonio,  aliisque  similibus  liquet,  earn   esse  unice 
veram,  quam  Jesus  Christus  et  instituit  ipsemet  etEcclesiae  suae tuen- 
dam  propagandamque  demandavit. 

VII.  Nam  unigenitus  Dei  films  societatem   in  terris  constituit,  quae 
Ecclesia  dicitur,  cui  excelsum  divinumque   munus  in  omnes  saeculo- 
rum  aetates  continuandum  transmisit,  quod   Ipse   a    Patre   acceperat. 
Sicut  mint  me  Pater ,  et  ego  mitto  vos. l      Ecce  ego  vobist  urn  sum  omnibus 
diebus  usque  ad  consummationem  saeculi.  z     Igitur  sicut  Jesus  Christus  in 
terras  venit  ut   homines  vitam   habeant  et  abundantius  habeant, 3  eodem 
modo  Ecclesia  propositam  habet,  tamquam   finem,  saiutem  animarum 
sempiternam:  ob  eamque  rem  talis  est  natura  sua,  ut    porrigat  sese   ad 
totius  complexum  gentis  humanae  nullis   nee  locorum  nee    temporum 
limitibus  circumscripta.     Praedirate  Evangelium  omni  creaturae. 4     Tarn 
ingenti  hominum  multitudini   Deus  ipse    magistratus  assignavit,  qui 
cum  potestate  praeessent ;  unumque  omnium  principem,  et  maximum 
certissimumque  veritatis  magistrum  esse  voluit,  cui  claves  regni  coelo- 
rum   commisit.      Tibi  dabo   claves   regni  coelorum?     Pasce   a^nos. 
pasce  oves:6     ego  rogavi  pro  te,  ut  non  deficiat  fides  tua? 

VIII.  Haec  societas,  quamvis  ex  hominibus  constet  non  secus  ac  ci- 
vilis  communitas,  tamen  propter  finem  sibi  constitutum  atque  instru- 
menta,  quibus  ad  finem  contendit,  supernaturalis  est  et  spiritualis  ;  atque 
idcirco  distinguitur  ac  differt  a  societate  civili ;  et,  quod  plurimum  inter- 
est, societas  est  gen  ere  et  jure  perfecta,  cum  adjumenta  ad   incolumita- 

')  Joan  xx.  21.     2)  Matth.  xxviii.  20.     3)  Joan  x.  10.     4)  Marc  xvi.  15. 
6)  Matth.  xvi.  19.     *)  Joan  xxi.  16,  17.     7)  Luc.    xxii.  32. 


ENCYCLICAL  IMMORTALE  DEL  83 

tern  actionemque  suam  necessaria,  voluntate  beneficioque  conditoris 
sui,  omnia  in  se  et  per  se  ipsa  possideat.  Sicut  finis,  quo  tendit  Ec- 
clesia,  longe  nobilissimus  est,  ita  ejus  potestas  est  omnium  praestantis- 
sima,  neque  imperio  civili  potest  haberi  inferior,  aut  eidem  esse  ullo 
modo  obnoxia.  Revera  Jesus  Christus  Apostolis  suis  libera  mandata 
dedit  in  sacra,  adjuncta  turn  ferendarum  legum  veri  nominis  facultate, 
turn  gemina,  quae  hinc  consequitur  judicandi  puniendique  potestate. 
Data  est  mihi  omnis  potestas  in  coelo  et  in  terra  :  euntes  ergo  docett  omnes 
gentes.  .  .  dooentes  eos  servare  omnia  quaecumque  mandavi  vobis}  Et 
alibi:  Si  non  audierit  eos,  die  Eccle&iae  2  Atque  iterum  :  In  prompt 
habentes  ulcisci  omneni  inobeMentiam*  Rursas :  du<'ius  again  secundum 
potestatem,  quam  Dominus  dedit  mihi  in  aedificationem  et  non  in  destruciio- 
nem.*  Itaque  dux  hominibus  esse  ad  coelestia,  non  civitas  sed  Ec- 
clesia  debet :  eidemque  hoc  est  munus  assignatum  a  Deo,  ut  de  iis, 
quae  religionem  attingunt,  videat  ipsa  et  statuat;  ut  doceat  omnes  gen- 
tes; ut  christiani  nominis  fines,  quoad  potest,  late  proferat ;  brevi,  ut 
rem  christianam  libere  expediteque  judicio  suo  administret. 

IX.  Hanc  vero  auctoritatem  in  se  ipsa  absolutam  planeque  sui  juris, 
quaeab  assentatrice  principum  philosophia  jamdiu  oppugnatur,  Ecclesia 
sibi  asserere  itemque  publice  exercere  numquam-desiit,  primis  omnium 
pro  ea  propugnantibus  Apostolis,  qur  cum  disseminare    Evangelium    a 
principibus  Synagogae  prohiberentur,  constanter   respondebant,   obedire 
oportet  Deo   magis,  quam  hominibus*     Eamdem  sancti  Ecclesiae   Patres 
rationum  momentis  tueri  pro  opportunitate    studuerunt  ;    Romanique 
Pontifices  invicta   animi  constantia  adversus   oppugnatores  vindicare 
numquam  praetermiserunt.     Quin  etiam  et  opinione   et   re   eamdem 
probarunt  ipsi  viri   principes    rer unique   publicarum    gubernatores,    ut 
qui  paciscendo,  transigendis  negotiis,  mittendis   vicissimque    accipien- 
dis  legatis,  atque  aliorum   mutatione   officiorum,  agere   cum  Ecclesia 
tarn  quam  cum  suprema  potestate  legitima  consueverunt.     Neque  pro- 
fecto  sine  singulari  providentis  Dei  consilio  factum  esse  censendum    est 
ut  haec  ipsa  potestas  principatu  civili,  velut  optima   hbertatis   suae    tu- 
tela  muniretur. 

X.  Itaque  Deus  humani  generis  procurationem  inter  duas  potestates 
partitus  est,  scilicet  ecclesiasticam  et  civilem,  alteram  quidem  divinis,  al- 
teram  humanis  rebus  praepositam.     Utraque  est  in  suo  genere  maxirra. 
Habet  utraque  certos,  quibus  contineatur,  terminos,  eosque  sua  cujus- 
que  natura  caussaque  proxima  definitos  :  unde  aliquis   velut  orbis  cir- 
cumscribitur,  in  quo  suacujusque  actio  jure  proprio  versetur.     Sed  quia 

*)   Matth.  xxviii.  18,  19,  20.     2)  Matth.  xviii.  17.     3)  II.  Cor.  x.  6. 
4)  II.  Cor.  xiii.  10.     5)  Act.  v.  29. 


84  THE  PASTOR. 


utriusqueim  peri  urn  est  in  eosdem,  cum  usuvenire  possit,  ut  res  una  at- 
que  eadem,  quamquam  aliter  atque  aliter,  sed  tamen  eadem  res  ad 
utriusque  jusjudiciumque  pertineat,  debet  providentissimus  Deus,  a  quo 
sunt  ambae  constitutae,  utriusque  itinera  recte  atque  ordine  compo- 
suisse.  Quae  auhm  sunt.  a  Deo  ordinatae  sunL l  QuOd  ni  ita  esset,  funes- 
tarum  saepe  contentionum  concertationumque  caussae  nasceientur;  nee 
raro  solicitus  animi,  velut  in  via  ancipiti,  haerere  homo  deberet,  anxius 
quid  facto  opus  esset,  contraria  jubentibus  binds  potestatibus,  quarum 
recusare  imperium,  salvo  officio,  non  potest.  Atqui  maxime  istud  re- 
pugnat  de  sapientia  cogitare  et  bonitate  Dei,  qui  vel  in  rebus  physicis, 
quamquam  sunt  longe  inferiorisordinis,  tamen  naturales  vires  caussasque 
invicem  conciliavit  moderata  ratione  ut  quodam  velut  concentu  mirabili, 
ita  ut  nulla  earum  impediat  ceteras,  cunctaeque  simul  illuc,  quo 
mundus  spectat,  convenienter  aptissimeque  conspirent.  Itaque  inter 
utramque  potestatem  quaedam  intercedat  necesse  est  ordinata  colligatio: 
quae  quidem  conjunction!  non  immerito  comparatur,  per  quam  anima 
et  corpus  in  homine  copulantur.  Qualis  autem  et  quanta  ea  sit,  aliter 
judicari  non  potest,  nisi  respiciendo,  uti  diximus,  ad  utriusque  naturam, 
habendaque  ratione  excellentiae  et  nobilitatis  caussarum  ;  cum  alteri 
proxime  maximeque  propositum  sit  rerum  mortalium  curare  commoda, 
alteri  coelestia  ac  sempiterna  bona  comparare.  Quidquid  igitur  est  in 
rebus  humanis  quoquo  modo  sacrum,  quidquid  ad  salutem  animarum 
cultumve  Dei  pertinet,  sive  tale  illud  sit  natura  sua,  sive  rursus  tale  in- 
telligatur  propter  caussam  ad  quam  refertur,  id  est  omne  in  potestate 
arbitrioque  Ecclesiae  :  cetera  vero,  quae  civile  et  politicum  genus  com- 
plectitur,  rectum  est  civili  auctoritati  esse  subjecta,  cum  Jesus  Christus 
jusserit,  quae  Caesaris  sint,  reddi  Caesari,  quae  Dei,  Deo.  Incidunt 
autem  quandoque  tempora,  cum  alius  quoque  concordiae  modus  ad 
tranquillam  libertatem  valet,  nimirum  si  quiprincipes  rerum  publicarum 
et  Pontifex  Romanus  de  re  aliqua  separata  in  idem  placitum  consenserint. 
Quibus  Ecclesia  temporibus  maternae  pietatis  eximia  documenta  prae- 
bet,  cum  facilitates  indulgentiaeque  tantum  adhibere  soleat,  quantum 
maxime  potest. 

Ejusmodi  est,  quam  summatim  attigimus,  civilishominum  societatis 
Christiana  temperatio;  et  haec  non  temere  neque  ad  libidinem  ficta, 
sed  ex  maximis  ducta  verissimisque  principiis,  quae  ipsa  naturali  ra- 
tione confirmantur. 

XL  Talis  autem  conformatio  reipublicae  nihil  habet,  quod  possit  aut 
minus  vide: i  dignurn  amplitudine'  principum,  aut  parum  decorum; 
tantumque  abest,  ut  jura  majestatis  imminuat,  utpotius  stabiliora  atque 
ausustiora  faciat.  Immo,  si  altius  consideretur.  habet  ilia  conformatio 

')  Rom,  xiii.  L 


ENCYCLICAL  IMMORTALE  DEL  85 


perfectionem  quamdam  magnam,  qua  carent  ceteri  rerum  publicarum 
modi :  ex  eaque  fructus  essent  sane  excellentes  et  varii  consecuturi,  si 
modo  suutn  partes  singulae  gradum  tenerent,  atque  illud  integre  effice- 
rent,  cui  unaquaeque  praeposita  est,  officium  et  munus.  Revera  in  ea, 
quam  ante  diximus,  constitutione  reipublicie,  sunt  quidem  divina  at- 
que humana  convenienti  ordine  partita  :  incolumia  civium  jura,  ea- 
demque  divinarum,  naturalium,  humanarumque  legum  patrocinio  de- 
fensa  ;  officiorum  singulorum  cum  sapienter  constituta  descriptio,  turn 
opportune  sancita  custodia.  Singuli  homines  in  hoc  ad  sempiternam 
illam  civitatem  dubio  laboriosoque  curriculo  sibi  sciunt  praesto  esse, 
quos  tuto  sequanturad  ingrediendum  duces,  ad  perveniendum  adju- 
tores  ;  pariterque  intelligunt  sibi  alios  esse  ad  securitatem,  ad  fortunas, 
ad  commoda  cetera,  quibus  communis  haec  vita  constat,  vel  parienda 
vel  conservanda  datos.  Societas  domestioa  earn,  quai.  par  est,  firmi- 
tudinem  adipiscitur  ex  unius  atque  individui  sanctitate  conjugii  ;  jura 
officiaque  inter  conjuges  sapienti  justitia  et  aequitate  reguntur;  debitum 
conservatur  mulieri  decus  ;  auctoritas  viri  ad  exemplum  est  auctoritatis 
Dei  conformata  :  temperata  patria  potestas  convenienter  dignitati  uxoris 
prolisque;  denique  liberorum  tuitioni,  commodis,  institutioni  optime 
consulitur.  In  genere  rerum  politico  et  civili,  leges  spectant  commune 
bonum,  neque  voluntate  judicioque  fallaci  multitudinis,  sed  veritate 
justitiaque  diriguntur  ;  auctoritas  principum  sanctitudinem  quamdam 
induit  humana  majorem,  contineturque  ne  declinet  a  justitia,  neu  mo~ 
dum  in  imperando  transiliat  ;  obedientia  civium  habet  honestatem  dig- 
nitatemque  comilem,  quia  non  est  hominis  ad  hominem'servitus,  sed 
obtemperatio  voluntati  Dei,  regnum  per  homines  exercentn.  Quo 
cognito  ac  persuaso,  omnino  ad  justitiam  pertinere  ilia  intelliguntur: — 
vereri  majestatem  principum  ;  subesse  constanter  et  fideliter  potestati 
publicae;  nihil  seditiose  facere  ;  sanctam  servare  disciplinam  civitatis. 
Similiter  ponitur  in  officiis  caritas  mutua,  benignitas,  liberalitas;  non 
distrahitur  in  contrarias  partes,  pugnantibus  inter  se  praeceptis  civis 
idem  et  christianus;  denique  amplissima  bona,  quibus  mortalem  quo- 
que  hominum  vitam  Christiana  religio  sua  sponte  explet,  communitati 
societatique  civili  omnia  quaeruntur;  ita  ut  illud  appareat  verissime 
dictum,  "  pendet  a  religione,  qua  Deus  colitur,  reipublicae  status:  mul- 
taqae  inter  hunc  et  illam  cognatio  et  familiaritas  intercedit."'1 

XII.  Eorum  vim  bonorum  mirabiliter,  uti  solet,  persecutus  est  Augus- 
tinus  pluribus  locis,  maxime  vero  ubi  Ecclesiam  catholicam  appellat  iis 
verbis  :  "  Tu  pueriliter  pueros,  fortiter  juvenes,  quiete  senes.  prout 

J)  Sacr.  Imp.  ad  Cyrillum  Alexand.  et  Episcopos  metrop. — Cfr.  Labbeum,  Collect. 
Cone.  t.  in. 


86  THE  PASTOR. 

cujusque  non  corporis  tantum,  sed  et  animi  aetas  est,  exerces  ac  do- 
ces.  Tu  feminas  viris  suis  non  ad  explendam  libidinem,  sed  ad 
propagandam  prolem,  et  ad  rei  familiaris  societatem,  casta  et  fideli 
obedientia  subjicis.  Tu  viros  conjugibus,  non  ad  illudendum  im- 
becilliorem  sexum,  sed  sinceri  amoris  legibus  praeficis.  Tu  paren- 
tibus  filios  libera  quadam  servitute  subjungis,  parentes  filiis  pia  do- 
minatione  praeponis  .  .  .  Tu  cives  civibus,  tn  gentes  gentibus,  et 
prorsus  homines  primorum  parentum  recordatione,  non  societate  tan- 
tum, sed  quadam  etiam  fraternitate  conjungis.  Doces  reges  prospicere 
populis,  mones  populos  se  subdere  regibus.  Quibus  honor  debeatur, 
quibus  affectus,  quibus  reverentia,  quibus  timor,  quibus  consolatio, 
quibus  admonitio,  quibus  cohortatio,  quibus  disciplina,  quibus  objur- 
gatio,  quibus  suppliciumrsedulo  doces;  ostendens  quemadmodum  et 
non  omnibus  omnia,  et  omnibus  caritas,  et  nulli  debeatur  injuria."  1 
Idemque  alio  loco  male  sapientes  reprehendens  politicos  philosophos: 
'  Qui  doctrinam  Christi  adversam  dicunt  esse  reipublicae,  dent  exerci- 
tum  talem,  quales  doctrina  Christi  esse  milites  jussit,  dent  tales  pro- 
vinciales,  tales  maritos,  tales  conjuges,  tales  parentes,  tales  filios,  tales 
dominos,  tales  servos,  tales  reges,  tales  judices,  tales  denique  debitorum 
ipsius  fisci  redditores  et  exactores,  quales  esse  praecipit  doctrina 
Christiana,  et  audeant  earn  dicere  adversam  esse  reipublicae,  immo 
vero  non  dubitent  earn  confiteri  magnam,  si  obtempere tur,  salutem  esse 
reipublicae." 3 

XIII.  Fuit  aliquando  tempus,  cum  evangelica  philosophia  gubernaret 
civitates :  quo  tempore  christianae  sapientiae  vis  ilia  et  divina  virtus  in 
leges,  instituta,  mores  populorum,  in  omnes  reipublicae  ordines 
rationesque  penetraverat :  cum  religio  per  Jesum  Christum  instituta  in 
eo,  quo  aequum  erat,  dignitatis  gradu  firmiter  collocata,  gratia  prin- 
cipum  legitimaque  magistratuum  tutela  ubique  floreret  :  cum  sacerdo- 
tium  atque  imperium  concordia  et  arnica  officiorum  vicissitude  auspi- 
cato  conjungeret.  )  oque  modo  composita  civitas  fiuctus  tulit  omni 
opinione  majores,  quorum  viget  memoria  et  vigebit  innumerabilibus 
rerum  gestarum  consignata  monumentis,  quae  nulla  adversariorum 
arte  corrumpi  aut  obscurari  possunt :  Quod  Europa  Christiana  barba- 
ras  gentes  edomuit,  easque  a  feritate  ad  mansuetudinem,  a  superstitione 
ad  veritatem  traduxit;  quod  Maomethanorum  incursiones  victrix  propul- 
savit;  quod  civilis  cultus  principatum  retinuit,  et  ad  omne  decus  huma- 
nitatis  ducem  se  magistramque  praebere  ceteris  consuevitj  quod  ger- 
manam  libertatem  eamque  multiplicem  gratificata  populis  est ;  quod 

J)  De  Moribus  Eccl.  Cath.,  cap.  xxx,  n.  63. 

2)  Epist.  C2XXVIH.  (al.  5.)  ad  Marcellinum,  cap.  II.  n.  15. 


ENCYCLICAL  IMMORTALE  DEL  87 

complura  ad  miseriarum  solatium  sapientissime  instituit,  sine  contro- 
versia  magnam  debet  gratiam  religioni,  quam  ad  tantas  res  suscipien- 
das  habuit  auspicem,  ad  perficiendas  adjutricem.  Mansissent  profecto 
eadem  bona,  si  utriusque  potestatis  concordia  mansisset;  majoraque  ex- 
spectari  jure  poterant,  si  auctoritati,  si  magisterio,  si  consiliis  Ecclesiae 
majore  esset  cum  fide  perseverantiaque  obtemperatum.  Illud  enim 
perpetuae  legis  instar  habendum  est,  quod  Ivo  Carnutensis  ad  Pascha- 
lem  II  Pontificem  maximum  perscripsit :  "  Cum  regnum  et  sacerdo- 
tium  inter  se  conveniunt,  bene  regitur  mundus,  floret  et  fructificat 
Ecclesia.  Cum  vero  inter  se  discordant,  non  tantum  parvae  res  non 
crescunt,  sed  etiam  magnae  res  miserabiliter  dilabuntur."  1 

XIV.  Sed  perniciosa  ilia  ac  deploranda  rerum  novarum  studia,  quae 
saeculo  xvi  excitata  sunt,  cum  primum  religionem  christianam  miscu- 
issent,  mox  naturali  quodam  itinere  ad  philosophiam,  a  philosophia  ad 
omnes  civilis  communitatis  ordines  pervenerunt.  Ex  hoc  velut  fonte 
repetenda  ilia  recentiora  effrenatae  libertatis  capita,  nimirum  in  maximis 
perturbationibus  superiore  saeculo  excogitata  in  medioque  proposita, 
perinde  ac  principia  et  fundamenta  nou  juris,  quod  et  fuit  antea  igno- 
tum,  et  a  jure  non  solum  christiano,  sed  etiam  naturali  plus  una  ex 
paite  discrepat.  Eorum  principiorum  illud  est  maximum  : — omnes  ho- 
mines, quemadmodum  genere  naturaque  similes  intelliguntur,  ita  re- 
apse  esse  actione  vitae  inter  se  pares;  unumquemque  ita  esse  sui  juris, 
ut  nullo  modo  sit  alterius  auctoritati  obnoxius;  cogitare  de  re  qualibet 
quae  velit,  agere  quod  lubeat,  libere  posse;  imperandi  aliis,  jus  esse  in 
nemine.  His  infirmata  disciplinis  societate,  principatus  non  est  nisi 
populi  voluntas,  qui,  ut  in  sui  ipsius  unice  est  potestate,  ita  sibimetipsi 
solus  imperat  :  deiigit  autem,  quibus  se  committal,  ita  tamen  ut  im- 
perii  non  tarn  jus,  quam  munus  in  eos  transferat,  idque  suo  nomine 
exercendum.  In  silentio  jacet  dominatio  divina,  non  secus  ac  vel  Deus 
aut  nullus  esset,  aut  humani  generis  societatem  nihil  curaret;  vel  homi- 
nes sive  singuli  sive  sociati  nihil  Deo  deberent,  vel  principatus  cogitari 
posset  ullus,  cujus  non  in  Deo  ipso  caussa  et  vis  et  auctoritas  tota  re- 
sideat.  Quo  modo,  ut  perspicitur,  est  respublica  nihil  aliud  nisi  magis- 
tra  et  gubernatrix  sui  multitude:  cumque  populus  omnium  jurium 
omnisque  potestatis  fontem  in  se  ipse  continere  dicatur,  consequens 
erit,  ut  nulla  ratione  officii  obligatam  Deo  se  civitas  putet;  ut  religionem 
publice  profiteatur  nullam  ;  nee  debeat  ex  pluribus,  quae  vera  sola  sit, 
quaerere,  nee  unam  quandam  ceteris  anteponere,  nee  uni  maxime  fa- 
vere,  sed  singulis  generibus  aequabilitatem  juris  tribuere  ad  eum  finem, 
dum  disciplina  reipublicae  ne  quid  ab  illis  detrimenti  capiat.  Consen- 

J>Ep.  ccxxxvni. 


THE  PASTOR. 


taneum  eritjudicio  singulorum  permittere  omnem  de  religione  quaesti- 
onem  ;  licere  cuique  autsequi  quam  ipse  malit,  aut  omnino  nullam,  si 
nullam  probet.  Hinc  profecto  ilia  nascuntur:— exlex  uniuscujusque 
conscientiae  judicium;  liberrimae  de  Deo  colendo,  de  non  colendo, 
sententiae;  infinita  turn  cogitandi,  turn  cogitata  publicandi  licentia. 

XV.  His  autem  positis,  quae  maxime  probantur  hoc  tempoie,  fun- 
damentis  re^publicae,  facile  apparet,  quern  in  locum  quamque  iniquum 
cotnpellatur  Ecclesia.  Nam  ubi  cum  ejusmodi  doctrinis  actio  rerum 
consentiat,  nomini  catholico  par  cum  societatibus  ab  eo  alienis  vel 
etiam  inferior  locus  in  civitate  tribuitur  j  legum  ecclesiasticarum  nulla 
habetur  ratio  ;  Ecclesia,  quae  jussu  mandatoque  Jesu  Christi  docere 
omnes  gentes  debet,  publicam  populi  institutionem  jubetur  nihil  attin- 
gere.  De  ipsis  rebus,  quae  sunt  mixti  juris,  per  se  statuunt  guberna- 
tores  rei  civilis  arbitratu  suo,  in  eoque  genere  sanctissimas  Ecclesiae 
leges  supurbe  contemnunt.  Quare  ad  jurisdictionem  suam  trahunt 
matrimonia  christianorum,  deccrnendo  etiam  de  maritali  vinculo,  de 
unitate,  de  stabilitate  conjugii:  movent  possessiones  cleiicorum,  quod 
res  suas  Ecclesiam  tenere  posse  negant.  Ad  summam,  sic  aguni  cum 
Ecclesia,  ut  societatis  perfectae  genere  et  juribus  opinione  detractis, 
plane  similem  habeant  ceterarum  commuiiitatum,  quas  respublica  con- 
tinet;  ob  eamque  rem  si  quid  ilia  juris,  si  quid  possidet  facultatis  ad  agen- 
dum legitimae  possiderediciturconcessu  beneficioque  principum  civita- 
tis.  Si  qua  vero  in  republica  suum  Ecclesia  jus,  ipsis  civilibus  legibus 
probantibus  teneat,  publiceque  inter  utramque  potestatem  pactio  aliqua 
facta  sit,  principio  clamant,  dissociari  Ecclesiae  rationes  a  reipublicae  ra- 
tionibus  oportere;  idque  eo  consilio,  ut  facere  contra  interpositam  fidem 
impune  liceat,  omniumque  rerum  habere,  remotis  imped imentis,  arbi- 
trium.  Id  vero  cum  patienter  ferre  Ecclesia  non  possit,  neque  enim 
potest  officia  deserere  sanctissima  et  maxima,  omninoque  postulet,  ut 
obligata  sibi  fides  integre  religioseque  solvatur,  saepe  sacram  inter  ac  ci- 
vilem  potestatem  dimicationes  nascuntur,  quarum  ille  ferme  est  exitus, 
alteram,  ut  quae  minus  est  opibus  humanis  valida,  alteri  ut  validiori 
succumbere. 

.    [Conclusion  in  a  future  number. ~\ 


[282.] 

"  Si  extra  missam  celebretur  matrimouium,  standum  esse  praescripto  Ritualis 
Romani;  si  intra  missam  servetur  rubrica  missalis  Romani  cum  omnious  quae  ibi 
praescribuntur."  S.  R.  C.  3  Julii  1869.  (5440.)  —  No  extra  touches. 


THE  BLESSING  OF  ST.  BLASE.  89 


THE  BLESSING  OF  ST.  BLASE. 
(February  j.) 

[283.] 

Magister  Caeremoniarum  archiepiscopi  The  Master  of  Ceremonies  of  the  arch- 

Verceilensis  Sacrorum  Rituum  Congrega-  diocese  of  Vercelli,  respectfully  states  to 

tioni  humiliter  exponens  ad  Benedictio-  the  S.  Cong,  of  Rites  that  in  the  Ble ssing 

nem  gutturis,   quae   fit  die  iii  Februarii,  of  the  Tnroat  given  on  the  third  of  Febru- 

adhiberi  candelas  benedictas  die  antece-  ary,  only  candles  that  were  blessed  the 

denti,  nimirum  in  fesLo  Purificationis  B.  day  before,  the  feast  of  the  Purification, 

M.  V.,  ab  eadem  Sacra  Congregatione  are  used:                             * 
expostulavit : 

I.  An  sacerdos  praeter  stolam  e  collo  i.   Is  it  proper  for  the  priest,  when  giv- 
pendentem  adhibere  debeat  aliam  stolam  ing  this  blessing,  to  carry,  in  addition  to 
rubri  coloris  quae  in  manibus   deferatur  the  stole  on  his  neck,  another  red  stole  in 
veluti   ad  uniendas  duas  candelas  quae  his  hand,  as  is  done  in  the  archdiocese  ? 
pro   hac  benedictione  adhibentur,   quae-  The  red  stole  is  thus  used :  A  candle  is 
que  hinc  inde  a  cruce,   in  medio  ipsius  held  against  both  corners  of  one  of  the 
stolae  posita,   regantur,  cum  qua  cruce  extremities :  then,  in  giving  the  blessing, 
tangatur  mentum  in  actu  benedictionis ;  the  cross  on  the  end  of  the  stole  between 
vel    potius    in   manibus   solae   candelae  the  candles  is  touched  to  the  chin. — Or 
tenendae  sint,  eaeque  in  extremitatibus  rather,  should  only  the  two   candles   be 
inferioribus  approximandae  sub  mentoin  held  by   the  priest,  the  lower   ends    of 
praedicto  benedictionis  actu  ?  which,  in  giving  the  blessing,  are  brought 

together,  or  nearly  so,  under  the  chin  ? 

II.  An   formula  in   hac  benedictione  2.  Is  the  formula  for  the  benediction : 
adhibenda    debeat   esse:     Per   interces-  per  intercessionem  B.    M.    V.   et   Beati 
sionem  B.  M.  V.  et  B.    Blasii  martyris  Blasii  marly  ris  liber  et  te   Deus  a  malo 
liberet  te  De  us  a  ma  to  gutturis.     Amen;  gutturis.   Amen;  or:    Per  intercessionem 
vel  potius:  Per  inteicessionem  B.  Blasii,  Beati  Blasii  martyris  liberet  te   Deus  a 
liberet  te  Deus  a  malo  giitturis.     Amen?  malo  gutturis.     Amen. 

Resp.  S.  C. :   In  casu  de  quo  agitur       R.  Only  one  stole,  that  from  his  neck, 

unam  tantum  stolam  ad  collum  a  sacer-  is  to  be  used  by  the  priest  in   giving  the 

dote  esse  adhibendam,   et  dicendum  ab  Blessing  of  St.  Blase ;  and  in  imparting 

ipso  tantum  erit:   Per  intercessionem  B.  it  he  will  only  say:  Per  intercessionem 

Blasii  liberet  te  Deus  a  malo  gutturis.  Beati  Blasii  liberet  te  Deus  a   malo  gut- 

Amen.     Die  20  Martii  1869.  (5425.)  turis.     Amen.     March  20,  1869. 


The  formula  for  the  Blessing  of  St.  Blase  given  in  the  Editio  Typica 
of  the  Roman  Ritual  recently  issued  by  order  of  the  S.  Congregation 
of  Rites  (Pustet  &  Co.)  is  as  follows  :  Per  intercessions  sancti  Blasii 
episcopi  et  martyris  liberet  te  Deus  a  malo  gutturis,  et  a  quolibet  alio  malo. 
In  nomine  Pairis,  et  Filii,  et  Spiritus  Sancti.  Amen. 

As  this  Edition  of  the  Ritual  was  prepared  expressly  to  be  the 
Model  to  which  all  other  editions  must  conform,  and  was  revised  page 


9o  THE  PASTOR. 


by  page  in  the  S.  Congregation,  there  can  be  no  doubt  that  the 
form  in  this  Ritual  is  the  one  to  be  used.  Every  formula  given  in 
it  rests  on  a  basis  equivalent  to  a  new  decree.  In  the  present 
case,  the  formula  given  in  the  Ritual  is  the  latest,  and,  therefore,  to 
be  followed.  But  a  glance  at  the  above  decree  of  1869  will  show  that  the 
questions,  to  which  that  decree  was  a  reply,  had  only  two  things  for 
their  object,  namely,  the  use  of  the  red  stole,  and  the  invocation  of 
the  Blessed  Virgin  in  the  formula.  Was  either,  or  both  correct?  That 
was  the  inquiry.  Answer :  Neither  is  correct : — the  red  stole  is  not 
to  be  used,  and  the  invocation  of  the  Blessed  Virgin  is  not  to  be  in 
the  formula.  The  Congregation,  in  replying  to  the  queries  from 
Vercelli,  did  not  undertake  or  intend  to  give  the  entire  formula  to  be 
used.  Had  such  been  the  intention,  the  long  prayer,  Omnipotens  et 
mitissime  Deus, — the  principal  part  of  the  formula, — should  be  given. 

The  title  of  the  blessing  in  the  Ritual  is  BENEDICTIO  CANDELARUM. 
It  is  a  special  blessing  of  candles,  in  which  God  is  invoked  to  grant 
the  candles,  so  blessed  in  honor  of  St.  Blase,  that  peculiar  virtue  where- 
by the  Almighty  was  pleased  to  manifest  his  acceptance  of  the  saintly 
life  and  works  of  his  servant,  the  bishop  of  Sebaste.  The  candles  may 
be  taken  home  by  the  faithful  and  used  as  occasion  occurs.  The  priest's 
blessing,  on  Feb.  3,  attaches  to  the  candle, — that  all  whose  throats  are 
touched  therewith  in  pious  faith,  may  be  freed  by  the  merits  of  his  (St. 
Blase's)  martyrd m  from  sore  throat  of  any  kind.  The  candles  once 
blessed,  the  intervention  of  a  priest  does  not  seem  to  be  necessary  for 
their  after  use. 

It  does  not  appear  that  candles  other  than  those  blessed  on  the  pre- 
ceding feast  of  the  Purification  may  not  be  legitimately  used.  But  the 

candles  should  be  of  wax:  Omnipotens  et  mitissime  Deus 

pro  cujus  fidei  confessione  gloriosus  martyr  et  pontifex  Blasius 

. . .  .martyrii  palmam  est  adeptus;  quique  eidem,  inter  coeteras  gratias, 
hanc  prerogativam  contulisti,  ut  quoscumqne  gutturis  morbos  tua  vir- 
tute  curaret;  majestatem  tuam  suppliciter  exoramus  ut  non  inspectu 
reatus  nostri,  sed  ejus  placatus  meritis  et  precibus,  hanc  cerae  creaturam 
bene  »i«  direre  ac  sanctificare  tua  venerabili  pietate  digneris,  tuam  gra- 
tiam  infundendo;  utomnes  quorum  colla  per  earn  ex  bona  fide  tacta 
fuerint,  a  quocumque  gutturis  morbo  ipsius  passionis  meritis  liberentur, 
et  in  Ecclesia  sancta  tua  sani  et  hilares  tibi  gratiarum  referant  actiones 
&c.,  &c. 

The  meaning  of  the  words  read  in  the  query,  ' '  Candelae  approximandae 
sub  mento,"  were  presumably  understood  as  qualified  by  the  directions 
of  the  rubric  in  the  Ritual:  Sacerdos  terminata  mi'ssa,  deposita  casula,  tt 


NOTES  ON  THE  CELEB R A  TfON  OF  OCTA  VES.        9 1 

manipulo,  accemis  duobus  cereis,  AC  IN  MODUM  CRUCIS  APTATisafiflonens  iilos 
sub  mento  gutturi  cujusvis  benedicendorum,  ipsis  ante  altare  gmufltdentibus, 
dic:t\  etc. 

We  know  of  no  reason  why  this  blessing  should  not  be  given  any 
day  of  the  year  to  individuals  actually  suffering  from  sore  throat.  There 
exists  little  ground  for  apprehension  in  this  country  of  going  too  far  in 
the  direction  of  a  legitimate  and  pious  use  of  the  blessings  and  sacra- 
mentals  sanctioned  by  the  Church.  The  danger  lies  the  other  way. 
The  almost  total  neglect  of  these  pious  practices,  if  not  amounting  to  a 
contempt  for  the  traditional  usages  of  the  ages  of  faith,  has  certainly  a 
blunting  tendency  on  the  intellect,  with  the  result  of  making  the  per- 
ception of  spiritual  truth  more  difficult  and  the  realization  of  our  living 
by  faith  rather  a  remote  conclusion,  than  a  living,  obvious  andyW/  fact 


NOTES  ON  THE  CELEBRATION  OF  OCTAVES. 

In  a  series  of  papers  published  in  Vol.  in.  of  THE  PASTOR,  several 
illustrations  were  given  of  the  changes  to  be  made  in  the  Ordo,  for  the 
proper  celebration  of  diocesan  or  parochial  feasts  that  have  an  octave. 
To  alter  the  Ordo  for  these  feasts  is  a  task  devolving  on  every  rector. 
The  following  notes  are  set  down  to  aid  our  reverend  brethren,  if  aid  be 
needed,  in  the  performance  of  this  task. 

FEASTS  OF  THE  CHURCH. 

h\\  feasts  are  divided  into  three  classes  : — doubles,  semidoubles  and 
simples. 

Doubles  are  subdivided  miofour  classes  :  doubles,  of  the  first  class, 
doubles  of  the  second  class,  doubles  major  and  doubles  minor. 

[De  festis  duplicibus  et  semiduplicibus.  .  .  .  quoties  reduci  debent 
ad  modum  simplicis  fit  commemoratio  ad  instar  diei  octavae  et  Domi- 
nicae. — Rub.  Gen.  Brev.  Tit.  ix.  n.  7. 

Festa  duplicia  minora,  exceptis  illis  sanctorum  Doctorum  si.  ... 
quomodocumque  impediantur  non  transfemntur  sed  ipso  die  quo 

cadunt  de  iis  fit  commemoratio si  tamen  haec  eo  die  fieri  pos- 

sitj  secus  hujusmodi  festa eo  anno  penitus  omittuntur. — Ib. 

Tit.  x.  n.  i.] 

DOUBLES  OF  THE  FIRST  CLASS. 

These  feasts  rank  highest  in  the  rubrics,  and,  if  no  particular  rule  to 
the  contrary  exists,  are  all  celebrated  with  an  octave.  Though  the 


9 2  THE  PASTOR. 


feast  of  St.  Joseph  be  a  double  of  the  first  class,   it  has  no  octave,    as 
octaves  in  Lent  are  forbidden  by  Tit.  vn.  n.  i.  of  the  General  Rubrics. 

The  feasts  of  the  first  class  are:  i)  Easter;  2)  Pentecost;  3)  Epi- 
phany; 4)  Corpus  Christi;  5)  Christmas;  6)  the  principal  feasts  of  the 
whole  Church,  namely:  (a)  Ascension;  (b)  Assumption;  (c)  Immacu- 
late Conception:  (d)  Birth  of  St.  John  the  Baptist;  (e)  Feast  of  SS.  Peter 
and  Paul;  (f)  All  Saints.  7)  Dedication  of  the  parochial  church; 
8)  Titular  of  parochial  church;  9)  Dedication  of  the  cathedral; 
10)  Titular  of  the  cathedral. 

DOUBLES  OF  THE  SECOND  CLASS. 

Of  these  only  the  five  following  have  an  octave:  i)  Nativity  of  the 
Blessed  Virgin,  (Sept.  8);  2)  St.  Stephen,  (Dec.  26);  3)  St.  John 
the  Apostle,  (Dec.  27);  4)  Holy  Innocents,  (Dec.  28);  and  5)  St. 
Lawrence,  (Aug.  10.) 

Every  feast  with  an  octave  is  a  double,  either  of  the  first  or  second 
class. 

The  eighth  or  octave  day  of  the  feast  is  ritus  dublicis;  the  other  days 
—dies  infra  octavam — are  generally  ritus  semiduplicis. 

Dies  infra  octavam  take  precedence  of  a  simple,  not  of  a  semidouble, 
or  feast  of  higher  rite,  even  translated. 

EXCEPTION:  the  days  within  the  octaves  of  (a)  Easter,  (b)  Pentecost,  (c) 
Epiphany,  (d)  Corpus  Christi  and  (e)  Christmas,  take  precedence  of  semi- 
doubles.  The  days  within  the  octaves  (a)  (b)  and  (c)  exclude  minor 
doubles. 

The  Feasts  of  Easter  and  Pentecost  rank  highest  and  have  the  first 
two  days  within  the  octave,  Monday  and  Tuesday,  feasts  of  first  class. 
On  these  no  commemoration  of  any  other  feast  is  allowed.  On 
the  remaining  dies  infra  octavam  a  commemoration  of  another  feast 

may  occur  : — "  De  festis  duplicibus  et  semiduplicibus  quoties 

reduci  debent  ad  modum  simplicis  fit  commemoratio prae- 

terquam   in   omnibus   duplicibus  primae  classis." — Rub.    Gen.   Brev. 
Tit.  ix.  n.  4. 

Next  in  rank  and  privilege  to  the  feasts  of  Easter  and  Pentecost  is 
the  feast  and  octave  of  the  Epiphany.  No  other  feast  whatsoever  can 
be  celebrated  within  any  of  these  three  octaves.  But,  as  in  the  case  of 
Easter  and  Pentecost,  the  commemoration  of  a  feast  reduced  ad  modum 
simplicis  can  be  made  within  the  octave  of  the  Epiphany,  and  further, 
the  ninth  historical  lesson,  forbidden  during  the  octave  of  the  former 
feasts,  is  to  be  read  during  that  of  the  latter. 


NOTES  ON  THE  CEL EBRA  TION  OF  OCTA  VES.         93 

The  fourth  in  rank  is  the  feast  and  octave  of  Corpus  Christi.  On  the 
days  within  the  octave  a  simple  is  commemorated  and  likewise  a  semi- 
double  admodum  simplicis.  The  ninth  historical  lesson  is  not  allowed. 
During  the  octave,  but  not  in  die  octava,  a  double  can  be  celebrated,  but 
with  a  commemoration  of  the  octave,  no  matter  what  the  rank  or  class 
of  the  feast. 

The  fifth  of  the  privileged  octaves  is  that  of  Christmas.  The  rules 
for  Corpus  Christi  apply  here  also.  The  feast  of  St.  Thomas,  however, 
though  a  semidouble,  is  celebrated  by  special  excepticn  ;  and  if  Dec.  31 
be  a  Sunday,  a  transferred  double  may  be  celebrated  on  the  thirtieth. 

All  other  octaves  are  equal  in  rank.  The  dies  infra  octavam  are 
semidoubles.  A  simple  is  commemorated  in  matins,  lauds,  vespers 
and  mass.  A  semidouble  or  double  feast  is  celebrated  with  a  com.  of 
the  octave  in  lauds,  vespers  and  mass.  But  if  the  feast  be  of  the  first 
or  second  class,  no  commemoration  of  the  octave  is  made.  By  special 
decree  of  the  S.  Congregation  of  Rites,  a  com.  of  SS.  Peter  and  Paul  is 
made  by  the  Roman  clergy  during  the  octave,  no  matter  what  feast  is 
celebrated. 

The  dies  octaia  is  a  double  and  excludes  both  minor  and  maior 
doubles. 

Octaves  of  the  whole  Church  take  precedence  of  those  of  particular 
churches  or  places. 

The  votive  offices  cannot  be  said  during  any  octave.  When  the 
office  is  de  infra  octavam,  a  votive  mass  or  requiem  is  allowed,  except 
during  the  five  privileged  octaves  of  Easter,  Pentecost,  Epiphany  Cor- 
pus Christi  and  Christmas. 

Each  rector  (and  assistant)  may  have_/i?«r  octaves  in  the  year  to  cele- 
brate, directions  for  which  are  not  found  in  the  Ordo.  These  are  :  (i) 
Titular  of  the  cathedral;  (2)  Dedication  of  the  cathedral;  (3)  Dedica- 
tion of  the  parochial  church;  and  (4)  Titular  of  parochial  church, 

NOTE:  The  Titular  feast  of  the  cathedral,  as  a  feast  of  first  class 
throughout  the  diocese,  takes  precedence  of  the  feast  of  the  Dedication 
of  the  cathedral.  This  latter  is  a  feast  of  first  class  only  for  the  episcopal 
City.  But  the  feast  of  the  Dedication  of  the  parochial  church  ranks  higher 
than  that  of  the  Titular  of  the  same  church. 

There  is  no  feast  of  the  Dedication  unless  the  church  be  consecrated. 
Whether  the  church  be  dedicated  or  not,  the  office  and  mass  of  the 
Titular  is  of  obligation.  B.  H.  E. 


94  THE  PASTOR. 


CORRESPONDENCE. 

********,  Jan.  7. 

REV.  SIR  :— After  saying  the  missa  pro  sponso  et  sponsa  on  a  recent  occasion,  and 
getting  through  everything,  as  I  imagined,  all  right,  a  reverend  confrere  called  my 
attention  to  the  following  paragraph  in  Heiss'  De  Alatrimonio,  p.  266: — 

"Exresponsis  S.  R.  C.  die  23  Junii  1853  in  causa  Limburg.  infra  citatis  infer- 
tur  sacram  communionem  a  sponsis,  si  eorurn  nuptiae  solemniter  benedicantur  sem- 
per faciendam  esse  infra  missam,  et  quidem  juxta  mentem  rubricarum  per  modum 
sactificii,  nimirum  hoc  modo,  ut  duae  hostiae  parvae  in  hac  missa  ipsapro  sponso 
et  sponsa  consecrentur." 

Ignorant  that  there  existed  such  a  law,  I  opened  the  tabernacle  and  gave  the 
couple  communion  ex praeconsecratis,  as  I  had  done  several  times  before  and  had 
seen  others  do.  I  would  take  it  as  a  kindness  if  you  would  inform  me  by  private 
note,  or  state  in  THE  PASTOR,  the  rubric  on  the  authority  of  which  Dr.  Heiss 
grounds  his  assertion.  DOWN  EAST. 

We  read  in  Martinucci  Lib.  iv.  c.  12  :  "  Pro  celebratione  matrimonii 
et  benedictione  nuptiamm  praeparabitur  super  altari  calix  cum  purifi- 
catorio  etc.  Super  patenam  autem  ponentur  binae  particulae  pro  commu- 
nion?, sponsorum" 

Other  authorities  we  find  none.  For,  Konings  n.  1544,  Dixi,  mere- 
ly quoting  Heiss,  can  hardly  be  called  one. 

And  in  regard  to  this  passage  of  Konings,we  may  remark  that  no  one 
expects  the  author  of  a  Moral  Theology,  who  has  to  deal  with  "tanta 
minutarum  rerum  multiplicitate,"  to  inspect  the  original  of  his  every 
reference.  Konings  certainly  did  not  inspect  the  original  decree  Lim- 
burg. found  in  Gardillini  n.  5190,  when  he  referred  to  it  as  authority 
for  the  statement  that  the  sponsi  at  the  bridal  mass  should  communi- 
cate per  modum  sacrificii.  Both  the  reference  and  .the  phrase  he  took 
at  second  hand  from  Heiss.  The  responses  in  the  decree  in  question 
are  three  :  (i)  The  nuptial  mass  is  allowed,  except  on  holidays  of  ob- 
ligation and  feasts  of  first  or  second  class  ;  and  except  at  the  nuptial 
mass,  the  bridal  benediction  is  not  to  be  given.  (  2)  The  special  formu- 
la for  this  benediction  introduced  into  the  diocese  of  Limburg  is  not 
approved. — Relatum.  (3)  The  bishop  may  allow  marriages  in  Lent 
and  Advent,  but  without  solemnity. — The  phrase  "  communio  per  mo- 
dum sacrificii"  used  by  archbishop  Heiss,  is  the  same  as  communio 
mediante.  missa  aut  infra  missam  in  contradistinction  to  communio  extra 
missam  ;  not  that  communio  per  modum  sacrificii  be  in  se  anything  dif- 
ferent from  simple  communion.  But,  "juxta  mentem  rubrcarum" 
the  sponsi,  though  not  strictly  obliged  to  do  so,  ought  to  communicate 
infra  missam  nuptialem,  and  according  to  Heiss  and  Martinucci,  from 
particles  consecrated  at  the  mass.  But  in  fact  they  are  not  bound  to 
communicate  at  all. 


BOOKS  RECEIVED.  95 


[284.] 

Utrum  missa  votiva  pro  sponso  et  sponsa  dici  et  in  ea  benedictio 
nuptial  is  fieri  possit  etiam  in  casu,  ubi  sponsi  infra  hanc  missam  S. 
Communionem  non  perciperent? 

Resp. :  Affirmative  :  curent  tamen  parochi  et  animarum  rectores  ad- 
hortari  fideles  nupturos,  ut  in  missa,  in  qua  benedictiones  nuptiales 
impertiuritur  communicent. — Lavantin.  21  Martii  1874.  (5582.) 

As  to  Martinucci,  he  was  a  ceremoniarius,  and  as  such  could  fitly 
direct  in  accordance  with  local  usage. 

In  conclusion,  we  do  not  know  of  any  rubr  c  or  decree  forbidding 
us  to  give  communion  ex praeconsecratis  to  the  sponsi  at  a  nuptial  mass. 


BOOKS  RECEIVED. 

BREVIARIUM  ROMANUM  ex  Decreto  SS.  Concilii  Tridentini  restitutum  S.  Pii  V. 
Pontificis  Maximi  jussu  editum  dementis  VIII.,  Urban!  VIII.  et  Leonis  XIII. 
auctoritate  recognitum.  EDIT1O  TYPICA.  Pars  Hiemalis.  Ratisbonae, 
Neo-Eboraci  et  Cincinnatii.  Sumptibus  et  typis  Friderici  Pustet,  S.  Sedis 
Apostolicae  et  S.  Rituum  Congr.  Typogr.  MDCCCLXXXVI. 

DECRETUM  APPROBATIONIS. 

Praesens  Brevarii  Romani  editio  ad  normam  novarum  Rubricarum  accuratissime 
redacta,  uti  typica  lialjentla  CSt9  eique  futurae  editiones  conformari 
debent. 

Ex  Secretaria  Sacrorum  Rituum  Congregationis  hac  die  12  Septembris  1885. 

LAURENTIUS  SALVATI,  S.  R.  C.  Secretarius. 

MONITUM  EDITORIS. 

Quod  praesentem  Breviarii  Romani  in  quatuor  partes  divisi  editionem  attinet, 
breviter  notare  placet,  earn  circa  TEXTUM  RUBRICASET  LECTIONES  REFORMATAS, 
OFFICIA  VOTIVA  a  S.  Sede  nuperrime  concessa  atque  festa  aliquibus  locis  indulta 
adamussim  concordare  cum  priori  editione  Breviarii  in  uno  vulumine  publicata  et  a 
Sacrorum  Rituum  Congregatione  sub  die  13  Aprilis  1885  uti  typica  declarata. 

Ideoqueeadem  Sacra  Congregatio  etiam  tianc  editionem  llti  typicam 
lialiei'i  vollli  t,  et  praescripsit  ut  editiones  in  futurum  publicandae  ei  conlormari 
deberent. 

P.  G.  SCHOBER,  C.SS.R. 

Two  or  three  years  ago  we  notified  readers  not  to  be  in  a  hurry  in- 
vesting in  new  bievaries,  for  THE  NEW  one  was  yet  to  come.  The  first 
volume  of  the  work  has  just  reached  us.  It  is  an  EDITIO  TYPICA 
in  more  senses  than  one.  The  material  and  mechanical  part  of  the 
work  is  such  that  even  in  this  regard  it  will  stand  a  model  edition  for 
the  printers  of  the  world.  The  high  honor  done  Chevalier  Pustet  by 
the  Holy  See  in  intrusting  to  his  care  the  production  of  the  new  Brev- 
ary  he  has  certainly  done  his  best  to  warrant. 


96  THE  PASTOR. 


We  are  authorized  to  state   that  the  four  volumes  will  be  ready  for 
delivery  by  Easter. 
PRAELECTIONES  JURIS  CANONICI  quas  juxta  ordinem   Decretalium   Gregorii  IX. 

tradebat  in  scholis  Pont.  Seminarii  Roman!  Franciscus  Santi.     Libri  I.  et  n. 

One  vol.  octavo  pp.  438 — 296,  half  morocco.     Pustet  &  Co.,  1886. 

We  have  only  just  received  this  work.  On  a  fly  leaf  in  front  we  read 
the  two  following  exceptional  tributes: — 

"Having  carefully  read  the  Praelectiones  Juris  Canonici  secundum  or- 
dinem Decretalium,  delivered  in  the  schools  of  the  Pontifical  Roman 
seminary  by  the  illustrious  and  Rt.  Rev.  Prelate,  Francis  Santi,  Ad- 
vocate in  the  Roman  Curia,  Major  Official  in  the  Sacred  Penitentiary, 
&c.,  &c.,  I  can  pronounce  them  not  only  free  from  doctrinal  error,  but 
also  that  if  published  they  will  prove  most  useful  to  students  of  Canon 
Law,  as  well  as  to  all  who  would  fit  themselves  to  take  part  in  ecclesias- 
tical causes." 

Canon  FELIX  CAVAGNIS,  J.  U.   D. 
In  scholis  Sem.  Rom.  Textus  Canonici  Prof. 

Endorsement  of  Professor  Cavagnis'  high  tribute: 

"  That  the  foregoing  letter  of  Professor  Cavagnis  does  not  overstep  the 
truth  is  vouched  for  by  his  personal  integrity  and  great  learning:  and 
we  can  ourselves  attest  its  truth,  having  been  personally  present  at  the 
author's  lectures,  to  which  we  listened  with  the  greatest  pleasure. 

"Hence,  as  far  as  the  matter  lies  with  us,  we  very  joyfully  assent  to  the 
publication  of  the  Praelectiones,  persuaded  that  the  work  will  be  of  the 
greatest  service  to  students  of  Canon  Law. " 

L.  M.  CARD.  VICAR. 

THE  POPE:  THE  VICAR  OF  CHRIST;  THE  HEAD  OF  THE  CHURCH.  By  Right  Rev. 
Monsignor  Capel,  D.  D.  Domestic  Prelate  of  His  Holiness  Pope  Leo  XIII. 
Pamphlet,  pp.  ill.  Pustet  &  Co.  1885. 

THE  CATHOLIC  PRIESTHOOD.  By  Rev.  Michael  Muller,  C.SS.R.  Two  vol- 
umes, octavo,  of  about  1400  pages.  1885. 

The  work  is  divided  into  four  parts  :  I.  The  Dignity  of  the  Priest- 
hood—Vocation to  it.  II.  The  Private  Life  of  the  Priest.  III.  The 
Public  Life  of  the  Priest.  IV.  The  Mixed  Life  of  the  Priest. 


"Opto  magis  senti'e  compunctionem  quam  sdre  ejus  definition  em, " — a  Kempis. 


VOL.  IV.  FEBRUARY,  1886.  No.  4 


THE  MISSA  PRO   POPULO. 

1.  In  the  concluding  paragraph  of  the  preceding  paper  on  this  sub- 
ject, vol.  in.,  p.  374,  we  called  attention  to   the   fact  that   among  the 
Quaestiones  pertractandae  proposed  to  the  Tenth   Provincial  Council  of 
Baltimore  neld  in  April,  1869,  was  the  following,  n.  25:  "Consuitumne 
foret  S.  Sedem  supplicare  ut  decisionem  mutet  recenter  emissam,    qua 
haud  teneantur  pastores  nostrates  neque  ex  justitia,  nequidem  ex   cari- 
tate  missam  pro  populo  diebus  Dominicis  et  festis  orTerre  ?    Cfr.  num. 
368."     This  reference  is  to  the  Second  Plenary  Council  held  in   1866. 
The  question  was  duly  discussed  by  the  theologians  of  the  Council  and 
their  conclusion *thus  reported  :     u  Ex  theologorum   sententia,  obliga- 
tio  missam  offerendi  pro  populo  et  jus   inamovibilitatis  separari  non 
possunt,  ut  fert  generalis  Ecclesiae  disciplina"     It  was  reserved  for  the 
theologians  of  the  Tenth  Provincial  Council  of  Baltimore  to   discover 
that  the  obligation  of  saying  mass  for  the  people  and  the  right  to  ina- 
movibility  were  indissolubly  connected,  or  in  fact  connected  at  all.     A 
chaplain  in  a  hospital  may  be  irremovable,  by  the  conditions  of  the 
foundation,   but  not  therefore  bound  to  apply  mass  for  the  inmates. 
The  theologians  were  equally  in  error  in  regard  to  the  "general  discip- 
line of  the  Church."     That  discipline  was  then  and  is  now  based   on 
the  Constitution  of  Benedict  XIV.    Cum   semper   oblatas,  a    perusal    of 
which  will  at  once  demonstrate  their  mistake. — Supra,  Vol.  III.  p.  354. 

2.  In  private  session  the  Fathers  of  the  Council  declined  to  adopt  a 
petition  to  the  Holy  See,  but  at  the  suggestion  of  the  bishop  of  Pitts- 
burg,  Dr.  Domenec,  decided  to  incorporate,  as  a  decree  of  the  Council, 
the  twenty-seventh  article  of  the  Seventh  Synod  of  Baltimore.     It  ap- 
pears as  decree  viii.    of  the   Council,  as  follows  ;     "  Quamvis,   juxta 
decisionem  recenter  per  S.  C.  de  Propaganda  Fide  nobis  enunciatam, 
animarum  pastores  hac  in  Provincia,  ubi  nullae  hactenus  proprie  dictae 
paroeciae  sunt  canonice  institutae,  haud  teneantur,    neque  ex  justitia, 
nequidem  ex  caritate,  missam  pro  populo  sibi  commissa  diebus  Domi- 

Copyright,  Rev.  W.  J.  WISEMAN,  1886.     All  rights  reserved. 


98  THE  PASTOR. 


nicis  et  festis  applicare,  attamen,  cum  id  valde  deceat  ex  caritate,  eos 
omnes  exixe  in  Domino  hortamur,  ut  id  muneris  adeo  populo  utile 
Deoque  carum  exsequi  pergant,  a  Principe  pastorum  mercedem  mag- 
nam  nimis  percepturi." 

3.  In  this  decree  two  things   are   affirmed  as  facts:  first   that   the 
Propaganda  had   officially   declared   rectors   in    this-  country    exempt 
from  the  obligation  of  applying  mass  for  the  people  ;  and  second  that 
no  canonical  parishes   here  exist.     A   few  words  on  what  was  meant 
and  always  meant  in  councils  held  in  the  United  States  by  these  words 
canonical  parishes. 

4.  In  the  early  days  of  the  church  in  this  country  it  was   served   by 
many  priests,    who  were  either  ordained  originally  for   European   di- 
oceses, or  made  their  studies  in  Europe.    Their  ideas  of  church  govern- 
ment and  diocesan  rule  were  those  of  the  universal  Church  and  were 
correct.     One  of  these  was  that  where  a   hierarchy  is  established   by 
the  creation  of  episcopal  sees  instead   of  vicariates  Apostolic,    and  the 
incumbents  of  those  sees  partition  their  dioceses  into  districts  appoint- 
ing priests  in  charge  of  the  respective  districts,  these   districts  become 
eo  ipso  parishes  in  the  eyes  of  the  common  law. — Council  of  Trent  De 
Ref.  Sess.  xxiv.  c.  13.     It  requires  a  special  interposition  of  Apostolic 
authority  to  effect  that  the  ordinary's  acts  shall  not  have  their  legal    ef- 
fects. 

5.  An  example  :     There  were  bishops  in  England  before'  the  restor- 
ation of  the  hierarchy  in  1850.     They  were  commonly  known   as    the 
bishop  of  London,  of  Liverpool,  &c.     But  they  were  only  titular  bish- 
ops, or  bishops  as  then  denominated  in  partibus  infidehum.    Their  sees 
were  not  London,  Liverpool,  or  in  England  at  all.     England    had  no 
bishop,  contained  no  diocese.     The  Catholics  in   England   were  the 
oves  of  no  individual  pastor  and  remained  the  oves  Petri  as  might  be 
a  Catholic  tribe  in  the  wilds   of  Africa.     Nomine    Petri  those   titular 
bishops,  belonging  hierarchically  elsewhere  or   nowhere,   were  placed 
in  England,  to  do  the  best  they  could  for  the  fatherless.     Their  pow- 
ers were  not  the  powers  of  a  bishop,  nor  to  be  sought  in   the    laws  of 
the  Church.     They  were  defined   in  the  parchment  commission  given 
them  by  the  Holy  See  to  labor  for  Christ's  sake  amid  flocks  not   their 
own  and  destitute  of  a  pastor.     They    were   to   make   what   arrange- 
ments and  regulations  seemed  best  for  the  proper  co-ordination  and  co- 
operation of  the  individual  forces  at  work  in  the  country  for  the  good 
of  souls.     But  these  were  only  the  regulations  of  a   chief,  not  the  acts 
of  a  bishop. 

6.  Such  was  the  canonical  status   of  England  when,  in    1850,  Pius 


THE  MISS  A  PRO  POPULO.  99 

IX.  created  a  number  of  episcopal  sees  in  the  country.  As  all  know, 
the  bishops  in  partibus  were  transferred  from  their  titular  sees  to  the 
English  sees  newly  created.  Henceforth  the  acts  of  the  late  vicars- 
apostolic  would  necessarily  be  the  acts  of  an  ordinary.  But,  for  some 
of  the  consequences  of  episcopal  action  the  country  was  not  quite  pre- 
pared. Some  of  the  towns,  for  instance,  that  were  named  as  episcopal 
sees,  though  not  without  churches,  had  no  single  one  of  sufficient  gran- 
deur to  become  liturgically  the  cathedral  for  all  time,  with  its  octaves 
and  feasts.  Yet  the  new  bishops  had  to  fix  the  episcopal  throne  in 
some  church  or  other.  A  dispensation  was  accordingly  asked  and 
granted  that  the  episcopal  throne  might  be  erected  in  any  of  the  exist- 
ing churches  without  entailing  the  consequence  of  thereby  making  that 
church  the  cathedral  of  the  diocese.  Another  thing  for  which  Eng- 
land was  not  prepared  was  to  extend  to  the  new  parish  priests — veri 
parochi — all  the  jura  which  by  common  law  would  belong,  not  only  to 
the  parochus  but  to  the  parochia,  as  a  persona  moralis.  Accordingly, 
they  petitioned  immediately  that  the  common  law  jura  of  parochus 
and  parochia  be  for  a  time  held  in  abeyance.  To  make  our  meaning 
.clear  in  speaking  of  i\\Qjura  of  the  parcchia,  it  will  be  sufficient  to  note 
that  even  if  there  be  no  parochus,  for  instance  in  the  interim  between 
the  death  of  the  parish  priest  and  the  accession  of  a  successor,  the 
bishop  could  not  divide  a  parish.  It  would,  in  fact,  be  easier  for  him 
to  do  so  contrary  to  the  wishes  of  the  living  parochus.  To  this  peti- 
tion the  Propaganda  also  assented,  but  from  Cardinal  Barnabo's  letter 
it  will  be  apparent  that  it  is  primarily  the  jura  parochiae,  not  parochi, 
which  are  shortened  of  their  full  effect. 

"Although,  in  the  restoration  of  the  episcopal  hierarchy  through- 
out the  kingdom  of  England  the  observance  of  the  common  ecclesi- 
astical law  was  prescribed  in  general,  yet  as  it  is  known  that  the  neces- 
sary pre-requisites  for  carrying  the  observance  of  the  law  into  effect 
are  still  lacking  as  regards  some  matters — as  to  these,  it  cannot  be 
done  immediately.  Consequently,  the  missionary  status  must  still  be 
suffered  to  remain,  to  some  extent,  notwithstanding  the  erection  of  dio- 
ceses— as  not  alone  in  this,  but  in  several  other  matters — until  the  time 

The  original  of  Card.  Barnabo's  letter : 

21  Aprilis,  1852. 

Licet  in  episcopalis  hierarchiae  restitutione  per  Angliae  regnum.  communis  ec- 
clesiastici  juris  observantia  generatim  praescripta  fuerit,  attamen  exploratum  est, 
cum  praerequisita  necessaria  nonnullis  in  capitibus  desint,  quoad  haec,  perfici 
iilud  statim  baud  posse;  adeo  ut  status  missionis  aliqua  ex  parte  cum  institurione 
dioecesium  sit  componendns.  prout  in  aliis  pluribus  evenit  donee,  Deo  favente, 
ecclesiasticae  communes  regulae  plenis.-ime  observari  valeant.  Hujusmodi  pro- 


ioo  THE  PASTOR. 


when,  by  God's  blessing,  all  the  laws  of  the  Church  can  be  fully  carried 
out.  Among  the  things  for  which  it  is  known  the  country  is  not 
prepared,  is  that  portion  of  the  canon  law  which  regulates  the  institution 
of  parishes.  Hence  His  Eminence  Cardinal  Wiseman  and  the  Rt 
Rev.  Bishops  of  England  submitted  the  following  for  the  approbation 
of  the  Holy  See  : 

"  In  each  diocese  the  bishop  shall  designate,  with  the  advice,  however, 
of  his  chapter,  a  certain  number  of  the  churches  that  seem  most  suita- 
ble, and  these  shall  be  regarded  as  though  they  were  parish  churches." 

"  In  charge  of  each  shall  be  placed  a  missionary  rector,  who  shall 
have  care  of  the  church  and  of  souls  just  as  the  other  rectors  ;  but  he 
shall  be  permanently  instituted." 

7.  Before  passing  on  from  this  letter  we  would  have  the  reader  note 
that  all  the  rectors   in   England,    whether   permanently   instituted    or 
otherwise,  are  officially  declared  to  have   the  curam   animarum  ;  and 
secondly,  that  the  status  missionis  is  suffered  to  co-exist  with  the  epis- 
copal hierarchy  only  in  matters   wherein  that  status   is  made  indispen- 
sably necessary  by  accidental  circumstances. 

8.  From  these  documents  the  truth  of  what  we  stated   on  a  preced- 
ing page  is  patent,  namely,  that  where   a   hierarchy   is  established  by 
the  creation  of  episcopal  sees,  the  ordinary  cannot,    without  the  inter- 
vention of  apostolic  authority,  determine  ad  libitum  the  effects  of  cer- 
tain of  his  official  acts.     The  English-  bishops   could   not   create   the 

fecto  ea  esse  noscitur  pars  canonici  juris  quae  respicit  ad  paroeciarum  institutio- 
n  em ;  hinc  factum  est,  ut  Emus  ae  Rmus  D.  Nicolaus  Wiseman,  Archiepiscopus 
Westmonasteriensis,  ac  RR.  PP.  DD.  Episcopi  Angliae  quae  sequuntur  Sanctae 
Sedi  approbanda  subjecerint. 

In  singulis  dioecesibus  auctoritate  episcopi,  attamen  de  consilio  capituli,  eccle- 
siae  seligantur  nonnullae  quae  magis  aptae  videntur  ut  ad  instar  paroeciarum  ha- 
bed  possint. 

lis  ordinario  praeficiatur  rector  missionarius,  qui  ecclesiae  et  animarum  curam 
gerat  quemadmodum  coeteri  ecclesiis  ibidem  praepositi:  attamen  permanenter  in. 
stitutus  habeatur. 

In  diocesano  synodo  episcopus  quinque  presbyteros  ex  probatissimis  seligat, 
qui  Commissioned  investigationis  constituant,  atque  unus  ex  his  Commissioni  ipsj 
per  episcopum  praeficiatur. 

Rectores  missionarii  permanenter  instituti  definitive  dejici  haud  possunt,  nisi 
tribus  saltern  ex  memorata  Commissione  ad  causae  examen  adhibitis,  atque  eorum 
consilio  accepto. 

His  vero  relatis  in  general!  S.  C.  conventu  habito  die  5  mensis  Aprilis  1852, 
Emi  Patres  iis  quae  proponuntur  annuendum  censuerunt. 

SS.  vero  Dominus  N.  in  audientia  diei  6  Aprilis sententiam  S.  C.  ac 

supradictam  methodum  probavit. 

AL.  BARNABO,  Secretarius. 


THE  MISS  A  PR  0  POP  UL  0.  i  o  i 

rector  missionarius,  permanent  or  not  permanent,  of  their  own  will  and 
motion.  Neither  could  Bishop  Carroll  or  any  of  his  successors.  The 
English  bishops  could  not  maintain  within  their  dioceses  the  status 
missionis  in  one  thing  or  many  without  an  apostolic  indult.  Neither 
could  the  American  bishops.  It  would  be  foreign  to  our  purpose  to 
say  more  on  this  subject  at  present  than  that  no  record  of  any  docu- 
ment is  found  in  the  First  Synod  of  Baltimore  1791,  or  in  the  Conven- 
tus  Episcoporum  1810,  on  the  strength  of  which  any  exceptional  pow- 
ers in  this  matter  could  be  claimed  by  the  American  bishops.  Conse- 
quently, down  to  the  assembling  of  the  First  Provincial  Council  of 
Baltimore  in  1829,  the  ordinaries  of  dioceses  in  the  United  States 
were  under  the  general  laws  of  the  Church:  "Mandat  S.  Syno- 
dus  (Trid.  S.  xxiv.  C.  13)  episcopis  pro  tutiori  animarum  eis  commis- 
sirum  salute  ut  distincto  populo  in  certas  propriasque  parochias  uni- 
cuique  suum  perpetuum  peculiaremque  parochum  assignent."  The 
rest  is  told  in  the  very  first  decree  of  that  Council.  It  is  as  follows  : 

9.  "As  the  right  of  prelates  in  these  Provinces  to  depute  priests  to 
any  mission  in  the  diocese  and  thence  recall  them  when  they  think 
proper  has  been  frequently  questioned  by  many,  we  remind  all  priests 
belonging  to  these  dioceses,  whether  ordained  for  them  or  incorporated 
into  them  after  ordination,  not  to  refuse  any  mission  offered  them  by 
the  bishop,  mindful  of  their  promise  made  in  ordination,  when  the 
bishop  is  of  opinion  that  they  can  obtain  a  decent  living  in  the  place 
and  that  the  labor  is  not  above  their  health  and  strength.  By  this 
declaration,  however,  we  do  not  mean  to  prejudice  the  rights  of  any 
who  possess  parochial  benefits,  one  only  of  which  is  known  to  be  in 
the  United  States,  namely,  in  the  city  of  New  Orleans,  nor  to  encroach 
in  the  least  on  any  privileges  granted  by  the  Holy  See  to  the  religious 
Orders." 

10  That  decree  tells  a  story  of  forty  years, — a  sad  story  of  conten- 
tion and  confu-ion.  The  direct  object  of  the  decree  was  to  ratify  and 

Quoniam  saepius  a  quibusdam  in  dubium  revocatum  est  an  competeret  Praesuli- 
bus  Ecclesiae,  in  hisce  Foederatis  Provinciis,  facultas  Sacerdotes  in  quamlihet 
Dioeceseon  suarutn  pattern  ad  sacrum  Ministerium  deputandi,  eosque  inde,  prout 
in  Domino  judicaverint,  revocandi,  monemus  omnes  Sacerdotes  in  hisce  Dioecesi- 
bus  degentes,  sive  fuerint  in  iis  ordinati,  sive  in  easdern  co-optati,  ut  memores  pro- 
missionis  in  Ordinatione  emissae,  non  detrectent  vacare  cuilibet  Missioni  ab  Epis- 
copo  designatae,  si  Episcopus  judicet  sufficiens  ad  vitae  decentem  sustentarionem 
subsidium  illic  haberi  posse,  idque  munus  viribus  et  valetudini  Sacerdotum  ipso- 
rum  convenire.  Hac  autem  declaratione  nihil  innovare  volumus  quoad  illos  qui 
Parochialia  obtinerent  beneficia,  quorum  unum  tan  turn,  scilicet  in  civitate  Neo- 
Aurelia,  adhuc  noscitur  in  hisce  provinciis:  neque  ullatenus  derogare  intendimus 
privilegiis  quae  Religiosis  fuerint  a  S.  Sede  concessa. 


102  THE  PASTOR. 

justify  the  action  of  American  prelates  in  the  past  in  moving  and  re- 
moving and  deposing  rectors  and  to  assert  a  right  to  continue  in  the 
same  course  in  the  future.  How  mistaken  they  were  as  to  the  grounds 
on  which  they  laid  claim  to  this  right  the  Cardinal  Prefect  of  Propagan- 
da gently  informed  them  in  the  Instruction  elicited  by  an  examination 
of  the  decrees  at  Rome.  We  quote  from  that  Instruction  : 

"In  the  first  decree  of  the  Synod  of  Baltimore  it  is  laid  down  that 
priests  in  the  ministry  throughout  the  United  States  are  movable  at  the 
will  of  the  bishop  from  the  churches  and  missions  which  they  serve. 
According  to  the  Council  of  Trent  (xxin.  16.,  De  Re/.}  priests  are 
not  to  be  ordained  unless  they  be  allotted  to  some  church  or  pious  in- 
stitute, for  the  needs  or  utility  of  which  alone  they  get  Orders.  The 
church  which  priests  are  thus  ordained  to  serve  is  in  general  the  dio- 
cese, but  in  particular  that  to  which  the  bishop  appoints  them.  The 
Synod  of  Baltimore  infers  this  movability  of  rectors  from  the  solemn 
promise  of  obedience  made  the  bishop  at  ordination  and  accordingly 
the  first  decree  is  worded  that  "  in  virtue  of  the  promise  made  in  or- 
dination they  are  bound — eos  teneri — to  obey  the  bishop  when  he  or- 
ders them  to  any  mission  in  his  diocese."  In  regard  to  this  promise  of 
obedience  Benedict  XIV.  thus  writes,  (Const.  Ex  quo  dileclus):  "  Nor 
do  we  look  upon  that  solemn  promise  of  obedience  and  reverence  made 
by  a  priest  to  his  bishop  at  ordination,  according  to  a  very  ancient 
custom  of  the  Church,  as  a  mere  empty  formula.  On  the  contrary, 
we  consider  that  a  priest,  in  virtue  of  this  promise,  is  bound,  among 
other  things,  not  to  quit  the  service  of  the  church  for  which  he  was  or- 
dained without  permission  of  his  bishop/'  Now  it  seems  to  the  S. 

In  primo  Synodi  Baltimorensis  Decreto  statuitur  Sacerdotes,  qui  sacro  Ministe- 
rio  in  Dioecesibus  Foederatae  Reipublicae  funguntur,  ad  nutum  Episcoporum  amo- 
\ibiles  esse  ab  Ecclesiis  et  Missionibus  quibus  inserviunt.  Consentaneum  Concilio 
Tridentino  est  ut  Sacerdotes  non  ordinentur  nisi  adscribantur  Ecclesiae  aut  pio 
loco,  pro  cujus  necessitate  aut  utilitate  assumuntur.  Generatim  Ecclesia,  cui 
Sacerdotes  inservire  debent,  est  Dioecesis  ad  quam  pertinent,  in  specie  vero  est  lo- 
cus ille  cui  Episcopus  eos  destinat.  Synodus  Baltimorensis  hanc  amovibilitatem  ad 
nutum  Episcoporum  deducit  ex  solemn!  obedientiae  promissione  a  Sacerdotibus 
facta  Episcopis  cum  ordinati  sunt,  atque  idcirco  in  primo  illo  Decreto  statuitur, 
•vi promissionis  in  Ordinatione  emissae,  eos  teneri  ad  obediendum  Episcopo  praecipi- 
enti  tit  cttilibet  Missioni  intra  Dioecesim  suam  vacent.  De  hac  obedientiae  promis- 
sione Benedictus  XIV.  sermonem  habens  haec  habet :  "Neque  nos  pro  nuda 
inanique  formula  habendam  esse  putamus  solemnem  illam  obedientiae  et  reveren- 
tiae  sponsionem,  quam  Presbyter  facit  in  manibus  Episcopi  ordinantis,  juxta  ve- 
tustissimum  Ecclesiae  morem:  quinimmo  libenter  agnoscimus  Presbyterum,  hujus- 
modi  promissionis  vigore,  ea  lege  inter  alias  adstrictum  teneri  ut  a  servitio 
Ecclesiae,  cui  in  ordinatione  addictus  fuerit,  discedere  nequeat  sine  licentia 


THE  MISS  A  PRO  POPULO.  103 

Congregation  that  the  bishops  of  Baltimore  stretch  the  obligations  of 
this  promise  farther  than  Benedict  XIV  did.  He  taught  that  in  virtue 
of  this  promise  a  priest  is  forbidden  to  quit  the  service  of  the  church 
for  which  he  was  ordained  twithout  leave  of  the  bishop  ;  while  the 
Synod  of  Baltimore  decrees  that  <:in  virtue  of  the  promise  made  in 
ordination,  priests  are  bound  to  obey  the  bishop  when  he  orders  them 
to  any  mission  in  his  diocese."  It  would  be  more  satisfactory  to  the 
S.  Congregation  to  substitute  the  following  words  in  the  decree  : 
**  We  remind  priests  not  to  refuse  the  mission  offered  them  by  the 
bishop,  mindful  of  the  promise  made  in  ordination." 

11.  Now,  inspecting  the  decree  and  the  Instruction  of  the  Cardinal 
Piefect,  a  few  points  can  be  noted.     First,  that  the  Propaganda  neither 
affirms  nor  denies  the  truth  of  the  opinion    of  those   who  asserted  that 
the  bishops  had  no  right  to  move  and  remove  rectors  at  will ;  but  it 
does  deny  that  the  bishops  were  correct  in  claiming  the  right  to  do  so 
in  virtue  of  the  ordination  promise.     From  the  decree  as  now  worded 
and  approved   "  auctoritate  apostolica  "  by  Pius  VII.  (Sept.  26,  1830) 
no  special  powers  in  this  matter  can  be   inferred.     So  far  as  the  mov- 
ing and  removing  of  rectors  is  concerned,  the  Propaganda  left  the  mat- 
ter where  it  was — left  the  American  prelates  to  follow  the  general  laws 
of  the  Church. 

12.  That  decree   Quoniam  is  sometimes  alleged  as  proof  that  rectors 
in  the  United  States  are   not  parochi   proprie  dicti.     We  confess   we 
could  never  see  anything  of  the  kind  in  it.     Did  the  Fathers  say  there 
are  no    parochi    in   the    United  States, — priests    under    their    bishop 
in  the  immediate  care  of  souls?     No  ;  but  they  said   there  was   only 
one  beneficium  parochiaie  known  to  be  in  the  United  States  of  such  a 
nature   as    to    render  its  incumbent   irremovable.      How  many  there 
may  have    been  unknown  or  unacknowledged  or  how  many  beneficia 
vere  parochialia  existed   in  the  United   States  in  1829  whose  incum- 
bents could  not   be  regarded  as  strictly  irremovable  they  do  not  say. 
It  was  evident  that  districts  in   the  face  of  staring  necessity  could  and 

Episcopi."  Haec  cum  ita  sint,  visum  est  S.  Congregationi  Episcopos  Baltimoren- 
ses  de  obedientia  ilia  loquentes  graviori  modo  illam  explicasse  ac  Benedictus  XIV* 
fecit.  Nam  sapientissimus  ille  Pontifex  affirmavit  obedientiae  promissionem  illam 
efficere  ut  Sacerdos  sine  Episcopi  licentia  discedere  nequeat  ab  Ecclesia,  cui  in 
ordinatione  addictus  est :  Synodus  vero  Baltimorensis  decernit,  vi  piomissionis 
in  ordinatione  emissae,  teneii  Sacerdotes  ad  obediendum  Episcopo  praecipienti  ut 
ctiilibet  Miisioni  intra  Dioecesim  vacent.  Quare  S.  Congregationi  placeret  potius 
haec  verba  in  memorato  Decreto  adhiberi:  Monemus  Sacerdotes  ut,  menwrespro- 
missionis  in  ordinatione  emissae,  non  de  tree  tent  vacare  cuilibet  Missioni  ab  Epiccopo 
designatae. 


104  THE  PASTOR. 


should  be  subdivided,  with  or  without  the  forms  cf  law.  But  irremov- 
ability absolute  in  the  rector  implies  indivisibility  of  his  district 
Division  would  be  a  removal  of  the  rector  from  a  portion-  of  his  parish. 
The  "  loci  qualitas  "  alluded  to  in  the  decree  of  Trent,  as  well  as  ob- 
vious necessity,  before  which  all  laws  down,  forbid  us  to  admit  any 
theory  of  irremovability  which  would  render  parochial  districts  in  a 
growing  country  like  this  indivisible. 1  And,  so  long  as  the  bishop 
in  his  own  individual  person  remained  the  entire  active  organization  of 
the  diocese  for  all  acts  of  administration,  so  long  must  it  have  remained 
true  in  a  certain  sense  that  parochi  could  not  be  irremovable.  In 
no  other  sense  could  the  Fathers  of  the  First  Provincial  Council  be 
understood  to  declare  that  there  was  only  one  parochial  benefice 
known  in  the  United  States.  That  was  a  benefice  indivisible  and 
whose  possessor  could  not  be  deprived  thereof,  nor  of  any  part  thereof, 
unless  propter  causam  in  jure  expressam.  And  indeed,  what  other 
language  could  they  hold  for  town  or  country  away  back  in  the  days 
when  Jackson  was  president,  when  New  York  City  was  a  village  and 
the  name  of  Chicago  had  never  been  heard  of? 

13.  The  word  benefice  in  connection  with  rectors  in  the  United 
States  may  possibly  sound  strange  to  some  ears.  It  need  not ;  and 
the  day  is  at  hand  when  it  will  not.  Priests  ordained  ad  titulum  mis- 
sionis  acquire  a  right  to  sustenance  from  ecclesiastical  revenues. 
That  is  a  benefice.  Non  enim  bentfiao  cartre  debei  did,  cm  com- 
petenter  de  perpduae  vicariae  proventibus  est  pr&visum.  —  Lib.  i.  De- 
cretalium,  c.  27  Tit.  HI.  De  Rescripts.  "  Hinc,"  writes  Santi, 
"vicarii  perpetui  censentur  esse  veri  beneficiati  perpetui,  et  habent 
CANONICUM  titulum  et  jus  habent  congruae  portionis  fructuum  perci- 
piendae  ex  bonis  ecclesiae  parochialis." — Book  i.  p.  205.  Did  any 
one  ever  deny  that  our  rectors  have  a  jus  ad  congruam  out  of  the  rev- 
enues of  their  church  ? — a  jus  of  which  they  cannot  be  lawfully  de- 
prived, unless  for  a  cause  either  in  jure  expressa,  or,  what  is  fully 
equivalent,  pronounced  sufficient  by  the  Holy  See.  The  Instiuctio 
Quamvis  of  1878  is  simply  a  declaration  of  the  supreme  authority  to 
this  effect.  Consequently,  each  rector  has  a  beneficium  ecclesiasticum 
proprie  dictum  in  the  particular  church  he  governs.  True,  he  was  or- 
dained not  for  that  particular  church,  but  for  the  diocese.  But  as 
Cardinal  Cappellari  aptly  puts  it  in  the  Instruction  just  quoted,  though 
ordained  for  the  diocese  in  general,  he  was  ordained  to  supply  the 


i)  Valde  expedit  disti ictus  ecclesiasticos  intra  certos  limites  designare.  Hos 
tamen  district™,  secundum  rerum  adjuncta  episcopi  mutare  fossunt." — Decree 
X.  First  Plenary  Council,  1852. 


THE  MISS  A  PRO  POPULO.  105 

heeds  of  some  church  in  particular, — that  church,  namely,  to  the  care 
of  which  he  was  in  due  time  appointed  by  the  ordinary.  Accordingly, 
in  that  particular  church  is  located  his  titulus  and  benefice. 

14.  Though  hundreds  of  parochial  benefices    really  did  exist  in  the 
United  States  at  the  time  of  the  First  Provincial  Council  of  Baltimore, 
and  hundreds  of  parochi  proprie  dicti,  yet  the   Fathers  were  perfectly 
correct  in  asserting  that  neither  in  law  nor  in  fact  did  all  these  parochi 
possess  the  jura  parochorum  in  their  plenitude.     But  the  Council  con- 
fined itself  to  denying  only  one  of  the  ordinary  jura,  that  of  irremova- 
bility.    True,  the   words   of  the  decree  would   seem  to   indicate  that 
they  denied  the  existence  of  any  but  the  one  benefice.     But  the  intent 
and    meaning   is  so    obvious  from    the  context  that  it  would  be   only 
school- boy's  quibbling  to  dispute   the    matter — they  intended  to   deny 
that  there   was  any  parish   just  then    recognized  in   the  country  whose 
rector  was  in  all  respects  in  the  full  enjoyment  of  the  jura  parochorum. 

15.  The  peculiar  wording  of  the  decree  it  is  not  difficult  to  account 
for.     As  the  prelates  were  mistakenly  under  the   impression    that  their 
priests,  in   virtue  of  the  promise   made  in  ordination,  were  obliged  in 
conscience  to  go  thither   and  come  hither  at  the  beck  of  their  bishop, 
so  were   they  also   manifestly  under  the  false  impression    that  if  they 
recognized  the  parochial  status  of  their  clergy   they  would  be   thereby 
necessarily    or   inferentially   conceding     perpetuity     to     the    rectors. 
Every  tyro  knows  now  that  one    may  be   a  verus   parochus  in    proprie 
dicta  parochia  and  yet  be  ad   nutum  amovibilis.     But  this  was    not  so 
clear  fifty  years  ago.      In    fact,  it  is   only  since  then,  and  after  the  at- 
tention of  canonists  was  directed  to  the  state  of  things   resulting  from 
the  Concordat  between  Pius  VII.  and  Napoleon  that  writers  began  to 
advert  to  the  difference  between    the   essentials   and   non-essentials  of 
parochiality.     The  cures  of  the  second   class  in    France  and   Belgium 
are   amovibiles   ad    nutum  ;    but,    notwithstanding,  they   are    parochi 
proprie  dicti.     In  1829  perpetuity  was  accounted  an  essential  attribute 
of  a  parochus.     The  bishops  in  First  Provincial  Council  denied  the  ex- 
istence of  such  perpetuity  in  the  United  States,  but  in  a   roundabout 
manner. 

1 6.  With  regard  to  these  succursalists   of  Belgium   and  France — as 
parochi  they  should  be   immovable,  and  the   question  was  asked,  why 
not  regard    them  so  in   purely  ecclesiastical   legislation  ?     The  answer 
of  the  Holy  See  was  :  Let  things  be  as  they  are.     The   reason  of   this 
reply  is  not  far  to  seek.     The  status  of  these  parish-priests  is  the  result 
of  a  solemn  Concordat  to    which    Pius    VII.    pledged    the    Holy   See. 
The  Pope  is  pledged  then  to  keep  that  class  of  parochi  movable  at  the 


I06  THE  PASTOR. 


will  of  the  bishop.  This  is  the  reason  why  they  do  not  become  im- 
movable, not  any  supposed  law  that  the  parochi  of  a  country  once 
movable  cannot  become  immovable  or  vice  versa,  without  the  inter- 
vention of  the  Holy  See.  But  though  movable  by  the  letter  of  the 
law,  they  are,  in  fact  and  in  practice,  as  immovaWe  as  the  cures  of  the 
first  class.  For  whenever  any  of  them  was  deposed  for  a  cause  that 
would  be  insufficient  for  the  deposition  of  the  most  immovable  paro- 
chus,  the  cure  succursalist  was  invariably  restored  to  his  parish  on 
appeal  to  Rome.  Knowing  this,  the  bishops  have  not  tried  their  hand 
at  moving  or  deposing  any  of  them  for  the  last  quarter  of  a  century, 
unless  propter  causam  in  jure  expressam.  — See  meaning  of  the  ex- 
pression ad  nutum  p.  52. 

17.  The  decree  Quoniam  of  the   First   Provincial  Council    was  re- 
newed in  the  First*  and  Second  Plenaries,  i852l  and  i866.2     The  ap- 
probation of  any  of  the  Councils  involved  no  declaration  of  the  Prop- 
aganda that  rectors  in  the  United  States  are  not   parochi    in    the   true 
sense  of  the  word.     Fifty  years  from    now,  as   well  as  fifty   years   ago, 
that  decree  could  be  suffered  to  pass.     As  amended  by  the  Propagan- 
da, there  is  nothing  in  it  to  call  for  condemnation  and  it  may,  without 
prejudice  to  any  right,  be  renewed  by  all  future  Councils.    It  declares  : 
;(a)  That  some  persons  previous  to  1829  were   constantly   questioning 
the  right   of  bishops  to  move  and  remove  rectors. — True  :  (b)  Priests 
are  exhorted  not  to  refuse  to  give  up   the  mission  they    have  and    take 
any  post  in  the  diocese  to  which    they  may  be   assigned  ;    but   told  at 
the  same  time  that  they  are  not  bound    to  do   so   by   the   promise    of 
obedience  made  in  ordination  : — by  what,  if  any,  law  they  are  bound 
to  do  so  is  not  suggested  :    (c)    Up    to    1866 — adhuc  noscitur — there 
was  only  one  parochus  or  parochia  known  to  be  in  the  enjoyment  of 
parochial  rights  in  their  plenitude,  and  notably  of  that  parochial  quali- 
fication termed  perpetuity.      Nothing  in  this  to  call  for  emendation. 

1 8.  On  the  plain,  intelligible  ground,  then,  that  our  rectors,  be  their 
jura  what  they  may,  are  parochi  proprie  died,  we  believe  them  bound 
by  the  Constitution  Cum  semper  oblatas  of  Benedict  XIV.  to  offer  mass 
for  the  people  ;  and  unless  dispensed  by  their  bishops,   which  the  rec- 
tors of  the  diocese  of  Newark  are  not,  nor  likely  those  of  any  other  in 
the  country,    bound  also  to  apply  mass  for  their  congregations  on  the 
suppressed  holidays. 

19.  We  are  far  from  flattering  ourselves  that  the  arguments  here  set 
down  will  impress  our  own   unwavering  conviction   on   every  reader. 
The  subject  bristles  with   difficulties.     Objections   of  more    or    less 

J)  Decree  II.  *    Decree  108. 


THE  M1SSA  PRO  POPULO.  107 

weight  could  be  urged  against  nearly  every  paragraph.  Did  we  not 
see  our  way  through  these  objections,  or  at  least  believe  we  do,  it 
would  be  dishonest  in  us  to  write  and  keep  them  in  the  background. 
But  it  would  be  manifestly  impossible  to  keep  the  paper  within  the 
limits  which  will  allow  cf  its  publication  in  THE  PASTOR,  were  we  to 
turn  aside  to  solve  every  supposed  difficulty. 

20.  But  waiving  the  question  of  our  rectors  being  parochi  or  not,  we 
can  easily  prove,  as  we  imagine,  that  they  are  still  bound  to  a,pply  their 
mass  Sundays  and  holy-days  for  their  congregations.  In  order  to  place 
the  documents  from  which  we  argue  in  their  own  hands,  it  will  be 
necessary  to  reprint  the  Encyclical  Amantissimi.  For  this  important 
document  we  bespeak  a  careful  perusal. 

THE  ENCYCLICAL  AMANTISSIMI. 

(Mays,  1858.) 

1.  Great,  indeed,  was  the  benignity  and  charity  of  our  most  loving 
Redeemer,  Jesus  Christ  the  only  begotten  Son  of  God,  for  mankind. 
Impelled  by  this  charity  he  assumed   human  nature   and   endured  for 
our  salvation  the  bitter  torments  and    death    of  the   Cross.     And    not 
only  that,  but  he  wished  still  to  remain  with  us,  even  after  returning  to 
the  right  hand  of  the  Father.     For  this  purpose   he    instituted,  as  you 
are  aware,  Venerable  Brethren,  the  august  sacrament  of  his  body   and 
blood,  as  well  lovingly  to  feed  and  nourish  our  souls  as  to  remain  always 
by  us,  both  to  animate  us  by  his  divine  presence  and  to  be  himself  our 
safest  refuge  from  our   spiritual  foes.     Not  satisfied    with  so  signal  an 
exhibition  of  his  divine  charity,  he  continued  to  heap  favors  upon  fa- 
vors on  us  from  the  treasures  of  his  love,  so  that  we  may  see  and  ac- 
knowledge that  having  loved  his  own  he  loved  them  to  the  end. 

2.  Having  announced  himself  a  priest   according    to    the   order   of 
Melchisedech,  he  instituted  a  priesthood  identical  with  his  own  in   the 

I.  Amantissimi  Redcmptoris  Nostri  Christi  Jesu  unigeniti  filii  Dei  tanta 
fuit  erga  homines  benignitas  et  caritas,.ut  veluti  optime  nostis,  Venerabiles  Fra- 
tres,  humana  indutus  natura  non  solum  saevissimos  pro  nostra  salute  cruciatus 
atrocissimamque  crucis  mortem  perpeti,  verum  etinm  in  august; ssirr.o  sui  corpo- 
ris  sanguinisque    sacramento  nobiscum  semper  morari  ac  nos  peramanter  pascere 
et  nutrire    voluerit,   quo  ipse   in  coelum   rediens   ad  dexteram  patris  nos   et  sui 
numinis  praesentia  et  tutissimo  spiritualis    vitae   praesidio  communiret.     Neque 
contentus  nos  tarn  insigni  ac  plane  divina  dilexisse  caritate,  beneficia  beneficiis 
cumulans  suique   in  nos  amoris  divitias  profundens   effecit,  ut  probe  intelligere- 
mus,  quod,  cum   dilexisset   suos,  in  finem  dilexit  eos. 

II.  Namque    se    aeternum    sacerdotem    esse    declarans     secundum    ordinem 
Melchisedech   suum  in  catholica  ecclesia  sacerdotium  perpetuo    instituit,  et  illud 


io8  THE  PASTOR. 


Catholic  Church.  The  sacrifice  he  offered,  his  priests  offer.  His  was 
offered  on  the  Cross  by  the  outpouring  of  his  most  precious  blood. 
The  sacrifice  offered  by  his  priests  is  the  self-same,  the  only  difference 
being  in  the  manner  of  offering.  This  is  the  sacrifice  of  reconciliation 
between  God  and  man,  the  sacrifice  by  which  the  human  race  was  de- 
livered from  the  slavery  and  power  of  the  devil.  It  is  continuously  of- 
fered by  his  priesthood,  that  the  salutary  and  precious  fruits  of  the 
Saviour's  Passion  may  descend  in  their  fullness  on  the  human  race.  In 
that  unbloody  sacrifice  of  the  mass  offered  by  the  sublime  ministry  of 
the  priest,  the  same  living  Victim  is  offered  that  reconciled  us  to  God 
the  Father.  In  itself  it  contains  all  possible  merit.  Its  power  of 
reconciliation,  impetration,  satisfaction,  is  infinite.  Mysteriously  it 
reiterates  for  us  the  death  of  the  Only-Begotten,  although,  having  ris- 
en from  the  dead,  he  now  dies  no  more  and  death  has  no  longer 
any  power  over  him.  Though  now  living,  immortal  and  incorruptible, 
yet  is  he  still  immolated  for  us  in  the  mystery  of  this  sacred  oblation. 

3.  This  is  that  clean  oblation  which  the  unworthiness  or  wickedness 
of  those  who  offer  cannot  pollute, — the  oblation  which  the  Lord  said, 
through  the  prophet  Malachy,  should  be  everywhere  offered  to  his 
adorable  name  among  the  Gentiles,  from  the  rising  to  the  setting  of  the 
sun.  With  responsive  zeal  and  solicitude  our  holy  Mother  the  Church 
is  ever  pressing,  admonishing,  exhorting  her  children  to  assist  at 
this  divine  sacrifice  as  often  as  possible,  and  to  do  so  with  the  greatest 

idem  sacrificium,  quod  ipse  ad  universum  humanum  genus  a  peccati  jugo 
ac  daemonis  captivitate  vindicandum  et  redimendum  in  ora  crucis  pretiosissimo 
suo  sanguine  effuso  semel  peregit,  pacificans  sive  quae  in  coelis  sunt  sive 
quae  in  terra  usque  ad  consummationem  saeculi  permanere  decrevit  et  quo- 
tidie  fieri  ac  renovari  jussit  per  sacerdotum  ministerium,  sola  offerendi  ratione 
diversa,  ut  salutares  uberrimique  suae  passionis  fructus  in  homines  semper 
redundarent.  Siquidem  in  incruento  missae  sacrincio,  qucfd  conspicuo  sa- 
cerdotum ministerio  peragitur,  ilia  ipsa  vivifica  litatur  victima,  quae  Deo  Patri 
nos  reconciliavit  quaeque  omnem  merendi,  placandi,  impetrandi  ac  satisfaciendi 
vim  habens  "  illam  nobis  mortem  unigeniti  per  mysterium  reparat,  qui, 
licet  resurgens  a  mortuis  jam  non  moritur  et  mors  ei  ultra  non  domiiiabi- 
tur,  tamen  in  semetipso  immortaliter  atque  incorruptibiliter  vivens  pro  nobis 
iterum  in  hoc  mysterio  sacrae  oblationis  immolatur."  1 

III.  Atque  haec  est  munda  ilia  oblatio  quam  nulla  offerentium  indignitas  ac 
malitia  inquinare  unquam  potest,  et  quam  Dominus  per  Malachiam  nomini  suo, 
quod  magnum  futurum  esset  in  gentibus,  a  solis  ortu  usque  ad  occasum  in  omni 
loco  mundam  offerendam  esse  praedixit.  Ac  pari  sollicitndine  studioque  ipsa 
pietissima  mater  Ecclesia  nunquam  cessavit  suos  fideles  filios  commovere.  hor- 
tari  et  inflamare,  ut  ea,  qua  oportet,  pietate,  veneratione  ac  devotione  ad  hoc 
divinum  sacrificium  frequentissime  convenirent,  praecipiens,  ut  eidem  omnibus 

*)  S.  Gregor.  M.  Dialog,  lib.  4,  cap.  58. 


THE  MISS  A  PRO  POPULO.  109 

piety,  reverence  and  devotion.  She  obliges  them  to  be  at  mass  on 
all  festivals  of  precept,  thus  teaching  them  to  look  up  religiously  with 
the  eyes  of  body  and  soul  to  that  sacrifice,  whence  they  may  draw 
down  upon  themselves  the  divine  mercy  and  an  abundance  of  all  good 
gifts. 

4.  Now,  as  every  pontiff,  Venerable  Brethren,  taken  from  among 
men  is  appointed  for  men  in.  the  things  that  pertain  to  God,  to  offer 
gifts  and  sacrifices  for  sins,  it  follows  plainly,  as  you  are  well  aware, 
that  the  holy  sacrifice  of  the  mass  should  be  applied  by  pastors  for  the 
souls  committed  to  their  care.  You  also  know  that  this  obligation 
comes  of  a  divine  precept  as  taught  by  the  Council  of  Trent.  For  in 
the  twenty-third  session,  the  Fathers,  in  clear  and  grave  language,  de- 
clared that  "  it  is  a  duty  imposed  by  divine  precept  on  all  who  have 
care  of  souls  to  know  their  sheep,  to  offer  sacrifice  for  them."  (Ch.  i., 
De  Re/. )  You  are  also  familiar  with  the  Constitution  Cum  semper 
oblatas  of  our  predecessor  of  happy  memory,  Benedict  XIV.  In  that 
Constitution  he  fully  and  learnedly  discusses  this  obligation  of  pastors, 
and  explains  at  some  length  the  mind  of  the  great  Council,  as  briefly 
expressed  in  the  words  just  quoted.  Then,  to  prevent  any  possible 
controversy,  question  or  doubt  on  the  subject,  he  declared  and  decreed 
of  his  Apostolic  authority,  in  terms  cut  and  clear,  that  parish  priests, 
and  all  others  in  actual  care  of  souls,  are  bound  to  apply  the  mass  for  the 
people  on  Sundays  and  holidays;  and  further,  that  they  are  bound  to 
apply  it  on  days  which  had  been  holidays  formerly,  but  on  which 

de  praecepto  festis  diebus  ipsi  interesse  omnino  deberent,  animis  ad  illud  ocu- 
lisque  religiosissime  intenti,  quo  divinam  exinde  misericordiam  onimumque  bo- 
norum  copiam  sibi  felicissime  comparare  possent. 

IV.  Jam  vero  cum  otnnis  Pontifex  ex  hominibus  assumptus  pro  hominibus 
constituatur  in  iis,  quae  sunt  ad  Deum,  ut  offerat  dona  et  sacraficia  pro  pec- 
catis,  turn  pro  egregia  vestra  sapientia  apprime  cognoscitis,  Venerahiles  Fratres, 
sacrosanct um  missae  sacriftcium  ab  animarum  pastoribus  esse  applicaudum 
pro  populo  eorum  curae  commisso,  et  hujusmodi  obligationem  ex  divino 
praecepto  descendere  juxta  Concilii  Tridentini  doctrinam,  cum  idem  Concilium 
disertissimis  gravissimisqne  veibis  edoceat  :  praecepto  divino  mandatum  esse 
omnibzis.  quibus  animarum  cura  commissa  est,  oves  suas  agnoscere,  pro  his  sacri- 
ficiutnofferre.1  Nctissime  quoque  Vobis  sunt  felicis  recordationis  Benedict!  XIV. 
decessoris  nostri  literae  die  19  Augusti  anni  1744  latae,  quibus  de  hac  obligatione 
copiose  sapienterque  loqilens  ac  Tridentinorum  Patrum  mentem  uberius  expli- 
cans  et  confirmans  ad  omnes  controversias,  quaestiones  dubitationesque  amoven- 
das  clare  aperteque  declaravit  et  constituit,  parochos  aliosque  omnes  animarum 
curam  actu  habentes  debere  missae  sacrificium  pro  populo  sibi  concredito  peragere 
omnibus  Dominicis  aliisque  de  praecepto  festis  diebus  et  illis  etiam,  quibus  ipse 


l)  Concil.  Trid.  sess.  xxm.  cap.  I.  De  Reform. 


no  THE  PASTOR. 


the  people,  later  on,  though  still  obliged  to  hear  mass,  were  allowed 
by  Papal  indult  to  perform  servile  work.  To  lessen  the  number  of 
days  on  which  labor  was  forbidden,  Pope  Benedict  had  himself 
granted  some  indults  of  this  kind  to  certain  localities. 

5.  With  no  little  joy,  Venerable  Brethren,  do  we  perceive  from  the 
reports  you  duly  furnish  the  Apostolic  See  of  the  state  of  your  dioceses, 
—  reports,  indeed,  as  creditable  to  you  as  they  are  gratifying  to  us,— 
that  those  in  care  of  souls  faithfully  fulfil  this  duty,  and  fail  not  Sun- 
days and  holidays  to  apply  the  holy  sacrifice  for  the  people. 

For  that  sacrifice  is  the  source  of  innumerable  blessings,  not 
only  for  the  next  life,  but  even  for  this.  Appeased  by  this 
sacrifice,  God  is  moved  to  grant  the  grace  of  repentance,  and 
as  a  sequel  to  this  grace,  the  forgiveness  of  crimes  and  sins 
enormous.  Though  incensed  against  us  by  sin,  he  is  turned 
from  wrath  to  mercy,  from  the  infliction  of  punishment  to 
kindness  and  clemency  by  this  oblation.  By  it  those  spiritual 
debts  calling  for  temporal  punishment  are  cancelled,  the  suffer- 
ing souls  in  purgatory  relieved,  and  even  temporal  blessings, 
if  they  be  no  obstacle  to  the  better  ones,  obtained.  By  it,  too, 
special  honor  and  glory  are  given  the  saints  and  in  a  particular 
manner  to  the  ever  blessed  Mother  of  God,  Mary,  Immaculate. 
And  hence,  following  Apostolic  tradition,  we  offer  the  divine 
sacrifice  of  the  mass  for  the  peace  of  the  Church  in  all  countries, 
for  order  and  harmony  among  all  peoples,  for  persons  in  corn- 
in  nonnullis  dioecesibus  dierum  de  praecepto  festorum  numerum  imminuens  per- 
miserat  populis  ih  servilia  opera  incumbere.  sed  caverat  tamen,  ut  ipsi  populi  ob- 
ligationi  Sacri  audiendi  satisfacere  deberent. 

V.  Non  mediocri  jucunditate  profundimur,  Venerabiles  Fratres,  cum  ex  rela- 
tionibus,  quas  de  vestrarum  dioecesium  statu  cum  summa  vestri  nominis  laude  ac 
pari  animi  nostri  gaudio  ad  Nos  et  hanc  Apostolicam  Sedem,  veluti  officii  vestri 
ratio  postulat,  mittendas  curatis,  agnoscamus,  animarum  curatores  hujusmodi  sui 
muneris  obligationem  dili;enter  implere  Dominicis  et  aliis,  qui  adhuc  ex  praecepio 
servan  ur,  diebus,  quibus  missae  sacrificium  pro  populo  sibi  traditocelebrarehaud 
omittunt. 

Quae  quidern  oblatio  ineffal'iJi  prorsus  fructuum  ubertate  redundans  praesentem 
aeque  ac  futuram  viiam  complectitur.  Ea  enim  oblatione  placatus  Deus 
pratiam  donumque  poenitentiae  concedens  crimina  et  peccata  eliam  ingentia 
diirittitac,  licet  peccatis  nostris  graviter  offensus,  ab  ira  ad  misericordiam,  a  ju^tae 
animadversionis  severitate  ad  clementiam  traducitur  ;  ea  temporalium  poena- 
Tum  reatus  et  obligatio  dissolvitur;  ea  defunctorum  in  Christo  animae  nondum  ple- 
num purgatae  sublevantur;  ea  obtinentur  quoque  temporalia  bona,  si  tamen  poti- 
oribus  non  officiant;  ea  Sanctis  et  in  primis  immaculatae  sanctissimaeque  Dei 
Genitrici,  Virgini  Mariae,  eximius  quidam  honor  cultusque  conciliatur.  Quocirca 
ex  Apostolorum  traditione  divinum  missae  sacrificium  offcrimus  pro  communi  ec- 
clesiarum  pace,  pro  recta  mundi  compositione,  pro  imperatoribus,  militibus,  sociis, 
pro  iis,  qui  infirmitatibus  laboiant,  qui  afflictionibus  premumur,  tt  universim  pro 


THE  MISS  A  PRO  POPULO.  1 1 1 

mand  and  those  subject  to  command,  for  our  brethren,  for 
those  in  sickness  or  sorrow  or  suffering  of  any  kind,  and  for 
the  souls  in  purgatory,  persuaded  that  the  greatest  relief  is 
given  the  souls,  when  prayers  are  offered  for  them  while  the 
holy  and  awful  Victim  lies  in  sacrifice  on  the  altar. 

There  is  nothing  greater,  nothing  holier,  nothing  more 
divine  or  salutary,  than  the  unbloody  sacrifice  of  the  mass,  in 
which  the  same  body  and  blood,  the  same  God,  our  Lord 
Jesus  Christ,  once  offered  to  the  Father  on  the  Cross  for  the 
salvation  of  mankind,  is  again  mysteriously  offered  and  immo- 
lated by  the  priest.  Hence,  our  holy  Mother  the  Church, 
conscious  of  the  treasure  in  her  keeping,  always  used  her  ut- 
most endeavors  to  have  priests  offer  this  tremendous  mystery 
with  the  greatest  possible  purity  and  cleanliness  of  heart. 
She  also  pressed  upon  them  the  nicest  observance  of  every 
external  rite  and  ceremony  connected  therewith.  She  would 
have  the  majesty  and  sublimity  of  the  mystery  proclaimed  in 
every  outward  motion,  so  as  to  strike  beholders  the  more  forci- 
bly and  lift  their  minds  to  a  contemplation  of  the  things  di- 
vine that  lie  hidden  from  sight  in  this  wonderful  and  adorable 
sacrifice. 

6.  It  is  not,  however,  unknown  to  us  that  in  many  places  parish 
priests  have  discontinued,  for  a  long  time  past,  to  apply  their  mass  for 
the  people  on  those  days  which  had  been  holidays  formerly,  accord^ 
ing  to  the.  Constitution  of  Urban  VIII.,  but  which  later  on  were  sup- 
pressed by  various  indults  of  the  Holy  See.  This  suppression  amount- 
ed only  to  the  exemption  of  the  faithful  from  the  double  obligation 
of  hearing  mass  and  abstaining  from  servile  work.  The  indults  were 
granted  in  response  to  repeated  petitions  of  prelates,  and  after  due 

omnibus,  qui  opis  indigent,  et  pro  defunctis  in  purgatorio  degentibus,  maximum 
hoc  creclentes  adjumentum  illorum  animabus  fore,  pro  quibus  oratio  defertur,  dum 
sancta  et  perquam  tremenda  coram  jacet  victima.  Cum  igitur  nihil  sit  majus, 
mhil  salutarius,  nihil  sanctius,  nihil  divinius  incruento  missae  sacrificio,  quia 
idem  corpus,  idem  sanguis,  idem  Deus  et  Dominus  Noster  Jesus  Christus 
Deo  pro  omnium  salute  per  sacerdoies  offertur  et  immolatur;  idcirco  sancta 
mater  ecclesia  tanto  divini  sui  sponsi  ditata  thesauro  nunquam  destitit  omnem 
curam.  operam  diligentiamque  in  id  conferre,  ut  tarn  tremendum  mysterium  a 
sacerdotibus,  quanta  maxima  fieri  posset,  interiore  cordis  munditia  ac  puritate 
perageretur  debitoque  sacrarum  caeremoniarum  ac  rituum  apparatu  cuhuque 
celebraretur,  ut  ipsius  mysterii  magnitude  et  majestas  vel  externa  quoque  specie 
magis  eluceat  et  fideles  ad  rerum  divinarum,  quae  tarn  in  admirabili  ac  venerando 
sacrificio  occultae  continentur,  contemplationem  excitentur. 

VI.  Sed  minime  ignoramus,  pluribus  in  locis  id  a  parochis  jamdiu  praetermitti 
solere  aliis  illis  diebus,  qui  antea  velutifesti  de  praecepto  erant  colendi  juxta  Con- 
stitutionem  fel.  mem.  Urbani  vin.,  decessoris  pariter  nostri,  et  quibus  haec  Apos- 
tolica  Sedes  annuens  variis  acrorum  antistitum  postulationibus  ac  prae  oculis  ha- 
bens  causas  rationesque  ab  ipsis  expositas,  dum  imminuit  festos  de  praecepto  dies, 


ii2  THE  PASTOR. 


consideration  of  the  motives  and  reasons  alleged.  It  was  deemed 
advisable  to  lessen  the  number  of  days  on  which  labor  was  forbidden. 
As  soon  as  these  indults  of  the  Holy  See  were  published,  priests  in 
several  provinces  erroneously  fancied  themselves  relieved  of  the  duty  of 
applying  their  mass  on  such  days  for  the  people  and  forthwith  stopped 
doing  so.  Omission  of  the  application  became  quite  general  in  those 
places,  and  some  persons  went  so  far  even  as  to  maintain  and  under- 
take to  prove  that  the  obligation  of  applying  the  mass  for  the  peo- 
ple on  those  suppressed  holidays  was  entirely  done  away  with. 

7.  In  our  great  solicitude  for  the  welfare  of  the  Lord's  flock,  we  can- 
not but  greatly  grieve  over  this  omission.  For  thereby  the  faithful, 
whose  interests  we  are  commissioned  from  on  high  to  guard,  are  de- 
prived in  many  places  of  great  spiritual  benefits.  And  this  is  the  more 
intolerable,  seeing  that  the  Holy  See  expressly  inculcated  on  parish- 
priests  the  duty  of  applying  mass  for  the  souls  committed  to  their  care 
on  those  holidays  no  longer  of  obligation  for  the  people.  An  abuse  of 
such  serious  moment  we  have  made  up  our  mind  to  correct.  And 
here  we  would  direct  attention  to  the  fact  that  our  predecessors,  in  per- 
mitting servile  work  on  those  days  and  exempting  the  faithful  from  the 
duty  of  hearing  mass,  granted  and  intended  to  grant  a  relaxation  only  as 
regards  these  two  points,  leaving  all  else  as  it  was.  This  will  be  quite 
apparent  to  any  one  who  will  call  to  mind  the  circumstances  which  in- 
duced the  Holy  See  to  grant  the  indults.  These  were  mainly  the  pe- 
titions and  representations  of  many  prelates  from  various  places,  the  ne- 
cessities of  the  faithful  and  the  serious  crises  of  public  affairs  at  differ- 


non  solum  permisit,  ut  pqpuli  servilibns  operibas  vacare  possent,  verum  etiam  in- 
dulsit,  ut  ipsi  ab  obligatione  audiendi  Sacrum  essent  exempt!.  TJbi  enim  haec 
benigna  sanctae  Sedis  indulta  in  lucem  prodierunt,  statim  plurium  region um  pa- 
rochi  existimantes  se  hisce  diebus  ita  reductis  solutos  esse  ab  obligatione  pera- 
gendi  Sacrum  pro  populo,  obligationem  ipsam  implere  plane  neglexerunt.  Hinc 
porro  invaluit  consuetudo,  ut  earumdem  regionum  parochi  commemoratis  uie- 
bus  sacrosanctum  missae  sacrificium  pro  populo  applicare  cessaverint  nee  de- 
fuere,  qui  ejusmodi  consuetudinem  tueri  ac  defendere  non  dubitarunt. 

VII.  Nos  igitur  de  spiritual!  universi  dominici  gregis  nobis  divinitus  commissi 
bono  vel  maxime  solhciti  ac  non  parum  dolentes,  ex  hujusinodi  praeiermissione  fi- 
deles  illorum  locorum  populos  maximis  spiritualibus  iructibus  privari,  tanti  mo- 
menti  negotio  occurrere  statuimus,  cum  praesertim  noscamus,  hanc  Apostolicam 
Sedem  docuisse,  parochos  diebus  fertis  etiam  reductis  debere  Sacrum  pro  populo 
celebrare.  Et  sane  qaumvis  Romani  Pontifices,  decessores  nostri,  enixis  sacrorum 
antistitum  petitionibus  ac  variis  pluribusque  fldelium  populorum  indigemiis  et 
gravibus  rerum  temporum  ac  locorum  rationibus  permoti,  festos  de  praecepto  dies' 
imminuendos  censuerint  ac  simul  bemgne  concesserint,  ut  populi  hisce  diebus  ser- 
vilia  opera  libere  exercerent,  quin  Sacrum  audire  deberent,  tamen  iidcm  praedeces- 


THE  MISS  A  PRO  POPULO.  113 


•ent  times  and  in  different  countries.  All  things  considered,  the  Sover- 
eign Pontiffs  deemed  it  expedient  to  lessen  the  number  of  holidays  of 
obligation.  But  in  graciously  doing  so,  they  never  intended  that  any 
change  was  to  be  made  in  the  customary  offices  and  public  services  in 
the  churches,  but  that  everything  was  to  go  on  as  before,  when  the 
Constitution  of  Urban  the  Eighth  was  in  full  force,  and  all  these  days 
were  holidays  of  obligation.  A  glance  at  the  subject  will  convince 
parish-priests  that  they  were  relieved  by  none  of  these  indults  from  the 
obligation  of  applying  the  mass  on  the  days  in  question  for  the  people. 
If  nothing  was  to  be  changed  by  the  indults  "  in  the  offices  and  pub- 
lic services,"  surely  not  in  the  parish  mass,  which  is  the  chief  part  of 
the  public  service;  and  so  the  parish  mass  had  to  be  continued  on  as 
before.  Then  it  is  a  well-known  axiom  that  pontifical  indults  are  to 
be  understood  in  their  obvious  and  expressed  sense  and  are  of  strict 
interpretation. '  Besides,  the  Holy  See  when  consulted  on  the  matter  in 
particular  cases,  has  repeatedly  declared  and  decided,  through  responses 
of  several  of  the  Sac:ed  Congregations,  that  parish-pr  ests  are  bound  to 
say  mass  for  the  people  on  all  those  suppressed  holidays.  Decisions  to 
this  effect  were  rendered  by  the  S.  Congregation  of  the  Council,  by  the 
Propaganda,  the  Penitentiary  and  by  the  S.  Congregation  of  Rites. 

8.  In  view  of  all  the  facts  in  the  case,  Venerable  Brethren,  we 
thought  best,  after  mature  deliberation  and  after  advising  with  their  Em- 
inences the  Cardinals  of  the  S.  Congregation  of  the  Council,  to  write 
you  this  Encyclical  and  formulate  in  precise  teims  the  law  of  the 
Church,  past,  present  and  future,  which  parish-priests  are  strictly  bound 

sores  Nostri  etinhisce  indultis  tribuendis  integram  inviolatamque  legem  esse  volue- 
runt,  ut  scilicet  praedictis  diebus  nihil  in  ecclesiis  unquam  innovaretur  quoad  con- 
suetum  diviriorum  officiorum  ordinemet  ritum,  utque  omnia  eo  prorsus  modo  pera- 
gerentur,  quo  antea  peragi  solebant,  cum  enunciata  Urbani  viii.  Constitutio  plene 
vigeret,  qua  festi  de  praecepto  dies  servandi  fuerant  praescripti.  Ex  quo  parochi 
vel  facile  intelligere  poterant,  se  illis  diebus  min'me  expeditos  esse  ab  obligations 
applicandi  pro  populo  missain,  quae  potissima  ritus  pars  est,  animo  praesertim 
reputantes  pontificia  rescripta  eo  plane,  quern  prae  se  ferunt,  sensu  esse  omnino 
accipienda  et  ilia  strictissimae  esse  interpretationis.  Accedit  etiam  ut  haec  sancta 
Sedes  in  plurimis  peculiaribus  casibus  de  hujusmodi  parochorum  onere  consulta 
baud  omiserit  per  suas  praesertim  Congregationes  sive  Concilii,  sive  Fidei  Propa- 
gandae,  sive  Sacrorum  Rituum,  sive  etiam  per  sacram  Poenitentiarum  saepissi- 
me  respondere  et  edicere,  parochos  eidem  oneri  esse  obnoxios  applicandi  pro 
populo  missam  illis  etiam  diebus,  qui  de  festorum  ex  praecepto  dierum  numero 
fuerant  sublati. 

VIII.  Itaque  rebus  omnibus  mature  examine  perpensis  atque  in  consilium  adhibi- 
tis  nonnullis  venerabilibus  fratribus  nostris  S.  R.  E.  Cardinalibus  Nostrae  Congre- 
gationis  Tridentinis  decretis  tuendis  interpretandisque  praepositae  hanc  vobis, 


H4  THE  PASTOR. 


to  observe.  Accordingly  we  hereby  declare,  decree,  and  decide  that 
parish  priests  and  all  others  in  actual  care  of  souls  are  bound  to  say  and 
apply  mass  for  the  people  in  their  charge,  not  only  on  Sundays  and  the  holi- 
days still  of  obligation,  but  equally  so  on  those  days  which  formerly  were 
holidays  but  by  favor  of  the  Holy  See  are  either  no  longer  of  precept  or  have 
had  their  observmce  as  holidays  transferred.  Rectors  of  souls  are  bound 
now  to  the  application  of  this  mass,  just  as  they  were  while  the  Constitution  of 
Urban  the  Eighth  was  in  full  force,  before  the  number  of  holidays  was 
lessened  or  their  observance  transferred.  With  regard  to  the  holidays 
transferred,  one  case  alone  we  except,  namely,  when  not  only  the  ob- 
servance is  transferred  to  the  following  Sunday,  but  the  divine  office 
also.  In  these  circumstances,  as  the  whole  office  and  all  that  belongs 
to  the  holidays,  is  carried  forward  to  the  ensuing  Sunday,  the  obligation 
of  the  parish  mass  and  its  application, — the  chief  part  of  the  office, — is 
properly  supposed  carried  forward  too,  and  the  Sunday's  mass  satisfies 
the  obligation  both  of  holiday  and  Sunday. 

9.  And  now,  with  paternal  care  for  the  ease  of  mind  and  tranquillity 
of  those  priests  who  in  the  past  omitted  to  apply  mass  for  the  people 
on  those  suppressed  holidays,  we  hereby,  of  our  Apostolic  authority, 
absolutely  and  entirely  absolve  them  of  any  and  all  indebtedness 
thereby  contracted.  Any  rectors  that  obtained  of  the  Holy  See  a 
special  indult  at  reduction,  as  it  is  called,  can  go  on  using  it  as  long  as 


Venerabiles  Fratres,  encyclicam  epistolam  scribendam  esse  censuimus,  ut  certam 
et  constantem  normam  legemque  constituamus  ab  omnibus  parochis  sedule  diligen- 
terque  observandam.  Quamobrem  hisce  literis  declaranms,  statuimus  alque  decerni- 
nnts,  parochos  aliosque  omnes  animarum  curam  actu  getentes  sactosanctum  missae 
sacrificium  pro  populo  sibi  commisso  celebraie  et  applied) e  debere  turn  omnibus  Dom 
inicis  aliisque  diebus,  quiex  praecepto  adhuc  servantur,  turn  illis  etiam,  quiex  hujus 
Apostolicae  Sedis  indulgenlia  ex.  dierum  de  prascepto  festorum  numero  sublati  ac 
tianslati  sitnl,  quemadmoditm  ipsi  animarum  cutatores  dcbebant,  dum  memorata 
Urbani  viii.  Conslitutio  in  plena  suo  robore  vigebat,  aniequam  festivi  de  ptae- 
cepto  dies  imminuerentur  etttansfetcntur.  Quod  vero  attinet  ad  festos  translatos 
dies,  idunum  excipimus,  ut  scilicet,  quandouna  cum  solemnitate  divinum  officium 
translation  fuerit  in  dominicum  diem,  una  tantum  missa  pro  populo  sit  a  parocho 
applicanda,  quando  quidem  missa,  quae  praecipua  officii  divini  pars  est,  una  simul 
cum  ipso  officio  translata  existimari  debet. 

IX.  Nunc  vero  paterni  animi  nostri  charitate  illorum  parochorum  tranquillitati 
prospicere  volentes,  qui  ob  apertam  consuetudinem  memoratis  diebus  missam  pro 
populo  applicare  omiserunt,  eosdem  parochos  ab  omnibus  quibusque  praeteritis 
omissionibus  auctoritate  Nostra  Apostolica  plenissime  absolvimus.  Et  quoniam 
non  desunt  animarum  curatores,  qui  peculiare  aliquod  reductionis,  uti  dicunt,  in- 
dultum  ab  hac  Apostolica  Sede  obtinuere,  concedimus,  ut  ipsi  hujusce  indulti  bene- 
ficio  perfrui  pergant  juxta  tamen  conJitiones  in  indulto  expressas,  et  donee 


THE  MISS  A  PRO  POPULO.  1 1 5 

they  are  in  charge  of  the  parishes  they  now  hold.     They  are,  of  course, 
to  abide  rigidly  by  the  conditions  of  the  indult. 

10.  But,  Venerable  Brethren,  though  promulgating  this  law,  and 
mentioning  these  relaxations,  we  feel  confident  that  parish  priests  will 
zealously  and  joyfully  perform  the  duty  of  applying  these  masses  for 
their  people.  They  know  what  rich  and  abundant  spiritual  gifts  and 
graces  are  showered  upon  their  flocks,  owing  to  the  application  for  them 
of  the  unbloody  and  divine  sacrifice.  However,  Venerable  Brethren, 
we  are  not  unaware  that  circumstances,  in  individual  cases,  may  be  such 
as  to  suggest  the  advisibility  of  granting  a  reduction  to  some  rectors. 
If  a  case  of  the  kind  occur,  we  wish  it  to  be  known  that  our  Congrega- 
tion of  the  Council  is  the  only  authority  to  be  approached  for  such  an 
indult,  except  by  prelates  subject  to  the  Propaganda.  These  will 
apply  to  the  latter  Congregation.  To  both  Congregations  we  have 
granted  all  necessary  powers.  Relying  on  your  pastoral  zeal,  Vener- 
able Brethren,  we  have  not  the  slightest  doubt  that  you  will  at  once 
communicate  the  contents  of  this  letter  to  your  parish-priests,  informing 
each  of  them  that  of  our  Apostolic  authority  we  reaffirm  their  obligation 
to  apply  the  holy  sacrifice  of  the  mass  for  the  people  committed  to 
their  care,  and  that  we  again  decree,  wish,  prescribe  and  command  them 
to  do  so.  We  have  no  doubt,  either,  that  you  will  use  your  utmost 
vigilance  to  see  that  they  fulfil  this  part  of  their  duty,  and  faithfully  obey 


parochorum  officium  exercuerint   in   paroeciis,    quas   in  praesentiarum    regunt  et 
administrant. 

X.  Dum  autem  haec  statuimus  et  indulgemus,  in  earn  profecto  spem  erigimur 
fore.Venerabiles  Fratres,  ut  parochi  majore  usque  animarum  studio  et  auiore  incensi 
huic  obligation!  applicandi  missani  pro  populo  diligentissime  satisfacere  glorientur, 
serio  considerantes  uberrimam  coelestium  praesertim  munerum  ac  bonorum  copi- 
am,  quae  ex  hac  incruenti  divinique  sacrificii  applicatione  in  christianam  plebem 
eorum  curae  commissam  abunde  redundat.  Cum  vero  Nos  minime  lateat,  peculi- 
ares  casus  contingere  posse,  in  quibus  pro  re  ac  tempore  aliqua  hujus  obligationis 
remissio  parochis  sit  tribuenda,  sciatis,  velimus,  ab  omnibus  nostram  Concilii  Con- 
gregationem  unice  esse  adeundam  ad  hujusmodi  obtinenda  indulta,  illis  dumtaxat 
exceptis,  qui  a  nostra  Congregatione  Fidei  Propagandae  praeposita  pendent  cum 
cpportunas  utrique  Congregation!  contulerimus  facultates.  Nihil  plane  dubitamus, 
Venerabiles  Fratres,  quin  pro  eximia  vestra  episcopali  sollicitudine  omnibus  et  sin- 
goilis  vestrarum  dioecesium  parochis,  nulla  interposita  mora,  sedulo  manifestare 
vel'tis,  quae  in  nostris  literis  de  eorum  obligatione  applicandi  pro  populo  sibi 
commisso  sacrosanctum  missae  sacrificium  suprema  Nostra  auctoritate  confirmamus 
ac  denuo  constituimus,  volumus,  praecipimus  et  mandamus.  Ac  persuasissimum 
quoque  nobis  est.  vos  maximam  adhibituros  esse  vigilantiam,  ut  animarum  cura- 
tors hanc  e;iam  sui  muneris  partem  diligenter  impleant  ac  studiose  observent, 
quae  a  Nobis  in  hisce  literis  statuta  atque  sancita  sunt.  Optamus  autem,  ut  harum 


n6  THE  PASTOR. 


the  law  enunciated  and  ratified  in  this  encyclical.     We  wish,  moreover, 
that  a  copy  of  this  document  be  always  kept  in  ihe  diocesan  archives. 

ii.  You  are  all  quite  aware,  Venerable  Brethien,  that  a  great 
portion  of  the  Christian  doctrine  is  bound  up  with  the  holy  sacrifice  of 
the  mass.  You  will  not  fail,  then,  to  urge  and  exhort  parish-priests,  es- 
pecially, and  indeed  all  others  who  preach  the  Word  of  God,  or  give 
Christian  instruction,  to  explain  to  the  faithful,  with  care  and  accuracy, 
the  necessity,  excellence,  immensity,  purpose  and  fruits  of  this  holy 
and  wonde:ful  sacrifice.  Preachers  should  endeavor  to  arouse  the  peo- 
ple and  get  them  eager  to  be  present  at  the  holy  sacrifice.  They  should 
explain  to  them  with  what  a  spirit  of  piety,  faith  and  adoration  persons 
should  assist  at  the  awful  mysteries  ;  for  it  is  only  those  who  so  assist 
draw  down  God's  mercy  on  themselves  and  obtain  the  favors  of  which 
they  stand  in  need.  Nor  should  you  spare  any  labor  or  efforts  to  get 
the  priests  of  your  dioceses  to  be  men  of  piety  and  gravity,  spotless  of 
life,  devout  and  holy.  For  such  it  surely  behooves  men  to  be  to  whom 
alone  it  is  given  to  consecrate  the  sacred  Host  and  offer  so  holy  and 
tremendous  a  sacrifice.  Again  and  again  admonish  all  who  have  re- 
ceived the  sacred  priesthood,  urging  them  to  meditate  seriously  on  the 
ministry  they  have  received  from  the  Lord,  and  see  that  they  faithfully 
fulfil  its  duties.  Remind  them  of  the  dignity  and  godlike  power  con- 
ferred on  them,  and  of  their  duty,  in  consequence/ to  be  conspicuous  for 
holiness  of  life  and  superior  theological  .learning.  Remind  them  that 
they  should  devote  themselves  with  eager  zeal  to  God's  worship  and 


literarum  exemplar  in  tabulario  episcopal!?  cujusque  vestrum  curiae  perpetuo   as- 
serveiur. 

XI.  Cum  autem,  Venerabiles  Fratres,  probe  noscatis,  sacrosancto  missae  sacri- 
ficio  magnam  fklelis  populi  contineri  eruditionem,  ne  intermittatis  unquam  parochos 
praesertim  aliosque  divini  verbi  praecones  et  eos,  quibus  demandatum  est  munus 
erudiendi  christianum  populum,  monere,  hortari,  ut  fidelibus  populis  tam  sancti 
tamque  admira bills  sacrificii  necessitatem,  praestantiam,  magnitudinem,  finem, 
fructus  studiosissime  et  accuratissime  exponant,  explicent  ac  simul  fideles  ipsos 
exckent,  inflamment,  quo  eidem  sacrificio  ea  quae  par  est  fide,  religione  ac  pietate 
religiosissime  interim,  ut  divinam  misericordiam  et  omne,  quo  indigent,  beneficio- 
rum  genus  sibi  comparnre  queant.  Neque  desinatis  omnem  operam  et  industriam 
impendere,  ut  vestrarum  dioecesium  sacerdotes  ea  morum  integritate,  gravitate 
eaque  totius  vitae  innocentia,  sanciitate  emmineant,  quae  illos  omninodecet,  quibus 
uni>  datum  est  divinam  consecrare  hostiam  ac  tam  sanctum  tamque  tremendum 
perficere  sacrincium.  Quocirca  omnes  sanctissimo  sacerdotio  initiatos  etiam  atque 
etiam  mom  te.  urgete  ut  serio  meditantes  ministerium,  quod  acceperunt  in  Domino, 
illud  impleant  et  continenter  memores  dignitatis  ac  coelestis  potestatis,  qua 
praediti  sum,  virtutum  omnium  splendore  ac  salutaris  doctrinae  laude  reful^eant 
summaque  animi  conjentione  in  divinum  cultum  divinasque  res  et  animarum  salu- 


THE  MISS  A  PRO  POPULO.  1 1 7 

the  ^alvation  of  souls,  and  offer  themselves  a  living  and  holy  holocaust 
to  the  Lord.  Pure  of  mind  and  clean  of  heart,  they  should  bear  in  their 
own  bodies  the  mortification  of  Jesus,  in  order  fitly  to  offer  to  God  the 
sacrifice  of  atonement  for  their  own  and  the  whole  world's  salvation. 

12.  Finally,  Venerable  Brethren,  we  gladly  avail  ourselves  of  this  op- 
portunity to  renew  the  assurances  of  the  great  regard  in  which  we  hold 
you  all.     We  would  also  add  our  word  of  encouragement   to   animate 
you  to    increased  zeal  and  energy  in  the  performance  of  your  pastoral 
duties';  for  we  would  have  you  devote  yourselves,  heart  and  soul,  to  the 
care  of  your  beloved  flocks  and  the  salvation  of  their  souls. 

13.  Rest  assured  that  on  our  part  we  are  ever  ready  to  do  anything 
that  will  be  found  conducive  to  your  own  welfare  or  to  that  of  your 
people.     Meanwhile,  Venerable  Brethren,  as  an   augury  of  heavenly 
gifts  and  as  a  proof  of  our  earnest  good-will,  accept  the  Apostolic  bless- 
ing, which  from  our  inmost  heart  we  most  lovingly  impart  to  yourselves 
and   to  all  the  clergy  and  laity  under  your  charge. 

Given  at  St.  Peter's,  Rome,  May  3,  1858. 

21.  Up  to   and    subsequent   to   the  publication    of  the   foregoing 
Encyclical,  every  rector  in  the  United  States  was  offering  his  Sunday's 
mass  as  a  matter  of  course  for  his  congregation.     Not  a  doubt  of  the 
obligation  to  do  so  was  ever  whispered.     The  Second  Plenary  Council 
assembled.     Decree  366  was  enacted,  declaring  in  the  words  of  Ben- 
edict XIV.  that  '«  parish  priests  and  all  others  in  actual  charge  of  souls 
are  bound  by  a  law  which  is  of  divine  origin  to  offer  the  sacrifice  of 
the  mass  for  the  flock  under  their  care  on  Sundays  and   on  holidays  of 
obligation." 

22.  Decree  368  is  quite  as  much  of  a  curiosity  in  its  way,   as  the 

tern  incumbant  ac  seipsos  hostiam  vivam  et  sanctam  Domino  exhibentes  et  mortifi- 
cationem  Jesu  in  suo  corpora  semper  circumferentes  puris  moribus  et  mundo  corde 
placationis  hostiam  rite  offerant  Deo  pro  sua  ac  totius  mundi  salute. 

XII.  Denique  nihil  Nobis  gratius,  Venerabiles  Fratres,  quam  hac  etiam  uti  oc- 
casione,  ut  iterum  testemur  et  confirmemus  praecipuam,  qua  vos  omnes  in  Domino 
prosequhnur,  benevolentiam  ac  simul  vobis  addamus  animos  ut  majore  usque  alac- 
ritate  pergatis  omnes  gravissimi  pastoralis  vestri  muneris  partes  strenue  ac  sedulo 
obire  et  intentissimo  studio  dilectarum  ovium  saluti  incolumitaiique  consulere. 

XIII.  Pro  certo  habete,  Nos  paratissimos  esse  ad  ea  omnia  libentissime  agenda, 
quae  ad  majorem  vestiam  ac    dioecesium  vestrarum   utilitatem  procurandam   con- 
ducere  posse    noverimus.     Interim   vero   coelestium   omnium  munerum   auspice 
studiosissimae  nostraeinvos  voluntatis  testem  accipite  -Apostolicambenedictionem, 
quam  intimo  cordis  affectu   vobis   ipsis,   Venerabiles    Fratres,    cunctisque   clericis 
laicisque  fidelibus  cujusque  vestrum  vigilantiae  commissis  amantissime  impertimur. 

Datum    Romae  apud  S.   Petrum  die   3    Maji    185  ,    Pontificatus  Nostri  anno 
duodecimo. 


n8  THE  PASTOR. 


first  decree  of  the  Council  of  1829,   and  needs  to  be  scrutinized   with 
equal  care.     It  reads  :     "  Whereas  the  Propaganda,  in  reply  to  some 
Dubia  concerning  the  application  of  mass,   decided  that  missionaries 
who  in  any  manner  undertake  the  care   of  souls  in  a    place  are  not 
bound,  either  in  justice  or  charity,  to  apply  mass  for  the  people   on 
Sundays  and   holidays;  the  Fathers  think  it  their  duty  to  request  the 
Sacred  Congregation  to  explain  the  views  of  their  Eminences  more 
fully,  and   to  say  whether  the  aforesaid  response  applies  to  the  mis- 
sionaries of  this  country  where  no  canonical  parishes  as  yet  exist."     In 
accordance  with  the  decree   the    Dubium    was   proposed  :  —What  du- 
bium  ? — A  certain  decision   had  been  rendered,   not  in  a  matter  of 
mere  discipline  which  the  Congregation  could  alter  at   will,    but  in  a 
matter  transcending  its  powers, — the  application  or  non-application  in 
a  certain  case  of  a  divine  precept  known  to  exist.     The  S.  Congrega- 
tion did  not  make  that  precept.     God  made  it.     So  says  the  Council 
of  Trent ;  so  said  Benedict  XIV.  and   Pius  IX.   in  solemn  ex-cathedra 
declarations  to  the  Catholic  Church.     If  the  S.  Congregation  could  be 
deceived  into  answering  Negative  in  a  case  where  this  obligation  existed, 
its  Negative  would  not  remove  the  obligation.     That  obligation  exists 
or  does  not  exist,  independent  of  any  decision    of  the    Propaganda. 
Now,  the  divine  law  in  question,  briefly  put,  is :  All  clergymen  in  charge 
of  souls  are  bound  ratione  offidi  to  apply  mass  for  the  people.     The 
Propaganda  decided  that  missionaries,  qua  tales,  whether  in  Rome  or 
the  Rocky  Mountains,  New  York  or  Timbuctoo,  though  they  may  be 
devoting  themselves  to  the  care  of  souls,  yet  have  not  official  charge, 
and  consequently  are  not  bound  ratione  offidi  to  apply  mass  for  the 
people.     The  Second  Plenary  Council  asked  for  a  further  explanation 
of  this  decision.     Whether  any  was  needed  or  not,   none  was  vouch- 
safed.    A   copy   of  the   decision   rendered  in   1863   was  transmitted 
to  Baltimore  in  1866,  in  response  to  the  supplication  of  the  Council. 
If  explanations  were  desired  regarding   the    terse   decisions   of  1863, 
probati  auctores,  not   the    Propaganda,  should    have   been   consulted. 
No  explanation  was  needed.     The   decision   was  absolute,    universal. 
Missionaries,    qua    tales,     anywhere    are    not    bound.     So   declared 
the   S.  Congregation   in    1863.     The   bishops,   after  reading  this  de- 
cision, inquired  :     Are  missionaries  here  in  the  United  States  bound  ? 
The  pat  reply  was  to  send  a  copy  of  the  decision  of  1863,  declaring 
that  missionaries,  whether  in  Italy,  the  United  States  or  the  South  Sea 
Islands,  are  not  bound.     The  particular  whereabouts  of  the  missionary 
priest  makes   do   difference  whatsoever.     Anywhere  he  may  be,    the 
divine  precept  applicandi  pro  populo  does  not  apply  to  him,  for   the 
very  good  reason  that  he  has  no  populum  proprium. 
[rlo  be  continued.} 


THE  JUBILEE  OF  1 886.  119 


THE  JUBILEE  OF  1886. 

[  We  hold  over  the  text  of  the  Apostolic  Letters  till  next  issue,  as  nearly  all 
priests  have  already  seen  it,  and  we  ate  anxious  to  get  in  an  instalment  of  our 
"  Notes  on  the  Jubilee.'''''} 

The  Rules  regarding  Jubilees  established  by  Benedict  XIV.: 

[285.] 

URBIS    ET    ORBIS. — In   Sacra   Con-  URBIS  ET  ORBIS,    March    15,    1852. 

gregatione    Indulgentiis    Sacrisque   Re-  February  16,  1852,  the  following   Dubia 

liquiis  praeposita  apud  Vaticanos  /Edes  were  submitted  to  the  Sacred  Congrega- 

die  1 6    Ft  bruarii    1852   habita,  duo  en-  tion  of  Indulgences  : 
odanda  delxta  fuerunt  dubia  : 

I.  An   scilicet  in  jubilaeo   turn   ordi-  I.   For   gaining  the   indulgences  of  a 
nario  turn  extraordinario  sen>andae  sint  jubilee,  ordinary  or  extraordinary,  must 
omnes  regulae  a.  s.  m.   Benedicto  XIV.  all  the  rules,  ]    laid  down  by  Benedict 
traditae,    quibus  non   adversatur    Bulla  XIV.  be  observed   in  so  far  as  they  are 
jubilaei?  not  expressly  set  aside  by  the  terms   of 

the  Bull  of  concession  ? 

II,  In   Bulla  jubilaei  solet   praescribi        2.  In  the  Bull  of  concession  a  visit  to 
visitatio    plurium    ecclesiarum    ejusdem  several  of  the  churches  of  the  city  or  lo- 
civitatis  aut  loci  :    sed  in   plurimis   locis  caiity   is    usually    prescribed  :     now    in 
unica  adest  ecclesia   ;- an  in    hoc   casu  many  places  there  is  but  one  church;— 
episcopus  posset  visitationem  coeterarum  in  this  case  can    the  bishop  order   as   a 
ecclesiarum   in    aliud  opus    pium   com-  substitute  for  the  visits  some  other  good 
mutare;  vel  etiam  capellam,  altare,  cru-  work?  or  can  he  designate  a  chapel,  an 
cem    aliumve   pium    locum   ecclesiarum  altarj  a  cross  or  other  pious  piace  to  be 
loco  visitandum  designare  ?  visited  instead  of  the  churches  ? 

Cum  vero  EE.  PP fue-        R.  To  the  first   query  .     Their  Emi^ 

rint  in   voto  quoad  primum :     Affirma-  nences    decided     that     the    Benedictine 

tive;    quoad    vero  secundum :     Suppli-  Rules  should  be  observed, 
candum  SSmo,  ut  per  decretum  generate       TO  the  second  the  reply  was  :     Be  his 

facultatem    tribuat  ordinariis   toties  vis-  Holiness  implored  to  empower  bishops  by 

itandi  unicam  ecclesiam,  quot  sunt  eccle-  generai  decree  to  substitute  for  the  pte- 

siae  pro  acquisitions  jubilaei  visitandae :  scribed    number    Of    visits     to    severai 

De  omnibus  per   me  infrascriptum   S.  churches  the    same    number  to  be   made 

C.  Card.  Praefectum  SSmo    D.   N.   Pio  to  one  church  of  the  faality. 
IX  facta  fuit  relatio  in  audientia  diei    15        In  an  audience   March    15,  1852,  His 

Martiii852;  et  Sanctitas  Sua  de  aposto-  Holiness    approved   the    resolutions    of 

lica  benignitate,    resolutionem   ejusdem  the  s>    Congregation  and  granted  ordi- 

S.    Congregarionis   approbavit,   ac  pro-  naries  the  faculty  required .  and  that  the 

positam  facultatem  ordinariis  in  casu  et  concession  may  come  to  the  knowledge 

ad  effectum,  de  quo  supra,  benigne  con-  of  all>  ordered  its-  publication  by  general 

cessit,  et  ut  praedicta  confessio  omnibus  decree> 

patefiat,  per  decretum  generale  earn  pub-  F    Card   ASQUINI>  Prefect. 

licandam  esse  mandavit. 

F.  Card.   ASQUINIUS,  Praef.  (353) 

')  The  Regulae  Benedict}  XIV.  will  be  found  p.  493  seq.  in  the  volume 


i2o  THE  PASTOR. 

NOTES  ON  THE  JUBILEE. 

1.  To  gain  the  indulgence  of  the  Jubilee,  it  is  not  necessary  that  the 
opera  injuncta  be  performed  in  the  state  of  grace.      "  A  fructu   indul- 
gentiae  minime  excludendos  illos  existimavimus,  qui  non   praemissa 
confessione  visitationem  ecclesiarum  incipiunt  ac  prosequuntur,  dum- 
modo  quando  opus  ultimum  perficiunt,  in  quo  indulgentia  atquni- 
tur,  in  statu  gratiae  sink" — Benedict  XIV.  Const.  Inter  praderitos  §  76. 

2.  An  ad  distinguendas  numero  visitationes  necesse  sit  et  sufficiat  m 
fideles  egrediantur,  et  rursus  in  eandem  statutam  ecclesiam  ingredian- 
tur. 

R.  S.  Poen.:     Affirmative. 

3.  The  opera  injuncta  are  prescribed  for  all,  young  and  old,  sick  and 
sound  alike.     Those  not  specially  exempt  by  the   Bull  of  concession 
should  be  formally  dispensed  by  their  confessor  or  rather  another  good 
work  is  to  be  substituted  for  the  one  prescribed  :     Quod  si  aliquod    ex 
operibus    injunctis,  sive  per  inscitiam,  impotentiam,  vel  quacumque 
alia  causa  non  servetur  aut  praetermittatur,   indulgentiae  minime  ac- 
quiruntur." — £.  Cong.  Ind.     Again: 

An  ii  qui  ad  statutam  aetatem  pro  jejunii  obligatione  nondum  per- 
venerint,  necnon  operarii,  aliique  qui  ob  legitimam  causam  ad  jejunia 
ab  Ecclesia  praecepta,  non  tenentur,  debeant  jejunare  ut  indulgen- 
tiam  jubilaei  lucrentur  ? 

Resp.  S.  C.  Ind.  Affirmative.  Quod  si  judicio  confessarii  id  praestare 
nequiverint  confessarius  ipse  poterit  jejunium  in  alia  pia  opera  conr 
mutire. — Ib. 

4.  On  occasion  of  the  Jubilee  of   1879,  the1  Sacred    Penitentiary,  by 
order  of  His  Holiness  Leo  XIII.,  made  the  following  Declarations,  in 
response  to  the  inquiries  of  a  number  of  bishops. 

[286.] 

I.  Jejunium  pro  hoc  jubilaeo  conse-  I.  The  fast  prescribed  for  this  Jubi- 
quendo  praescriptum  adimpleri  posse  lee  can  be  kept  in  Lent,  provided  it  be 
etiam  tempore  Quadra gesimae,  dum-  observed  on  days  not  excepted  in  the 
modo  fiat  extra  dies  in  litteris  apostoli-  apostolic  letter,  and  provided  only  the 
cis  exceptos,  et  adhibeantur  cibi  tantum  kind  of  viands  be  used  which  are  al- 
esuriales,  vetito  usu,  quoad  qualitatem  lowed  by  the  Church  on  fast  days, 
ciborum,  cujuscumque  indulti  seu  privi-  Consequently  articles  of  food  allowed 
.legii  etiam  Bullae  Cnidatae.  by  indult  or  privilege  of  any  descrip- 

tion, even   the  Bull    Cnidatae,   are   for- 
bidden. 

Authentica  Sacr.  Congr.  Ind.  published  by  order  of  His  Holiness  Leo  XIII. — 
Pustet,  1883.  They  are  t^o  lengthy  for  insertion  in  this  one  number.  Besides? 
we  are  justified  in  presuming  that  the  Decreta  are  in  most  priests'  libraries. 


THE  JUBILEE  OF  1 886.  121 


II.  Christifidelibus  cum  capitulis  con-  2.  The   ordinary   can    extend  the   in- 
gregationibus  confraternitatibus,  necnon  dult     in     the    apostolic     letter    to     the 
cum  proprio  parocho   aut    sacerdote   ab  faithful  who   accompany   chapters,  con- 
eo    deputato,     ecclesias     pro     lucrando  gregations,    confraternities,    the   parish- 
jubilaeo  processionaliter  visitantibus,  ap-  priest    or   another    priest    deputed    by 
plicari   posse  ab   ordinariis    indultum  in  him,  when    they   visit   the   churches   in 
litteris  apostolicis  iisdem  capitulis,  con-  procession. 

gregationibus    etc.,  concessum. 

III.  Una     eademque     confessione   et  3.  The   Easter    duty    cannot    be   ful- 
communione,  non  posse   satisfied   prae-  filled    and   the   jubilee   gamed  by    one 
cepto  paschali    et  simul  acquiri  jubilae-  and   the   same  confession  and    commu- 
um.  nion. 

IV.  Jubilaeum   quoad    plenariam   in-  4.  As  regards  the  plenary  indulgence 
dulgentiam,    bis     aut    pluries    lucrifieri  the  jubilee  can  be  gained  as  often  ?s  the 
posse,    injuncta   opera    bis   aut    pluries  conditions  are  repeated  ;   but  as  regards 
iterando ;  semel   vero,  id  est  prima  tan-  absolution      from     censures,      reserved 
turn   vice,  quoad  favores  eidem  jubilaeo  cases,  vows,  etc.,    it  can  be  gained  only 
adjunctos,    neinpe    absolutiones   a   cen-  once,    that     is,    the   first  time    the    in- 
suris    et    casibus    reservatis,   commuta-  dulgence  is  gained. 

tiones  aut  dispensationes. 

V.  'In  hoc   etiam  jubilaeo   locum  ha-  5.  In  this  jubilee  all  the  decisions  of 
bere,  sine   ulla  exceptione,  resolutiones  the  S.  Penitentiary  issued  in    1869,   for 
dubiorum  ab  ipsa   S.  Poenitentiaria   pro  the  bishops  of  Italy,  hold  good  without 
ordinariis  Italae  -editas  sub  die   I    Junii  exception. 

1869. 

VI.  Ad     injunctas     visitationes     exe-  6.   Chapels  and  oratories  can   be  des- 
quendas,  designare  posse  etiam    cappel-  ignated  for  the  visits,  provided  they  be 
las    et   oratoria,  dummodo  sint   publico  such  as  are  open  to  the  public   and  in' 
cultui   addicta,    et   in   iis    soleat    missa  which  mass  is  regularly  said, 
celebrari. 

VII.  Visitationes    ad   lucrandum    ju-  7.  The    visits  can   be    made   all   one 
bilaeum  indictas,  dummodo   praescripto  day   or   on    different   days,  as   may    be 
numero  fiant  institui   posse  pro  libitu  fi-  preferred. 

delium  sive  uno  sive  diverts  diebus. 

A.  Catd.  BFLIO,  Poenitentiarius  Major.  A.  Card.  BiLio. 

Datum  Romae   in   S.   Poenit.,  die  26 
Februarii  1^79. 

5.  (I.)  Which  are  the  days  not  excepted  in  the    Lenten   Indult— 
"  Praeter  dies  in  Quadrasesimali  indulto   non  comprehensos." — §  xn. 
They  are  the  days  on  which  flesh  meat  is   not   allowed. — In    Newark 
Wednesdays    Fridays,  the  second  and   last  Saturdays  and  Holy  Thurs- 
day.    Except  these,  the  jubilee  fast  can  be  kept   on  any  of  the.  other 
days  in  Lent.      It   can  be  kept  on  Fridays   throughout   the   year;  but 
not  on  the  ember  days  nor  on  vigils  that  are  fast  days  ;  for    both    the 
latter  are  days    "  stricti  juris  jejunio  ex  praecepto  Ecclesiae  consecra- 
ti."—  §  xn.   Fridays  are  not  fast  days. 

6.  Should  the  jubilee  fast  be  a  black  fast  ?     Are   milk    and    butter, 


,22  THE  PASTOR. 


eggs  and  cheese  forbidden  ?  Twenty  years  ago  we  should  say,  not. 
To-day  it  is  doubtful.  If  these  white  meats  can  be  used  in  this  coun- 
try in  virtue  of  legitimate  custom,  they  are  to  be  classed  as  cibi  esu- 
riales.  If  used  only  in  virtue  of  a  Pontifical  indult  they  are  not  to  be 
regarded  as  esuriales  and  are  forbidden  in  the  jubilee  fast.  A  Lenten 
circular, — "  Regulations  for  Lent/' — of  the  Rt.  Rev.  Bishop  of  New- 
ark, has  the  following:  "The  use  of  egss,  butter  and  cheese,  al- 
though not  allowed  by  the  general  law  of  Lenten  observance,  has 
been  introduced  by  custom,  and  is  permitted  by  indult  in  this  dio- 
cese."— Now  if  permitted  by  custom  we  do  not  need  the  indult.  Or 
is  that  only  a  general  formulary  sent  to  all  countries  under  the  Propa- 
ganda,— as  well  to  those  in  which  the  custom  exists  and  is  legitimate, 
as  to  those  in  which  it  does  not  ?  We  should  have  no  hesitation  in 
adopting  this  latter  view,  only  that  further  on  we  read  in  the  same 
"Regulations":  "  From  this  indulgence  Good  Friday  is  excepted," 
implying,  it  would  seem,  that  the  use  of  white  meats  during  the  rest  of 
the  Lent  is  by  indult.  The  argument,  however,  is  not  conclusive,  as 
the  bishop,  in  opposition  to  the  custom,  could  enforce  the  general  law 
for  that  day.  In  practice  we  must  hold  to  the  black  fast  ;  for  proba- 
bility is  out  of  place  in  this  matter.  The  conditions  are  prescribed. 
If  for  any  reason  any  of  them  be  not  fulfilled,  the  indulgence  is  not 
gained.  '"Quod  si  aliquod  ex  operibus  injunctis,  sive  per  inscitiam, 
impotentiam  vel  quacumque  alia  causa  non  servetur  aut  praetermit- 
tatur,  indulgentiae  minime  acquiruntur."  The  opera  injuncta  are  to 
be  considered  in  se  and  objectively.  As  such  they  are  prescribed.  If 
the  work  we  perform  be  not  in  se  the  opus  injunctum,  no  measure  of 
good  faith  on  our  part  and  no  opinion  of  ours  can  make  it  so.  Con- 
sequently, though  we  think  it  most  probable  that  eggs,  butter,  cheese, 
milk,  are  to  be  accounted  cibi  mere  esuriales  in  this  country  on  the 
strength  of  legitimate  custom,  yet  as  special  mention  of  their  permis- 
sion by  indult  is  made  in  most  of  the  regulations  for  Lent  issued 
these  late  years,  their  use  in  the  jubilee  fast  in  Lent  is  practically  for- 
bidden. 

On  this  subject  a  French  bishop  in  1879  inquired  : 
II.  An  in  jejunio  ad  jubilaeum  requisite  licitus  sit  usus  ovorum  et 
lacticiniorum,  saltern  in  iis  regionibus  in  quibus  ex  consuetudine  vel 
dispensations  in  jejuniis  ex  praecepto  Ecclesiae  injunctis  permittitur. 
Ita  est  in  sua  dioecesi  ac  in  universa  Gallia.  HiiiC  si  negativum  re- 
sponsum  dari  contigerit  instanter  supplicat  pro  indulto  et  benigna  S. 
Sedis  concessione.  Aliter  enim  multi  a  lucrando  jubilaeo  retraheren- 
tur.  Imo  cum  multi  oleo  in  condimentis  non  utantur,  et  uti  nollent, 


THE  JUBILEE  OF  1 886.  1 23 


magis  adhuc  instat  ut  permittatur  saltern  usus  condimentorum  adipis 
aut  butyri. 

III.  Supplicat  etiam  in  gratiam  praesertim  ruricolarum,  qui  ad  du- 
plicem  communionem  aut  confessionem  non  addueerentur,  pro  indulto 
vi  cujus  in  sua  dioecesi  unica  confessione  atque  communione  turn  lu- 
crando  jubilaeo  turn  praecepto  Lateranensi  satisfied  possit. 

Sacra  Poenitentiaria  ....  Ven.  Oratori  respondit  :  Quoad  desig- 
nationem  ecclesiarum  stet  litteris  apostolicis  :  Quoad  coetera  vero 
stet  declarationibus  ejusdem  S.  Poenitentiariae,  quae  hie  adnexae 
transferuntur. — The  seven  Declarationes  given  above. 

This  response  does  not  decide  the  question  for  the  United  States. 
By  the  replies  of  Card.  Bilio  we  are  forbidden  to  use  as  cibi  esuriales 
only  articles  of  diet  that  are  allowed  us  by  indult  or  by  privilege  on 
fast  days.  Those  allowed  by  law — legitimate  custom — are  not  pro- 
hibited. The  French  bishop's  petition  had  "  Consuetudine  vel  dis- 
pensatione."  The  "  dispensatione "  cases  were  ruled  out  by  the 
Declarations  of  the  S.  Penitentiary  quoted  above,  "  vetito  usu,  quoad 
qualitatem  ciborum,  cujuscumque  indulti  seu  privilegii."  The  use 
of  viands,  which  by  legitimate  custom,  not  indult  or  privilege,  are  re- 
garded as  esuriales  is  not  forbidden  by  these  Declarations.  Fxcept  in 
Lent,  if  not  then  also,  eggs,  butter,  and  cheese,  are  allowed  by  custom 
on  fast  days  in  this  country  and  consequently,  except  perhaps  during 
Lent,  in  the  jubilee  fast. 

j  Just  as  we  go  to  press  we  learn  from  the  Catholic  Review  that  by 
a  DECREE  of  Jan.  i5th,  1886,  ordinaries  are  empowered  to  dispense  the 
faithful  from  the  black  fast.  If  a  DECREE,  it  is  tor  the  entire  Church. 
For  this  country  no  decree  was  called  for  ;  though  a  decision  of  the 
Propaganda  recognizing  officially  and  explicitly  the  correctness  of  the 
theological  opinion  which  we  stated  tolbe  most  probable  will  tranquillize 
many  consciences. — ED.]  •  • 

7.  The  decisions    referred  to   by  the  S.    Penitentiary  in  n.  v.  of  the 
Declarations  concern  persons  who  took   part  in  the  schemes,  acts  and 
plunder  of  the  Italian  revolution.     These  decisions  are  fifteen  in  num- 
ber and  can  be  seen  in  the  Ada,  v.  p.  28. 

It  may  be  well  to  call  the  attention  of  the  people  to  declarations  in. 
and  iv. 

8.  The  indulgence  of  the  jubilee  as  compared  with   other  plenary 
indulgences  is  said  to  be  phmissima,   (§  xi.)  :      "  Vestrum  erit  efficere 

ut    (fideles)    intelligant  ....  denique    plenariam    esse    indul- 

gentiam  jubilaei  ;  et  ab  aliis  etiam  plenariis  indulgentiis  distinctam, 


124  THE  PASTOR. 


quae  in  modum  jubilaei  conceduntur,  propterea  quod  anno  solemnis 
remissionis,  qui  jubilaeus  dicitur,  amplior  poenitentiae  ministris  ad 
hoc  ipsum  constitutes  tribuitur  facultas  a  peccatis  absolvendi,  et  vin- 
cula  atque  impedimenta  relaxandi,  quibus  non  raro  confitentium 
conscientia  implicetur :  dum  autem  universi  Christian!  populi  in 
coelum  ascendit  deprecatio,  certior  in  omnes  ampliorque  placati 
poenitentia  Domini  descendit  miseratio." — Leo  XII.,  Const.  Chari- 
tate  Christi  §.4. 

9.  "Quam  indulgentiam  etiam  animabus  etc." — §  xm.  By  the 
works  whereby  we  obtain  for  ourselves  the  indulgence  of  the  jubilee 
we  cans  by  so  willing,  procure  a  plenary  indulgence  for  the  souls 
in  purgatory.  It  would  be  well  to  remind  the  people  of  this:  "  An 
fidelis,  qui,  expletis  necessariis  conditionibus  pro  lucrando  jubilaeo 
applicare  cupiat  plenariam  indulgentiam  pro  alicujus  anima  defuncti, 
et  ipse  eodem  tempore  eandem  consequatur  indulgentiam  ? 

"  R  Ex  audientia  SSmi  diei  25  Aprilis  1875  Sanctitas  Sua  benigne 
declaravit  jubilaei  indulgentiam  Cumulative  pro  se  et  defunctis  lucrari 
posse." 

i  o.  Commutation. — "  Ut  ea  confessarius  in  alia  pietatis  opera  etc." 
— §  xiv.  As  a  rule  this  power  is  only  exercised  in  actu  confessionis 
sacramenta'is.  Otherwise  the  priest's  act  was  held  to  be  invajid. — 
Benedict  XIV.  Const.  Conwcatis  §  25  and  Inter  praeteritos  §  63.  In 
1865,  however,  the  following  decision  was  rendered  by  the  S.  Peniten- 
tiary :  "An  eveniente  justa  causa  commutandi  opera  injuncta 
praescripta  in  Breve  praesentis  jubilaei,  ejusmodi  commutatio  fieri 
possit  extra  actum  sacramentalis  confessionis  ? 

Resp.  :  Ex  declaratione  facta  a  SSmo  Domino  Papa  Pio  ix., 
Affirmative.  9 

We  should  not  advise  confessors  to  try  this.  It  would  be  very  hard 
to  determine  with  certainty  what  that/KJ/a  causa  would  be— especially 
when  our  ready  reply  can  always  be:  Speak  to  me  of  that  in  the  confes- 
sional, or,  Speak  to  your  confessor  on  the  subject. 

The  power  of -commuting  the  opera  praescripta  is  limited  to  the  cases 
in  which  the  faithful  find  their  performance  morally  impossible.  Ex- 
cept in  the  case  mentioned  ''  dispensandi  super  communionem  cum 
pueris  nondum  ad  primam  communionem  admissis,"  no  dispensation 
can  be  granted.  A  causa  gram's,  such  as  would  excuse,  say,  from  hear- 
ing mass  on  a  Sunday,  is  required  for  commutation.  A  hard  working 
man,  a  weakly  mother  or  other  person  who  would  endanger  their 
health  by  fatting,  can  have  the  fast  commuted.  But  the  commutation 


THE  JUBILEE  OF  1 886.  125 

must  be  a  true  commutation,  not  a  dispensation  in  disguise.  The 
good  works  substituted  must  be,  morally  speaking,  equal  to  the  works 
prescribed  which  they  are  to  replace. 

11.  De  voto  castitatis  aut  religionis  (§  vi.  Romani  Pontifices,  supra) 
vid.  S.  Liguori  III.  n.  256,  seq. 

12.  "  Non  intendimus  autem  etc."  (§   7.   Romani  Pontifices).     The 
following  are  the  chief  points  in  the  Const,  of  Benedict  XIV.  Sacra- 
mentum  poenitentiae :  (i)  Meminerint  omnes  et  singuli  sacerdotes. .  .  . 

teneri  se  ac  obligari,  quos  noverint  fuisse  ab  aiiis sollicita- 

tos,    sedulo   monere,   juxta    occurrentium  casuum  circumstantias   de 
obligatione  denuntiandi  locorum  ordinariis  personam  quae  sollicita- 
tionem  commisit  : — (2)  Quaecumque  persona  quae   execrabili  hujus 
flagitii  (falsae  denuntiationis)  se   inquinaverit,  vel  per  seipsam  inno- 
centes  confessarios  impie  calumniando,  vel  sceleste  procurando  ut  id 
ab  aliis  fiat,  a  quocumque  sacerdote  quovis  privilegio,  auctoritate   et 
dignitate  munito,  praeterquam  a  nobis  nostrisque  successoribus  nisi  in 
fine   vitae,   et   excepto   mortis   articulo,  spe  absolutionis  obtinendae, 
quam  nobis  et  successoribus  praedictis  reservamus,  peipetuo  careat:  (3) 
Omnibus  et  singulis  sacerdotibus   interdicimus  et   prohibemus  ne  ali- 
quis  eorum,  extra  casum  extremae  necessitatis,  nimirum  in  ipsius  mor- 
tis articulo,  et  deficiente  tune  alio   quocumque  sacerdote,  qui  confes- 
sarii  munus  obire  possit,  confessionem   sacramentalem  personae  com- 
plicis    in     peccato    turpi    atque    inhonesto    contra   sextum    Decalogi 
praeceptum    commisso   excipere   audeat,    sublata    propterea   illi    ipsi 
quacumque  auctoritate  et  jurisdictione  ad  qualemcumque  personam  ab 
hujusmodi  culpa  absolvendam,   adeo    quidem  ut  absolutio,  si   quam 
impertierit,    nulla   atque    irriti   cmnino  sit,    tanquam    impertita,    a 
sacerdote   qui  jurisdictione  ac  facultate  ad  valide  absolvendum    ne- 
cessaria  privatus  existit,  quam  ei  per  praesentes   has  nostras  adimere 
intendimus  :  (4)  Et  nihilominus,  si  quis  confessarius  secus  facere  ausus 
merit,  majoris  quoque  excommunicationis  poenam,  a  qua  absolvendi 
potestatem,  nobis  solis  nostrisque  successoribus  dumtaxat  reservamus, 
ipso  facto  incurrat. 

13.  The  "  favores  jubilaeo  adjuncti  "  referred  to  by  the  Sacred  Pen- 
itentiary in  the  fourth  Declaration   are  absolution  from  censures  and 
reserved  cases,  commutation  of  vows  and  the  like  as  per  Interns  aposto- 
licas.     These  are  extrinsic  to  the  Jubilee.     As  favors  "  jubilaeo  ad- 
juncti "  we  do  not  regard  the  ipsissima  opera  a  fidelibus  peragenda  ad 
lucrandum  jubilaeum  and  consequently  the  confessor  is  not  debarred 
by  this  Declaration  from  commuting  the  conditions  again  and  again  for 
the  same  individual. 


i26  THE  PASTOR. 


14.  Persons  should  make  the  visits  in  their  own  diocese  .     "  Unus- 
quisque  in  doecesi  in   qua  moratur  visitationes  ecclesiarum  illarum 
designatarum  explere  debet  non  in  aitera  dioecesi  viciniori  et  commo- 
diori." — ,£  C.  Ind.  May  26,  1820.     But  those  who  happen  to  be  tem- 
porarily residing  elsewhere  can  there  make  the  visits  :  and   persons 
who   after   commencing   the    visits  in   one  place  move  definitely   to 
another,  need  not  commence  over  again,  but  complete  the  number  of 
visits  in  the  new  domicile  :    Utrum  lucretur  jubilaeum  qui  conditiones 
praescriptas  adimplet  in  aliena  dioecesi,  ubi  non  habet  domicilium,  si 
observet  ordinationes  ordinarii  loci  ubi  moratur  ?     Affirmative  : — Quid 
iis  agendum,  qui  antequam  visitationes  praescriptas  impleverint,  mu- 
tant domicilium   vel   quasi  domicilium,  ratione  ex.   gr.   officii,  matri- 
monii  vel  alia  quacumque  de  causa  ?    Resp.  :     Opera  incoepta  uno  in 
loco  impkri  et  perfici  posse  in  alio,  ubi  quis  vitam  degere  debeat  ratione 
officii  servitii  vel  matrimonii. 

15.  Titius,  postquam  pluries  praesentis  jubilaei  indulg;entiam  obtin- 
nuerit  in  cen?uram  reservatam  Iaj5sus  est.     Hinc  quaeritur. 

I.  An  possit  a  suo  confessarioabsolvi  eo  quod  nunquam  fuerit  in  an- 
teactis  confessionibus  aliquo  reservato  irretitus,  ac  propterea  nunquam 
hoc  jubilari  privilegio  usus  sit  ? 

II.'  Utrum  Titius  denuo  debeat  operam  praestare  quae  ad  jubilaeum 
consequendum  injuncta  sunt? 

Sacra  Poenitentiaria  respondet :  Ad.  I.  et  II.  Affirmative. 

1 6.  The/rus/utum  where  customary  is  not  forbidden  in  the  jubilee 
fast.     In  nearly  all  countries  it  is  now  permitted  on  fast  days   by   law- 
ful custom.     It  is  allowed  in  the  United  States. 

1 7.  In  the  phraseology,  "plenissimam  peccatorum  omnium  indulgen- 
ciam    concedimus,"   in   the   Pope's  letter,   the  word  peccatum  is  used 
pro  poena  peccatL    Indulgentia  a  poena  et  culpa. — It  implies  faculties  to 
absolve  a   culpa   reservata. — "  Quam    indulgentiam  etiam   animabus, 
quae   Deo  in  caritate  conjunctae  ex  hac  vita  migraverint  per  modum 
suffragii  applicari  posse  volumus."     The  Pope  has  no  jurisdiction  over 
the  souls  in  purgatory  and  consequently   cannot  remit  the  temporal 
penalties  they  owe.     Hence  to  them   his  indulgences  can  be  applied 
only  per  modum  suffragii,  that  is,  the  good  works  of  a  living  member 
or  members  of  the  Church  whereby  they  might  obtain  the  indulgence 
accorded,  are  offered  to  God  in  favor   of  the  Holy  Souls,  and  in  their 
favor  too  the  indulgence  is  renounced  by  the   living  with  the  hope 
that  God  in   his  mercy   may  accept  the  works  and  the  sacrifice  to  the 
profit  of  the  souls  in  purgatory. 


NOTICES  OF  BOOKS.  127 

18.  During  the  jubilee  year  &\\  plenary  indulgences  for  the  living  are 
suspended. — Extrav.  Quemadmodum  De  Poenitentiis.  But  those  ap- 
plicable to  the  souls  in  purgatory  can  be  gained  if  applied  per  modum 
suffragii. 


NOTICES  OF  BOOKS. 


All  publications  to  be  reviewed  or  noticed  under  the  above  heading  should  be  sent,  post  or 
expressage  paid,  direct  to  the  Editor,  Rev.  W.  J.  Wiseman,  Cranford,  N.  J. 


INSTRUCTIONS  AND  PRAYERS  FOR  THE  JUBILEE  OF  1886,  published  with  the  ap- 
probation of  the  Archbishop  of  New  York.     Benziger  Bros. 

This  is  a  little  tract  of  32  pages,  42mo,  prepared  expressly  for  dis- 
tribution among  the  people.  We  have  seen  two  editions,  one  for  the 
archdiocese  of  New  York,  the  other  for  the  diocese  of  Newark ;  the 
only  difference  being  the  substitution  in  the  latter  of  the  Bishop  of 
Newark's  pastoral  letter  to  rectors,  for  the  pastoral  letter  of  His  Grace 
the  Archbishop,  announcing  the  jubilee.  It  contains  the  conditions 
for  gaining  the  jubilee,  the  pastoral  letter,  a  hobbling  translation  of 
the  Apostolic  Letters,  instructions  on  the  jubilee, — question  and 
answer,  catechism  fashion, — and  prayers  recommended  to  be  said  at 
the  "  Stition  "  churches, — the  litany  of  the  Holy  Name  and  the 
litany  of  the  saints. 

Thousands  and  tens  of  thousands  of  this  little  tract,  or  some  one 
like  it,  should  find  their  way  into  the  homes  of  Catholic  families  this 
year.  Pulpit  instructions,  sermons  and  exhortations  on  the  jubilee 
will  be  all  the  more  intelligible  to  those  who  read  it,  and  it  will  fur- 
nish the  less  educated  of  our  people  with  a  ready  and  sufficient  answer 
to  the  misstatements  of  their  friends  among  the  sects. — "They  must 
a.\sofcist  for  two  days  "  is  only  one  of  the  many  clumsy  expressions  of 
the  translation  of  the  Apostolic  Letters. 

ALETHEIA,  AN  EXPOSITION  OF  THE  CATHOLIC  RULE  OF  FAITH.  By  the  Rt. 
Rev.  J.  D.  Ricards,  D.  D.  One  vol.  octavo,  pp  320. — Second  Edition,  1885. 
Benziger  Bros.  New  York. 

In  a  laudatory  notice  of  this  work  last  July  we  wrote  :  "It  was  the 
bishop's  purpose  to  write  a  readable  book  on  the  Catholic  Rule  of  Faith, 
and  he  has  succeeded.  We  confidently  predict  a  long  life  for  Aktheia 
and  a  wider  and  wider  circulation  from  year  to  year."  We  are  glad  to 
see  our  wishes  as  well  as  forecast  being  realized  in  the  appearance  of 
this  second  edition  on  the  very  heels  of  the  first.  But  instead  of  one  or 


i28  THE  PASTOR. 


two,  the  Catholics  of  the  United  States  could  well  absorb  thirty  or 
forty  thousand  of  a  book  like  this.  However,  Ricards,  Meynell  and 
their  kind  have  a  mountain  of  prejudice  to  fight  their  way  over  before 
they  can  get  to  Catholic  readers.  This  comes  of  praising  everything. 
In  the  long  run  publishers  will  find  it  to  their  interests  to  give  a  very 
quiet  notice  to  those  goody  goody,  good-for-nothing  books  of  piety 
and  religious  instruction  that  find  their  way,  heaven  knows  how,  into 
print.  The  idea  seems  to  be  that  a  book  on  a  good  subject  must  be 
good  ;  while  in  fact  a  very  good  and  edifying  book  could  be  written 
on  hell,  and  a  worse  than  worthless  one  on  heaven.  Aletheia  is  not 
one  of  the  goody  goody  kind.  It  is  before  all  things  readable  and 
withal  solid  enough  for  a  popular  presentation  of  dogmatic  truth. 

HOFFMANN'S  CATHOLIC  DIRECTORY  AND  CLERGY  LIST  QUARTERLY,  1886. 
Milwaukee  and  Chicago. 

It  is  rather  late  in  the  day  to  be  calling  attention  to  a  publication 
on  which  ninety-nine  in  a  hundred  of  the  priests  in  the  United  States 
have  already  formed  their  own  judgment.  If  not  perfect,  it  is  nearer 
to  perfection  than  any  directory  ever  seen  in  this  country.  We  have 
already  ordered  our  copy  for  1887. 

LUTHER'S  OWN  STATEMENTS  CONCERNING  HIS  TEACHING  AND  its  RESULTS, 
taken  exclusively  from  Luther's  German  and  Latin  works,  by  Henry  O'Con- 
nor, S.  J.  Third  American  edition,  I2mo,  pamphlet,  pp.  62.  Benziger  Bros., 
1885. 

THE  ALTAR  MANUAL,  for  the  use  of  the  Reverend  Clergy,  Cloth,  121110,  pp.  vi.- 
242.  Thomas  B.  Noonan  £Co.,  1886. 

This  little  book  contains,  besides  the  Epistles  and  •  Gospels  of  the 
Sundays  and  Festivals,  the  prayers  to  be  said  after  low  mass,  Stations  of 
the  Cross,  "  Forty  Hours,"  Benediction  of  the  Blessed  Sacrament,  and 
some  few  of  the  ritual  blessings  oftenest  called  for  of  the  priest  in  the 
sanctuary,  as  Benedictio  mulieris  post  partum,  Modus  benedicendi  icapu- 
lare,  etc. 

THE  SERAPHIC  Guide,  a  Manual  for  the  Third  Order  of  St.  Francis,  By  a  Fran- 
ciscan Father.  Second  edition,  1886,  Benziger  Bros.,  New  York  and  Cin- 
cinnati. 


I0pto  magis  senti~e  compunctionem  quam  scire  ejus  definition  em  " — a  Kempis. 


\Jf    <M$     \Jr    olleW® 


VOL.  IV. 


MARCH,  1886. 


No.  5. 


SS.  D.  N.  LEONIS  PAP^  XIII. 

EPISTOLA     ENCYCLICA   (IMMORTALE    DEI} 

DE  CIVITATUM  CONSTITUTIONE  CHRISTIANA 

[Concluded from  p.  88.] 

XVI.  Ita  Ecclesiam,  in  hoc  rerum  publicarum  statu,  qui  nunc  a 
plerisque  adamatur,  mos  et  voluntas  est,  aut  prorsus  de  medio  pellere 
aut  vinctam  adstrictamque  imperio  tenere.      Quae  publice  aguntur,  eo 
consilio  magnam  partem  aguntur.      Leges,  administratio  civiatum,  ex- 
pers  religionis  adolscentium  institutio,  spoliatio  excidiumque  Ordinum 
religiosorum,  eversio  principatus  civilis  Pontificum  Romanorum,  hue 
spectant  omnia,  incidere  nervos   instituorum  christanorum,  Ecclesiae- 
que  catholicae  et  libertatem  in  angustum  deducere,  et  jura  cetera  com- 
minuere. 

XVII.  Ejusmodi  de  regenda  civitate   sententias   ip?a    naturalis  ratio 
convincit,  a  veritate  dissidere   plurimum.     Quidquid   enim    potestatis 
usquam  est,  a  Deotamquam  maximo  augustissimoque  fonte  proficisci, 
ipsa  natura  testatur.     Imperium  autem  populare,  quod,  nullo  ad  Deum 
respectu,  in  multitudine  inesse  natura  dicitur,  si  praeclare  ad  suppedi- 
tandum  valet  blandimenta  et  flammas  multarum  cupiditatum,  nulla  qui- 
dem  nititur  ratione  probabili,  neque  satis  habere   virium    potest  ad  se- 
curitatem  publicam  quietamque  ordinis  constantiam.     Revera  his  doc- 
trinis  res  inclinavere  usque  eo,  ut   haec  a   pluribus   tamquam    lex  in 
civili  prudentia  sanciatur,  seditiones  posse  jure  conflari.     Valet  enim 
opinio,    nihilo   princip  s   pluris   esse,  quam    delectos   quosdam,    qui 
voluntatem  popularem  exequantur:    ex    quo    fit,  quod  necesse  est,  ut 
omnia  sint  pariter  cum  populi  arbitrio  mutabilia,  et   timor  aliquis  tur- 
barum  semper  impendeat. 

De  religione  autem  putare,  nihil  inter  formas  dispares   et   contrarias 

interesse,  hunc  plane  habet  exitum,  nolle  ullam   probare  judicio,  nolle 

usu.    Atqui  istud  ab  atheismo,  si  nomine  aliquid  differt,  re  nihil  differt. 

Quibus  enim  Deum  esse  persuasum  est,  ii,  modo  constare  sibi  nee  esse 

Copyright,  Rev.  W.  J.  WISEMAN,  1886.     All  rights  reserved. 


i3o  THE  PASTOR. 


perabsurdi  velint,  necessario  intelligunt,  usitatas  in  cultu  divino  rationes, 
quarum  tanta  est  differentia  maximisqueetiam  de  rebus  dissimilitude  et. 
pugna,  aeque  probabiles,  aeque  bonas,  aeque  Deo  acceptas  esse  omnes 
non  posse. 

XVIII.  Sic  ilia  quidlibet  sentiendi  litterarumque  formis  quidlibet  ex- 
primendi  facultas,  omni  moderatione  posthabita,  non  quoddam  est 
propria  vi  sua  bonum,  quo  societas  humana  jure  laetetur:  sed  multorum 
malorum  fons  et  origo.  Libertas,  ut  quae.  virtus  est  hominem  perfi- 
ciens,  debet  in  eo  quod  verum  sit,  quodque  bonum,  versari:  boni  autem 
verique  ratio  mutari  ad  hominis  arbitrium  non  potest,  sed  man^t  semper 
eadem,  neque  minus  est,  quam  ipsa  rerum  natura,  incommutabilis. 
Si  mens  adsentiatur  opinionibus  falsis,  si  malum  voluntas  adsumat  et 
ad  id  se  applicet,  perfectionem  sui  neutra  consequitur,  sed  excidunt 
dignitate  naturali  et  in  corruptelam  ambae  delabuntur.  Quaecumque 
sunt  igitur  virtuti  veritatique  contraria,  ea  in  luce  atque  in  oculis  ho- 
minum  ponere  non  est  aequum;  gratia  tutelave  legum  defendere,  multo 
minus.  Sola  bene  acta  vita  via  est  in  coelum,  quo  tendimus  universi: 
ob  eamque  rem  aberrat  civitas  a  regula  et  praescriptione  naturae,  si  li- 
centiam  opinionum  praveque  factorum  in  tantum  lascivire  sinat,  ut  im- 
pune  liceat  mentes  a  veritate,  animos  a  virtute  deducere.  Ecclesiam 
vero,  quam  Deus  ipse  constituit,  ab  actione  vitae  excludere,  a  legibus, 
ab  institutione  adolescentium,  a  societate  domestica,  magnus  et  per- 
niciosus  est  error.  Bene  morata  civitas  esse,  sublata  religione,  non 
potest:  jamque  plus  fortasse,  quam  oporteret,  est  cognitum,  qualis  in 
se  sit  et  quorsum  pertineat  ilia  de  vita  et  moribus  philosophia.  quam 
civilem  nominant.  Vera  est  magistra  virtutis  et  custos  morum  Ecclesia 
Christi:  ea  est,  quae  incolumia  tuetur  principia,  unde  officia  ducuntur, 
propositisque  caussis  ad  honeste  vivendum  efficacissimisjubetnon  solum 
fugere  prave  facta,  sed  regere  motus  animi  rationi  contrarios  etiamsine 
effectu.  Ecclesiam  vero  in  suorum  officiorum  munere  potestati  civili 
velle  esse  subjectam,  magna  quidem  injuria,  magna  temeritas  est.  Hoc 
facto  perturbatur  ordo,  quia  quae  naturalia  sunt  praeponuntur  iis, 
quae  sunt  supra  naturam;  tollitur  aut  certe  magnopere  minuitur  fre- 
quentia  bonorum,  quibus,  si  nulla  re  impediretur,  communem  vitam 
Ecclesia  compleret;  praetereaque  via  ad  inimicitias  munitur  et  certamina, 
quae  quantum  utrique  reipublicae  perniciem  aiferant,  nimissaepeeven- 
tus  demonstravit. 

XIX.  Hujusmodi  doctrinas,  quae  nee  humanae  rationi  probantur,  et 
plurimum  habent  in  civilem  disciplinam  momenti,  Romani  Pontinces 
decessores  Nostri,cum  probe  intelligerent  quid  a  se  postularet  apostoli- 
cum  munus,  impune  abire  nequaquam  passi  sunt.  Sic  GregoriusXVI. 


ENCYCLICAL  IMMORTA LE  DEL  1 3 1 


per  Encyclicas  litteras  hoc  initio  Mirari  vos  die  xv  August!  anno 
mdcccxxxii,  magna  sententiarum  gravitate  ea  peiculit,  quae  jam  prae- 
dicabantur,  in  cuitu  divino  nullum  adhibere  delectum  oportere;  Inte- 
gra m  sin^ulis  esse,  quod  malint,  de  religione  judicare;  solam  cuique 
suam  esse  conscientiam  judicem  ;  praeterea,  edere  quae  quisque  sense- 
rit,  itemque  res  moliri  novas  in  civitate,  licere.  De  rationibusrei  sacrae 
reique  civilis  distrahendis  sic  idem  Pontifex:  '*  Neque  laetiora  etreligi- 
oni  et  principatui  ominari  possemus  ex  eorum  votis,  qui  Ecclesiam  a 
regno  separari,  mufuamque  imperii  cum  sacerdotio  concordiam  ab- 
rumpi  discupiunt.  Constat  quippe,  pertimesci  ab  impudentissimae 
libertatis  amatoribus- concordiam  illam,  quae  semper  rei  et  sacrae  et 
civili  fausta,  extitit  et  salutaris."  Non  absimili  modo  Pius  IX,  ut 
sese  opportunitas  dedit,  ex  opinionibus  falsis,  quae  maxime  valere 
coepissent,  plures  notavit,  easdemque  postea  in  unum  cogi  jussit,  ut 
scilicet  in  tanta  errorum  colluvione  haberent  catholici  homines,  quod 
sine  offension~  sequerentur.1 

XX.  Ex  iis  autem  Pontificum  praescriptis  ilia  omnino  intelligi  necesse 
eft,  ortum  publicae  potestatis   a    Deo   ipso,  non   a  multitudine   repeti 
oportere;   seditionum  licentiam  cum  ratio  e  pugnare  ;  officiareligionis 
nullo  loco  numerare,  vel  uno  modo  esse  in  disparibus  generibus  affectos, 
nefas  esse  privatis  hominibus,  nefas  civitatibus;  immoderatam  sentiendi 
sensusque  palam  jactandi  potestatem  non  esse  in  civium  juiibus,  neque 
in  rebus  gratia  patrocinioque  dignis,  ulla  ratione  ponendam.     Similiter 
intelligi   debet  Ecclesiam  societatem  esse,  non  minus  quam  ipsam  ci- 
vitatem,  genere  et  jure  perfectam  ;  neque  debere,  qui  summam  imperii 
teneant,  committere  ut  sibi  servire  aut  subesse   Ecclesiam  cogant,  aut 
minus  esse  sinant  ad  suas  res  agendas  liberam,  aut  quicquam  deceteris 
juribus  detrahant,  quae  in  ipsam  a  Jesu  Christo  collata  sunt.     In  nego- 
tiis  autem  mixti  juris,  maxime  esse  secundum  naturam  itemque  secun- 
dum  Dei  consilia  non  secessionem  alterius  potestatis  ab  altera,  multo- 
que  minus  contentionem,  sed  plane  concordiam,  eamque  cum   caussis 
proximis  congruentem,  quae  caussae  utramque  societatem  genuerunt. 

XXI.  Haec  quidem   sunt,    quae  de  constituendis   temperandisque 
civitatibus  ab  Ecclesia  catholica  praecipiuntur.     Quibus  tamen  dictis 
decretisque  si  recte  dijudicari  velit,  nulla  per  se  reprehenditur  ex  variis 
reipublicae  formis,  ut  quae  nihil  habent,  quod  doctrinae  catholicae  re- 
pugnet,  eaedemque  possunt,  si  sapienteradhibeantur  et  juste,  in  optimo 
statu  tueri  civitatem.     Immo  neque  illud  per  se  reprehenditur,  partici. 
pem  plus  minus  esse  populum  reipublicae  :  quod  ipsum  certis  in  tem- 

')  See  the  Syllabus  in  Konings,  p.  xl.,  and  especially  the  propositions  19,  39,  55 
and  79. 


I32  THE  PASTOR. 


poribus  certisque  legibus  potest  non  solum  ad.utilitatem,  sed  etiam  ad 
officium  pertinere  civium.  Insuper  neque  caussa  justa  nascitur,  cur 
Ecclesiam  quisquam  criminetur,  aut  esse  in  lenitate  facilitateque  plus 
aequo  restrictam,  aut  ei,  quae  germana  et  legitima  sit,  libertati  inimi- 
cam.  Revera  si  divini  ciiltus  varia  genera  eodem  jure  esse,  quo  veram 
religionem,  Ecclesia  judicat  non  licere,  non  ideo  tamen  eos  damnat 
rerum  publicarum  moderatores,  qui,  magni  alicujus  aut  adipiscendi 
boni,  aut  prohibendi  caussa  mali,  moribus  atque  usu  patienter  ferunt, 
ut  ea  habeant  singula  in  civitate  locum.  Atque  illud  quoque  magno- 
pere  cavere  Ecclesia  solet  ut  ad  amplexandam  fidem  catholicam  nemo 
invitus  cogatur,  quia,  quod  sapienter  Augustinus  monet,  credere  non 
potest  homo  nisi  volens.1 

XXII.  Simili  ratione  nee   potest  Ecclesia   libertatem    probare   earn, 
quae  fastidium  gignat  sanctissimarum  Dei  legum,  debitamque  potestati 
legitimae  obedientiam  exuat.     Est  enim  licentia  verius,  quam  libertas  ; 
rectissimeque  ab  Augustino  libertas  perditionis?  a   Petro  Apostolo  vela- 
men  malitiae?  apellatur  ;  immo,  cum  sit  praeter  rationem,  vera  servitus 
est :  gui,  enim, /acti  pecca/um,  servus  est  peccati. 4     Contra  ilia  germana 
est  atque  expetenda  libertas,  quae  si   privatim  spectetur,  erroribus  et 
cupiditatibus,  teterrimis  dominis,  hominem  servire  non  sinit ;  si  publice, 
civibus  sapienter  praeest,  facultatem  augendorum  commodorum  large 
ministrat,  remque  publicam  ab  alieno  arbitrio  defendit.     Atqui  hones- 
tarn   hanc   et  homine   dignam    libertatem,   Ecclesia  probat  omnium 
maxime,  eamque  ut  tueretur  in  populis  firmam  atque   integram,    eniti 
et  contendere  numquam  destitit. 

XXIII.  Revera  quae  res  in  civitate  plurimum  ad  communem  salutem 
possunt ;  quae  sunt  contra  licentiam  principum  populo  male  consulen- 
tium  utiliter  institutae  ;  quae  summam  rempublicam  vetant  in  muni- 
cipalem  vel  domesticam   rem   importunius  invadere  ;  quae  valent  ad 
decus,  ad  personam  hominis,  ad  aequabilitatem  juris  in  singulis  civibus 
conservandam  :  earum  rerum  omnium  Ecclesiam  catholicam  vel  inven- 
tricem  vel  auspicem  vel  custodem    semper   fuisse,  superiorum   aetatum 
monumenta  testantur.     Sibi  igitur  perpetuo  consentiens,   si    ex   altera 
parte  libertatem  respuit  immodicam,    quae  et   privatis   et  populis   in 
licentiam  vel  in  servitutem  cadit,  ex  altera  volens  et  libens  anlplectitur 
res  meliores,  quas  dies  afferat,  si  vere  prosperitatem  contineant  hujus 
vitae,  quae  quoddam  est  velut  stadium  ad    alteram    eamque    perpetuo 
mansuram.      Ergo  quod  inquiunt,  Ecclesiam  recentiori  civitatum  invi- 
dere  disciplinae,  et  quaecumque  horum  temporum   ingenium  peperit, 

*)  Tract,  xxvi.  in  Joan,  n.  2.  2)  Epist.  cv.  ad  donaiistas,  cap.  n,  n.  9. 

3)  I.  Petr.  ii.  16.  4)  Joan  viii.  34. 


ENCYCLICAL  1MMORTALE  DEL  133 

omnia  promiscue  repudiare,  inanis  est  et  jejuna  calumnia.  Insaniam 
quidem  repudiat  opinionum  :  improbat  nefaria  seditionum  studia,  iU 
lumque  nominatim  habitum  animorum,  in  quo  initia  perspiciuntut 
voluntarii  discessus  a  Deo  :  sed  quia  omne,  quod  verum  est,  a  Deo 
proficisci  necesse  est,  quidquid,  indagando,  veri  attingatur  agnoscit 
Ecclesia  velut  quoddam  divinae  mentis  vestigium.  Cumque  nihil  sit 
in  rerum  natura  veri,  quod  doctrinis  divinitus  traditis  fidem  abroget, 
multa  quae  adrogent,  omnisque  possit  inventio  veri  ad  Deum  ipsum 
vel  cognoscerrdum  vel  laudandum  impellere,  idcirco  quidquid  accedat 
ad  scientiarum  fines  proferendos,  gaudente  et  libente  Ecclesia  semper 
accedat  ;  eademque  stuodiose,  ut  solet,  sicut  alias  disciplinas,  ita  illas 
etiam  fovebit  ac  provehet,  quae  positae  sunt  in  explicatione  naturae. 
Quibus  in  studiis,  non  adversatur  Ecclesia  si  quid  mens  reperit  novi  ; 
non  repugnat  quin  plura  quaerantur  addecuscommoditatemque  vitae  ; 
immo  inertiae  desidiaeque  inimica,  magnopere  vult  ut  hominum  in- 
genia  uberes  ferant  exercitatione  et  cultura  fructus  ;  incitamenta  praebet 
ad  omne  genus  artium  atque  operum  ;  omniaque  harum  rerum  studia 
ad  honestatem  salutemque  virtute  sua  dirigens,  impedire  nititur,  quo- 
minus  a  Deo  bonisque  coelestibus  sua  hominem  intelligentia  atque  in- 
dustria  deflectat. 

XXIV,  Sed  haec,  tametsi  plena  rationis  et  consilii,  minus  probantur 
hoc  tempore,  cum  civitates  non  modo  recusant  sese   ad  christianae  sa- 
pientiae  referre  formam,  sed  etiam  videntur  quotidie  longius  ab  ea  velle 
discedere.     Nihilominus  quia  in  lucem  prolata  veritas  solet  sua   sponte 
late  flu  ere,  hominumque    inentes  sensim    pervadere,  idcirco  Nos  con- 
scientia  maximi  sanctissimique  officii,  hoc  est  Apostolica,  qua  fungimur 
ad  gentes  universas,    legatione    permoti,    ea  quae   vera  sunt,  iibere,  ut 
debemus,  eloquimur  ;    non  quod  non  perspectam  habeamus  rationem 
temporum,  aut  repudianda  aetatis  nostrae   honesta  atque  utilia  incre- 
menta  putemus,  sed  quod  rerum  publicarum  tutiora  ab  offensionibus 
itinera  ac  ftrmiora  fundamenta    vellemus,   idque  incolumi  populorum 
germana  libertate;  in  hominibus  enim  mater  et  custos  optime  libertatis 
veritas  est :  veritas  liber  abii  vos.1 

XXV.  Itaque  in  tarn  difficili  rerum  cursu,  catholic!  homines,  si  Nos, 
ut  oportet,   audierint,    facile    videbunt  quae  sua  cujusque  sint  tarn  in 
opiniombw ,  quam  inyfc/& official     Et  in  opinando  quidem,  quaecumque 
Pontifices  Romani  tradiderint  vel  tradituri  sunt,  singula   necesse  est  et 
tenere  judicio  stabili  comprehensa,  et   palam,  quoties  res   postulaverit,- 
profiteri.     Ac  nominatim  de  iis,  quas  libertates  vocant  novissimo  tempore 
quaesita?,  oportet  Apostolicae  Sedis  stare  judicio,  et  quod  ipsa  senserit, 

» )  Joan  viii.  32. 


THE  PASTOR. 


idem  sentire  singulos.  Cavendum,  ne  quern  fallat  honesta  illarum 
species;  cogitandumque  quibus  ortae  initiis,  et  quibus  passim  susten- 
tentur  atque  alantur  studiis.  Satis  jam  est  experiendo  cognitum,  qua- 
rum  illae  rerum  eifectrices  sint  in  civitate, — eos  quippe  passim  genuere 
fructus,  quorum  probos  viros  et  sapientes  jure  poemteat.  Si  talis  ali- 
cubi  aut  reapse  sit,  aut  fingatur  cogitatione  civitas,  quae  christianum 
nomen  insectetur  proterve  et  tyrannice,  cum  eaque  conferatur  genus  id 
reipublicae  recens,  de  quo  loquimur,  poterit  hoc  videri  tolerabilius. 
Principia  tamen,  quibus  nititur,  sunt  profecto  ejusmodi,  sicut  ante  dix- 
imus,  ut  per  se  ipsa  probari  nemini  debeant. 

XXVI.  Potest  autem  aut  in  privatis  domesticisque  rebus,  aut  in 
publicis  actio  versari.  Privatim  quidem  primum  ofncium  est  praeceptis 
evangelicis  diligentissime  conformare  vitam  et  mores,  nee  recusare  si 
quid  Christiana  virtus  exigat  ad  patiendum  tolerandumque  paulo  diffi- 
cilius.  Debent  praeterea  singuli  Ecclesiam  sic  diligere,  ut  commu- 
nem  matrem;  ejusque  et  servare  obedienter  leges,  et  honori  servire,  et  jura 
salva  velle ;  conarique,  ut  ab  iis,  in  quos  quisque  aliquid  auctoritate 
potest,  pari  pietate  colatur  atque  ametur.  Illud  etiam  publicae  salutis 
interest  ad  rerum  urbanarum  administrationem  confe-rre  sapienter  ope- 
ram  j  in  eaque  studere  maxime  et  efficere,  ut  adolescentibus  ad  religio- 
nem,  ad  probos  mores informandis,earatione,  qua  aequumestchristianis, 
publice  consultum  sit:  quibus  ex  rebus  magnopere  pendet  singularum 
Salus  civitatum.  Item  catholicorum  hominum  operam  ex  hoc  tam- 
quam  augustiore  campo  longius  excnrrere,  ipsamque  summam  rem- 
publicam  complecti,  genera tim  utile  est  atque  honestum.  Gemratim 
eo  dicimus,  quia  haec  piaecepta  Nostra  gentes  universas  attingunt. 
Ceterum  potest  alicubi  accidere,  ut,  maximis  justissimisque  de  caussis, 
rempublicam  capessere  in  muneribusque  politicis  versari  nequaquam 
expediat.  Sed  peneratim,  ut  diximus,  nullam  velle  rerum  publicarum 
partem  atiingere  tarn  esset  in  vitio,  quam  nihil  ad  communem  utilita- 
tem  afferre  studii,  nihil  operae ;  eo  vel  magis  quod  catholici  homines 
ipsius,  quamprofitentur,  admonitionedoctrinae,  ad  remintegre  et  ex  fide 
gerendam  impelluntur.  Contra,  ipsis  otiosis,  facile  habenas  accepturi 
sunt  ii,  quorum  opiniones  spem  salutis  haud  sane  magnam  afferant. 
Idque  esset  etiam  cum  pernicie  conjunctum  christiani  nominis  :  prop- 
terea  quod  plurimum  possent  qui  male  essent  in  Ecclesiam  animati  ; 
minimum,  qui  bene.  Quamobrem  perspicuum  est,  ad  rempublicam 
adeundi  caussam  esse  justam  caiholicis  :  nonenim  adeunt,  neque  adire 
debent,  ob  earn  caussam,  ut  probent  quod  est  hoc  tern  pore  in  rerum 
publicarum  rationibus  non  honestum  ;  sed  ut  has  ipsas  rationes,  quoad 
fieri  potest,  in  bonum  publicum  transferant  sincerum  atque  verum,  des- 


ENCYCLICAL  1MMORTALE  DEL  135 

tinatum  animo  habentes,  sapientiam  virtutemque  catholicae  religionis, 
tamquam  saluberrimum  succum  ac  sanguinem,  in  omnes  reipublicae 
venas  inducere. 

XXVII.  Haud  aliter  actum    in  primis   Ecclesiae   aetatibus.     Mores 
enim  et  studia  ethnicorum  quam  longissimeastudiis  abhorrebant  mori- 
busque  evangelicis  :  christianos  tamen  cernere  erat  in    media  supersti- 
tione  inconuptos  semperque  sui  similes  animose,  quacumque   daretur 
aditus,  inferre  sese.      Fideles  in  exemplum  principibus,  obedientesque, 
quoad   fas   esset,    imperio    legum,    fundebant   mirificum    splendorem 
sanctitatis  usquequaque  ;  prodesse   studebant  fratribus,  vocare   ceteros 
ad  sapientiam  Christi,  cedere  tamen  loco  atque  emori  for  liter  parati,  si 
honores,  si  magistratus,  si  imperia  retinere,  incolumi   virtute,  nequivis- 
sent.     Qua  ratione  celeriter  instituta  Christiana  non  modo    in   privatas 
domos,  sed  in  castra,  in  curiam,  in   ipsam    regiam    invexere.      "  Hes- 
terni  sumus,  et  vestra  omniaimplevimus, — urbes,  insulas,  castella,  mu- 
nicipia,  conciliabula,  castra   ipsa,  tribus,   decurias,  palatium,  senatum, 
forum  : "  l  ita  ut  fides    Christiana,   cum   Evangdium    publice   profiteri 
lege  licuit,  non  in  cunis  vagiens,  sed  adulta  et  jam  satis  firma  in   mag- 
na  civitatum  parte  apparuerit. 

XXVIII.  Jamvero  his  temporibus  consentaneum  est,   haec  majorum 
exempla    renovari.     Catholicos    quidem,    quctquot     digni    sunt    eo 
nomine,    primum   omnium   necesse  est  amantissimos   Ecclesiae  filios 
et   esse  et  videri  velle  ;  quae  res  nequeant  cum   hac  laude  consistere, 
eassineciinctatione    respuere  ;  institutis  populorum,  quantum  honeste 
fieri  potest,   ad  veritatis  justitiaeque  patriocinium   uti  ;    elaborare,   ut 
'constitutum  naturae  Deique  lege  modum  libertas  agendi  ne  transiliat ; 
dare  operam   ut  ad  earn,   quam    diximus,   christianam    similitudinem 
et   formam  omnis  respublica  traducatur.     Harum  rerum  adipiscenda- 
rum  ratio  constitui  uno  certoque  modo  haud  commode  potest,   cum 
debeat    singulis    locis    temporibusque,    quae    sunt    multum  inter  se 
disparia,    convenire.       Nihilominus   conservanda    in    primis     est    vo- 
luntatum   concordia,    quaerendaque    agendorum    similitudo.     Atque 
optime     utrumque    impetrabitur,     si    praescripta    Sedis    Apostolicae 
legem  vitae   singuli   putent,  atque  episcopis  obtemperent,   quos  Spi- 
ritus     Sane/us    posuit  regere    Ecclesiam    Dei*      Defensio  quidem  cath- 
olici    nominis    necessario    postulat   ut    in  profitendis   doctrinis,    quae 
ab   Ecclesia    traduntur,    una    sit   omnium    sententia   et   summa  con- 
stantia  ;    et   Jiac  ex   parte  cavendum    ne  quis  opinionibus    falsis  aut 
ullo  modo  conniveat    aut   mollius    resistat,     quam    veritas    patiatur. 
De  iis  quae  sunt    opinabilia,    licebit  cum   moderatione  studioque  in- 

')  Tertull.  Apol.  n.  37.  2)  Act.  xx.  28. 


136  THE  PASTOR. 


dagandae  veritatis  disputare,  piocul  tamen  suspicionibus  injuriosisr 
criminationibusque  rnutuis.  Quam  ad  rem  ne  animorum  conjunctio 
criminandi  temeritate  dirimatur,  sic  intelligant  universi  ;— integritatem 
professionis  catholicae  consistere  nequaquam  posse  cum  opinionibus  ad 
naturalismum  ml  rationalismum  accedentibus,  quarum  summa  est  tollere 
funditus  instituta  Christiana,  hominisque  stabilire  in  societate  principa- 
tum,  posthabito  Deo  ; — pariter  non  licere  aliam  officii  formam  privatim 
sequi,  aliam  publice,  ita  scilicet  ut  Ecclesiae  auctoritas  in  vita  privata 
observetur,  in  publica  respuatur.  Hoc  enim  esset  honesta  et  turpia 
conjungere,  hominemque  secum  facere  digladiantem,  cum  contra 
debeat  sibi  semper  constare,  neque  ulla  in  re  ullove  in  geneie  vitae  a 
virtute  Christiana  deficere. 

XXIX.  Verum  si  quaeratur  de  rationibus  mere  politicis,  de  optimo 
genere  reipublicae,  de  ordinandis  alia  vel  alia  ratione  civitatibus,  uti- 
que  de  his  rebus  potest  honesta  esse  dissensio.  Quorum  igitur  cognita 
ceteroqui  pietas  est,  animusque  decreta  Sedis  Apostolicae  obedienter 
accipere  paratus,  iis  vitio  verti  dissentaneam  de  rebus,  quas  diximus, 
sententiam  justitia  non  patitur;  multoque  est  major  injuria,  si  in  crimen 
violatae  suspectaeve  fidei  catholicae,  quod  non  semel  factum  dolemus, 
adducantur.  Omninoque  istud  praeceptum  teneant  qui  cogitationes 
suas  sclent  mandare  litteris,  maximeque  ephemeridum  auctores.  In 
hac  quidem  de  rebus  maximis  contentione  nihil  est  intestinis  concerta- 
tionibus,  vel  partium  studiis  relinquendum  loci,  sed  conspirantibus 
animis  studiisque  id  debent  universi  contend-'re,  quod  est  commune 
omnium  propositurn,  religionem  remque  publicam  conservare.  Si 
quid  igitur  dissidiorum  antea  fuit,  opoitet  voluntaria  quadam  ob- 
livione  conterere:  si  quid  temere,  si  quid  injuria  actum,  ad  quoscum- 
que  demum  ea  culpa  pertineat,  compensandum  est  caritate  mutua. 
et  praecipuo  quodam  omnium  in  Apostolicam  Sedem  obsequio  re- 
dimendum.  Hac  via"  duas  res  praeclarissimas  catholici  consecuturi 
sunt: — alteram,  ut  adjutores  sese  impertiant  Ecclesiae  in  conservanda 
propagandaque  sapientia  Christiana;  alteram  ut  beneficio  maximo-af- 
ficiant  societatem  civilem,  cujus,  malarum  doctrinarum  cupiditatumque 
caussa,  magnopere  periclitatur  salus. 

Haec  quidem,  Venerabiles  Fratres,  habuimus,  quae  universis  catho- 
lici orbis  gentibus  traderemus  de  civitatum  constitutione  Christiana 
officiisque  civium  singulorum. 

Ceterum  implorare  summis  precibus  oportet  coeleste  praesidium, 
orand-usque  Deus,  ut  haec,  quae  ad  ipsius  gloriam  communem- 
que  humani  generis  salutem  cupimus  et  conamur,  optatos  ad  exitus 
idem  Ipse  perducat,  cujus  est  illustrare  hominum  mentes,  peimovere 


ENCYCLICAL  1MMORTALE  DEL  137 


voluntates.  Divinorum  autem  beneficiorum  auspicem,  et  paternae 
benevolentiae  Nostrae  testem  vobis,  Venerabiles  Fratres,  et  clero 
populoque  universe  vestrae  fidei  vigilantiaeque  commisso  Apostoli- 
cam  Benedicticnem  peramanter  in  Domino  impertimus. 

Datum  Romae  apud  S.  Petrum  die  i  Nov.  an.  MDCCCLXXXV., 
Pontificatus  Nostri  anno  octavo. 

LEO  PP.  XIII. 

[Those  who  wish  to  use  the  English  or  make  the  contents  of  the  famous  ency- 
clical 1  minor  tale  Dei  known  to  lay  persons,  Protestant  or  Catholic,  can  procure 
copies  in  pamphlet  form  for  a  few  cents  from  the  Catholic  Universe,  Cleveland. 
Ohio.— ED.] 

IMMOVABILITY. — Whether  immovability  be  formally  acknowledged 
as  an  attribute  of  some  or  of  all  the  rectors  in  the  United  States,  it 
will  have  no  appreciable  effect  on  present  discipline.  Bishops  will  be 
always  free  to  remove  from  the  parochial  office  "etiam  tanquam  Sedis 
Apostolicae  delegati,"  (Trent  xxi.  c.  6.)  rectors  ignorant  and  illiterate, 
"  qui  sacris  minus  apti  sunt  officiis."  Among  the  "ignorant  and  il- 
literate "  here  alluded  to,  canonists  number  all  who  lack  the  practical 
wisdom  to  manage  the  affairs  of  a  parish,  no  matter  how  respectable 
may  be  their  theoretical  and  theological  acquirements.  The  necessity 
of  protecting  the  spiritual  interests  of  the  parishioners  outweighs  any 
jus  that  the  incompetent  rector  may  pretend  to.  Consequently  there 
is  no  danger  of  a  plethoric  drone  being  able  to  evade  removal  from 
office.  A  fortiori  the  rector  who  destroys  his  own  usefulness  in  a 
parish  by  scandal  given,  or  by  developing  a  "talent  for  turbulence," 
setting  the  people  by  the  ears,  and  keeping  the  parish  in  a  constant 
turmoil,  must  be  superseded.  In  these  and  similar  cases,  not  only 
common  sense  but  the  written  law  obliges  the  ordinary  to  take  action, 
and  by  the  proper  legal  steps,  quietly,  if  possible,  but  effectually  at  any 
rate,  deprive  such  a  rector,  be  he  called  movable  or  immovable,  of  the 
power  of  doing  further  injury  to  the  spiritual  interests  of  the  people. 
The  only  difference  between  the  rectors'  formally  named  as  immovab'e 
and  their  confreres,  will  be  that  the  ordinary  can  divide  the  parishes  of 
the  latter  according  to  his  good  judgment,  —observing  only  the  prin- 
ciples of  natural  justice  and  equity,  whereas  he  cannot  divide  the  par- 
ishes of  the  former  without  observing  the  forms  of  law. 

NOTA:  In  judicialibus  sententiis  trinas  monitiones  requiri,  aut  sal- 
tern unam,  quae  loco  trium  stet,  quatenus  censura pro  crimim  irroganda 
sit;  nullam  vero  requiri  monitionem  quum  simplex  censura  me.didnalis 
alicui  infligitur,  non  ad  ulciscendum  crimen  sed  ad  contumacis  emen- 
dationem.  — Vid.  Ada,  xi.  143  seq. 


THE  PASTOR. 


THE  JUBILEE  OF  1886. 


SS.    DOMINI    NOSTRI    LEONIS 
PAPAE  XIII. 

Venerabiles  Fratres :    Salutem  et  Apos- 
tolicam  Benedictionem : 

I.  Quod  auctoritate  Apostolica  semel 
jam  atque  iterum  decrevimus,  ut  annus 
sacer  toto  orbe  christiano  extra  ordinem 
ageretur,  oblatis  bono  publico  coelestium 
munerum  thesauiis,  quorum  est  in  Nos- 
tra  potestate  dispensatio,  idem  placet  in 
annum   proximum,    Deo  favente,  decer- 
nere. 

II.  Cujus  utilitas  rei  fugere  vos,  Ven- 
erabiles Fratres,  nequaquam  potest  gna- 
ros  temporum  ac  morum :  sed  quaedam 
singularis  ratio  facit,  ut  in  hoc  consilio 
Nostro  major,  quam  fortasse  alias,  ines- 
se  opportunitas  videatur.     Nimirum  cum 
de  civitatibus   superiore   epistola  Ency- 
clica  docuerimus,  quanti  intersit,  eas  ad 
veritatem   formamque   christianam   pro- 
pius  accedere,  intelligi  jam  licet  quam  sit 
huic  ipsi  proposito  Nostro  consentane- 
um   dare   operam,  quibuscumque  rebus 
possumus,  ut  vel  excitentur  homines  ad 
Christianas  virtutes,  vel  revocentur.     Ta- 
lis   est  enim   civitas,    qualis   populorum 
fingitur  moribusr.et  quemadmodum  aut 
navigii   aut  aedium  bonitas  ex  singula- 
rum  pendent  bonitate  aptaque  suis  locis 
collocatione  partium,  eodem  fere  modo 
rerum  cursus  publicarum  rectus  et  sine 
offensione  esse  non  pctest,  nisi   rectim 
vitae    cives    consequantur    viam.      Ipsa 
disciplina    civilis,    et   ea    omnia   quibus 
vitae  publicae  constat'actio,  nonnisi  auc- 
toribus  hominibus  nascuntur,  intereunt : 
homines  autem  s'uarum  solent  opinionum 
morumque  expressam  imaginem  iis  re- 
bus amngere.     Quo  igitur  eis  praeceptis 
Nostris  et  imbuantur  penitus  animi,  et, 
quod  caput  est,  quotidiana  vita  singulo- 
rum  regatur,   enitendum   est   ut  singuli 
inducant     animum     christiane     sapere, 
christiane  agere  non  minus  publice  quam 
privatim. 


ENCYCLICAL  OF  HIS  HOLINESS 
LEO  XIII. 

Venerable   Brothers:    Greeting  and  the 
Apostolic  Benediction  : 

1.  We  have  already,  by  our  apostolic 
authority,    granted     two     extraordinary 
jubilees  to  the  Christian   world,  opening 
for   that   purpose    all   the   treasures    of 
spiritual  grace  of  which   we  have  been 
made   the   dispenser.     We   now  decree 
that  a  like  jubilee   be  held,  with    God's 
blessing,  during  the  coming  year. 

2.  You,  venerable  brothers,  who  are 
familiar  with  the  age   and   its   manners, 
will  at  once  see   the  benefit   of  such   a 
concession ;    but     there     is,   besides,   a 
greater  opportuneness  in  our  design  of 
granting  it  than  might  otherwise  appear 
at   first   sight.     For  in  our  last  encycli- 
cal letter  on  the  constitution  of  civil  so- 
ciety, as  we  showed  how  necessary  it  is 
that  States  should  be  moulded  on  Chris- 
tian truth  and  principles,  so  now  it  may 
be  easily  perceived  how  closely  it  agrees 
with  our  purpose  in  that  letter,  to  exert 
ourselves  in  every  possible  way  to  urge 
all  men   forward  in   the   practice  of  the 
Christian  virtues,  or  to  bring  them  back 
to   the   same.     A  State  is   such   as   the 
manners  of  its   people    make   it.     And 
just  as  the  excellence  of  a  ship   or  of  a 
house  depends  on  the  excellence  of  each 
of  its  parts,  and  of  the  fit  disposition  of 
these  parts,  even  so  the  course  of  public 
affairs  can    neither   be  in    the  right  di- 
rection   nor    go     on     smoothly     unless 
the     citizens     follow    a     right    rule    of 
life.       The     orderly     government   of    a 
State,    as   well   as   all  those   conditions 
which  make  up   public   life,  it    depends 
on  the   citizens  themselves    to   create  or 
to  destroy.     Men    stamp    on  public  af- 
fairs  the   impress    of  their  own    private 
lives.       In    order,    therefore,    that    our 
teaching  may  penetrate   deeply  into   the 
minds  of  all,  and,  what  is  most  import- 


THE  JUBILEE  OF  1886. 


139 


III.  Atque  in  ea  re  tanto  mnjor  est 
adhibenda  contentio,  quanto  plura  im- 
pendent undique  pericula.  Non  enim 
exiguam  partem  magnae  illae  patrurn 
nostrorum  virtutes  cessere  ;  cupiditates, 
quae  per  se  vim  habent  maximam,  majo- 
rem  licentia  quaesiverunt;  opinionum 
insania,  nullis  aut  parum  aptis  compres- 
sa  frenis,  manat  quotidie  longius;  ex  iis 
ipsis,  qui  recte  sentiant,  plures  praepos- 
tero  quodam  pudore  deterriti  non  audent 
id  quod  sentiunt  libere  profiteri,  multo- 
que  minus  reipsa  perficere ;  deterrimo- 
rum  vis  exemplorum  in  mores  populares 
passim  influit ;  societates  hominum  non 
honestae,  quae  a  Nobismetipsis  alias  des- 
ignatae  sunt,  flagitiosarum  artium  scien- 
tissimae,  populo  imponere,  et  quotquot 
possunt,  a  Deo,  a  sanctitate  officiorum,  a 
fide  Christiana  abstrahere  atque  abalien- 
are  contendunt. 


IV.  Tot  igitur  prementibus  mails, 
quae  vel  ipsa  diuturniras  majora  facit, 
nullus  est  Nobis  praetermittendus  locus, 
qui  spem  sublevationis  aliquam  afferat. 
Hoc  consilio  et  hac  spe  sacrum  Jubilae- 
um  indicturi  sumus,  monendis  cohortan- 
disque  quotquot  sua  est  cordi  salus,  ut 
colligant  paullisper  sese,  et  demersas  in 
terram  cogitationes  ad  meliora  traducant. 
Quod  non  privatis  solum,  sed  toti  futu- 
rum  est  reipublicae  salutnre,  propterea 
quod  quantum  singuli  profecerint  in  ani- 
mi  perfectione  sui,  tantundem  honestatis 
ac  virtutis  ad  vitam  moresque  publicos 
accedet. 


ant,  that  they  may  regulate  the  diily 
actions  of  men,  we  have  to  make  every 
effort  to  induce  them  to  think  as  be- 
comes Christians,  to  live  as  becomes 
Christians,  not  in  private  only,  but  also 
in  public. 

3.  In   all  this,  indeed,   our   exertions 
should  be  all  the  more   strenuous,  that 
we  are  surrounded  by  more  threatening 
dangers.     We  have   in  no  small   degree 
fallen   away  from   the  high   standard  of 
virtue   followed   by    our   fathers.      The 
passions,  so   powerful   by   nature,  have 
drawn   still   greater   power   from  unre- 
strained liberty.     We  daily  see  the  mad- 
ness begotten  of  the  conflict  of  opinions, 
spreading  further   in  the   absence  of  all 
checks,  or  through  the  actions  of  feeble 
preventives.      Even    among    the    men 
who  judge  soundly  of   things,  there  are 
many  whom   a  silly  fear  prevents   from 
freely  expressing  their   convictions,  and 
much   more   from   acting   up    to   them. 
Meanwhile,   the    popular    manners   are 
sadly  corrupted   by  the   influence  of  the 
very  worst  examples.     There   are  crimi- 
nal  societies,  named  by   us   on  preced- 
ing    occasions,     that    are     thoroughly 
skilled  in   the   use   of  the   most   guilty 
artifices,  and   which  impose   themselves 
upon  the  people,  laboring  by  might  and 
main  to  turn  men  away  from  God,  from 
the   performance    of    the    most    sacred 
duties,    and    the    knowledge   and   pro- 
fession of  the  Christian  faith. 

4.  With  these  evils  pressing  in  upon 
us   from  all   sides,  and  which   their    in- 
veterateness   renders   more   formidable, 
we  are   bound  to  use  every   means  that 
can  afford   even  a  hope  of  diminishing 
the  mischief  done.     For   this   purpose, 
and   with   this   hope,  we   proclaim    this 
jubilee,  warning   and  exhorting  all  who 
have  at  heart   their    own    salvation   to 
collect  their   thoughts   awhile  and  to  lift 
up  their  minds  from  the  things  of  earth 
to   the   contemplation   of    those   above. 
They  will  further  not  only  their  individ- 
ual  salvation,    but   that   of    the    whole 


THE  PASTOR. 


Christian  state.  For  just  in  proportion 
as  individuals  advance  toward  spiritual 
perfection  must  the  public  standard  of 
integrity  and  virtue  be  elevated. 

V  Sed  optatum  rei  exitum  videtis,  5-  The  carrying  out  of  our  inten- 
Venerabiles  Fratres,  in  opera'et  diligen-  tion  must,  as  you  are  aware,  depend 
tia  vestra  ma<mam  partem  esse  positum,  chiefly  on  your  co-operation  and  diligent 
cum  apte  studioseque  populum  praepa-  zeal,  venerable  brothers;  for  yours  ,t 
rare  necesse  sit  ad  fructus,  qui  propositi  is  to  prepare  your  flocks  by  proper  care 
5unt  rite  percipiendos.  Erit  igitur  cari-  to  gather  the  benefits  which  are  here 
tatis'sapientiaeque  vestrae  lectis  sacerdo-  held  forth  to  them.  Your  fatherly  love 
tibus  id  negotium  dare,  ut  piis  concioni-  for  your  people  and  your  wisdom  will 
bus  ad  vulgi  captum  accommodatis  select  priests  who  shall  teach  the  people 
multitudinem  erudiant,  maximeque  ad  by  pious  instructions  adapted  to  the  un- 
poenitentiam  cohortentur,  quae  est,  derstanding  of  their  hearers,  and  espec- 
auctore  Augustino,  bonornm  et  numilium  ially  fitted  to  move  them  to  repentance, 
jideliumpoenaquotiuiana,Mqnapectora  which,  according  to  St.  Augustine,  is 
tundimus,  dicentes:  dimitte  nobis  debita  "  the  daily  penance  of  good  and  humble 
nostm  i  .  believers,  causing  us  to  strike  our 

breasts,    and   to   say,    'Forgive   us   our 
trespasses.'  " 

VI.  Poenitentiam,  quaeque  pars  ejus  6.  It  is  not  without  a  purpose  that 
est,  voluntariam  corporis  castigationem  we  speak,  first  of  all,  of  repentance,  and 
non  sine  caussa  primo  commemovamus  of  what  is  a  part  of  penance — the  volun- 
loco.  Nostis  enim  morem  saeculi .-  li-  tary  mortification  of  the  flesh.  You 
bet  plerisque  delicate  vivere,  viriliter  know  what  the  way  of  the  world  is. 
animoque  magno  nihil  agere.  Qui  cum  Most  people  lead  a  life  of  indulgence  ; 
in  alias  incidunt  miserias  multas,  turn  they  are  unaccustomed  to  any  effort  that 
fingunt  saepe  caussas,  ne  salutaribus  EC-  requires  manly  vigor  or  greatness  of 
clesiae  legibus  obtemperent,  onus  rati  soul.  Besides  the  many  sad  habits  thus 
sibi  gravius,  quani  tolerari  possit,  im-  contracted,  they  generally  find  excuses 
positum,  quod  vel  abstinere  certo  ci-  for  not  obeying  the  laws  of  the  Church, 
borum  gen  ere,  vel  jejunium  servare  To  them  it  seems  an  intolerable  burden 
paucis  anni  diebus  jubeantur.  Hac  en-  to  refuse  themselves  the  use  of  certain 
ervati  consuetudine,  mirum  non  est  si  kinds  of  food,  or  to  fast  on  the  few  days 
sensini  totos  se  cupiditatibus  dedant  prescribed  throughout  the  year.  Ener- 
majora  poscentibus.  Itaque  lapses  aut  vated  by  such  habits  of  laxity,  it  is  not 
proclives  ad  mollitiam  animos  consen-  surprising  that  these  peisons  allow 
taneum  est  ad  temperantiam  revocare;  themselves  to  be  carried  away  by  pas- 
proptereaque,  qui  ad  populum  dicturi  sions  which  are  ever  crying  out  for  new 
sunt,  diligenter  et  enucleate  doceant,  gratifications.  It  is,  therefore,  proper 
quod  non  modo  Evangelica  lege,  sed  to  recall  to  temperance  souls  enslaved 
etiam  natural!  ratione  praecipitur,  im-  by  indulgence  or  inclined  toward  it. 
perare  sibimetipsi  et  domitas  habere  Hence  those  who  preach  to  the  people 
cupiditates  unumquemque  oportere ;  nee  should  teach  them  carefully  and  con- 
expiari,  nisi  poenitendo,  posse  delicta.  vincingly  that  we  are  all  of  us  bound, 

not  merely  by   the  law   of   the   Gospel, 
but  even  by  the   dictate  of  natui-al  rea- 

')  Epist.  1 08. 


THE  JUBILEE  OF  1886. 


141 


VII.  Et  huic,  de  qua  loquimur,  vir- 
tuti,  ut  diuturna  'permaneat,  non  inepte 
consuitum  fuerit,  si  rei  stabiliter  institu- 
tae  quasi  in  fidem  tutelamque  tradatur. 
Quo  id  pertineat,  facile,  Venerabiles 
Fratres,  intelligitis; — illuc  scilicet,  ut 
sodalium  Franciscalium  Ordinem  Ter- 
tium,  quern  saecularem  nominant,  in 
dioecesi  quisque  vestra  tueri  et  amplifi- 
care  perseveretis.  Profecto  ad  conser- 
vandum  alendumque  poenitentiae  in 
Christiana  multitudine  spiritum,  pluri- 
mum  omnino  valitura  sunt  exempla  et 
gratia  Frandsci  Assisiensis  Patris,  qui 
cum  summa  innocentia  vitae  tantum  con- 
junxit  studium  castigandi  sui,  et  Jesu 
Christi  crucifixi  imaginem  non  minus 
vitaet  moribus,  quam  impressis  divini- 
tus  signis  retulisse  videatur.  Leges 
ejus  Ordinis,  quas  opportune  temperavi- 
mus,  longe  sunt  ad  perferenclum  leves : 
momentum  ad  christianam  virtutem  ha- 
bent  non  leve. 


VIII.  Deinde  vero  in  his  privatis 
publicisque  tantis  necessitatibus,  cum 
tota  spes  salutis  utique  in  patrocinio  tu- 
telaque  Patris  coelestis  consistat,  magno- 
pere  vellemus,  studium  precandi  con- 
stans  et  cum  fiducia  conjunctum  revivis- 
cere.  In  omni  magno  christianae  rei- 
publicae  tempore,  quoties  Ecclesiae 
usuvenit,  ut  vel  externis  periculis,  vel 
intestinis  premeretur  incommodis,  prae- 
clare  majores  nostri,  sublatis  in  coelum 
suppliciter  oculis,  docuerunt,  qua  ratione 
et  unde  lumen  animi,  unde  vim  virtutis 
et  apta  temporibus  adjumenta  petere 
operteret.  Inhaerebant  enim  penitus  in 


son,  to  be  masters  of  ourselves  and  to 
keep  our  passions  and  inclinations  in 
subjection,  and  that  the  only  way  of 
cancelling  our  sins  is  by  salutary  pen- 
ance. 

7.  Now,   to    make    this  practical  vir- 
tue of  penance  a  something  which  shall 
continue  to  endure,   it  may  be  well  to 
call  in  the  aid  of  an  existing  society  to 
take   charge   of    the   penitents,    and   to 
watch  over  theui.     You  will  easily  un- 
derstand,  venerable    brothers,    that  we 
are    here    pointing    to    the    Franciscan 
Third  Order  of  Penance,  which   is    for 
people   in   the    world,  and   which   each 
of  you   should  continue   to   foster   and 
spread    in    his    diocese.     Assuredly   to 
preserve  and  nourish   among  the  masses 
of  the   Christian,  people   this    spirit   of 
penance,  the  greatest  help   can   be    ob- 
tained  from   the   examples  and   protec- 
tion of  that  great  saint,  Francis  of  Assisi, 
who  united  to  a   life   of  perfect  sinless- 
ness  a  great  zeal  in  chastising  his  own 
body,  so  much  so  that  he  was  seen  to 
bear  a  likeness   to  Christ  crucified,  not 
only  in  his  life  and  manners,  but  in  the 
verj-  marks  divinely   stamped  upon  his 
body.     We  have  made   timely   changes 
in  the  rules  of  that  Third  Order ;  their 
observance,    therefore,    is    a   very   light 
burden,  but  far  from  light  is  the  efficacy 
they  have  in    aiding   us    to   practise  the 
virtues  of  Christianity. 

8.  On  the  other  hand,    inasmuch    as 
in  the  deep  needs,  both  public   and  priv- 
ate,   which  we   all   experience,  our   sole 
hope  of  safety  lies  in    the   protection    of 
our  heavenly  Father,  we  are  exceeding- 
ly desirous  to  revive  the  zeal  for  perse- 
vering and  trustful  prayer.    On  every  oc- 
casion during  the  Christian   ages,  when 
the    Church     found    herself  threatened 
by  dangers  from  without,   or   disturbed 
by  internal  disorders,  it  was   the  praise- 
worthy custom  of  our   ancestors    to   lift 
their  eyes  to  heaven,  and  thereby  openly 
to  teach  the  world  how  and  whence  men 
must  seek  light   for  the  mind,  strength 


142 


THE  PASTOR. 


mentibus  ilia  Jesu  Christi  praecepta, 
petite  et  dabitur  vobis  ;  l  oportet  semper 
orare  et  non  deficere.  '2  Quibus  resonat 
Apostolorum  vox:  sine  intermissione 
orate:*  obsecro  igitur  primum  omnium 
fieri  obsecrationes,  orationes,postitlationes, 
gratianim  actioncs  pro  omnibus  homini- 
bns. 4  Quam  ad  rem  non  minus  acute 
quam  vere  illud  Joannes  Chrysostomus 
scriptum  per  similitudinem  reliquit:  quo 
moclo  homini,  cum  nudus  idemque  egens 
rebus  omnibus  suscipiatur  in  lucem, 
manus  natura  dedit,  quarum  ope  res  ad 
vitam  necessarias  sibi  compararet;  ita 
in  iis,  quae  sunt  supra  naturam,  cum 
nihil  per  se  ipse  possit,  largitus  est 
Deus  orandi  facultateni  qua  ille  sapienter 
usus,  omnia  quae  ad  salutem  requirun- 
tur,  facile  impetraret. 


IX.  His    ex    rebus    singuli   statuite, 
Venerabiles  Fratres,  quam  sit  gratum  et 
probatum    Nobis    studium   vestrum    in 
provehenda  sacrati-simi  Rosarii  religione 
his   praesertim    proximis    annis,  Nobis 
auctoribus,  positum.     Neque  est  silentio 
praetereunda  pietas  populr.ris,  quae  om- 
nibus fere  locis  videtur  in  eo  genere  ex- 
citata:  ea  tamen  ut   magis  inflammetur 
ac  perseveranter  retineatur,  summa  cura 
videndum     est.       Idque    si     insistimus 
hortari,    quod   non   semel   idem   hortati 
sumus,  nemo  mirabitur  vestrum,  quippe 
qui    imelligitis,    quanti   referat,    Rosar*i 
Marialis  apud  christianos  florere  consue- 
tudinem,    optimeque    no.-tis,    earn  '  esse 
hujus  ipsius  spiritus  precum,  de  quo.lo- 
quimur,   partem'  et    formam    quamdam 
pulcherrimam,    eamdemque    convenien- 
tem   temporibus,    usu    facilem,    utilitate 
uberrimam. 

X.  Quoniam  vero  Jubilaei  prior  et  max- 
imus  fructus,  id  quod  supra  indicavimus, 
emendatio  vitae  et  virtutis  a>  cessio  esse 
debet,  necessarian!  nominatim  censemus 


for  the  will,  and  such  assistance  as  the 
necessity  of  the  times  requires.  They 
remembered  well  and  understood  the 
injunctions  ot  Christ:  "Ask  and  it 
shall  be  given  you."  "We  ought  always 
to  pray,  and  not  to  faint."  Then  we 
have  the  words  of  the  Apostle:  "  Pray 
without  ceasing.  I  desire,  therefore, 
first  of  all,  that  supplications,  prayers, 
intercessions  and  thanksgivings  be  made 
on  behalf  of  all  mankind."  On  this  top- 
ic St.  John  Chrysostom  has  left  us  a 
comparison,  which  is  as  true  as  it  is  in- 
genious. "  Nature,"  he  says,  "  in  bring- 
ing man  naked  and  in  need  of  all  things 
into  the  world,  bestowed  upon  him  a 
pair  of  hands  with  which  to  supply  his 
need.  In  like  manner,  as  man  in  all 
things  which  are  above  the  reach  of  na- 
ture can  do  nothing  of  himself,  God  has 
given  him  the  liberty  to  pray,  by  the 
wise  use  of  which  all  can  be  obtained 
that  is  necessary  to  salvation." 

9.  From  all    this  every    one  of  you, 
venerable  brothers,    may  feel  sure  how 
grateful  to  us  is  the  zeal  shown  by  you 
in  promoting  the  devotion  of  the   Holy 
Rosary,  during  these  last  years  particu- 
larly, and  in  compliance  with  our  desire. 
We  cannot  pass  over  in  silence  the  fer- 
vor aroused,  in  this  respect,  among  the 
people  almost  everywhere;  nor   should 
the  most  zealous  efforts  be  left  unmade 
to  fan  that  flame  still   more   and  keep  it 
burning.     Nor,  furthermore,  must  it  be 
a  matter  for  surprise  if  we   insist   again 
and  again  on  this  subject,  for  you  know 
how  important  it  is   that   all  Christians 
should  cultivate  this  devotion  of  the  Ro- 
sary, and  that  this  is  one  form— a  most 
beautiful  form — of  that  spii  it  of  prayer 
we  have  been  describing— a  form,  too, 
adapted   to   our   age,   easy  of  use.  and 
productive  of  abundant  fruit. 

10.  Because,    however,    as    we    have 
shown  above,  the  first  and  greatest  good 
to  be  gathered  from  the  jubilee  is  a  re- 
form of  life  and  increase  in  virtue,  we 


')  Matth.  vii.  7.       *)  Luc.  xvm.  i.      s  )  I.  Thessal.  v.  17.       4)  Timoth,  II.  1. 


THE  JUBILEE  OF  1886. 


ejus  fugam  mail,  quod  ipsis  superiori- 
fous  litteris  Encyclicis  designarenon  prae- 
termisimus.  Intestina  intelligimus  ac 
prope  domestica  nonnullorum  ex  nostris 
dissidia,  quae  caritatis  vinculum,  vix 
dici  potest  quanta  cum  pernicie  animo- 
rum,  solvunt  aut  certe  relaxant.  Quam 
rem  ideo  rursus  commemoravimus  hoc 
loco  apud  vos,  Venerabiles  Fratres,  ec- 
clesiasticae  disciplinae  mutuaeque  cari- 
tatis custodes,  quia  ad  prohibendum 
tarn  grave  incommodum  volumus  vigi- 
lantiam  auctoritatemque  vestramperpetuo 
esse  conversam.  Monendo,  hortando, 
increpando  date  operam,  ut  omnes  solliciti 
sint  sei~uare  imitate m  spiritus  in  vinculo 
pads,  utque  redeant  ad  officium,  si  qui 
sunt  dissidiorum  auctores,  illud  in  omni 
vita  cogitantes,  Unigenitum  Dei  Filium 
in  ipsa  supremorum  appropinquatione 
cruciatuum  nihil  a  Patre  contendisse  vehe- 
mentius  quam  ut  inter  se  diligerent,  qui 
cre.derent  aut  credituri  essent  in  eum,  ut 
omnes  unum  sint,  sicut  tit  Pater,  in  me, 
et  ego  in  le,  ut  et  ipsi  in  nobis  unnm 


XI.  Itaque  de  omnipotentis  Dei  mise- 
ricordia,  ac  beatorum   Apostolorum  Pe- 
tri   et    Pauli   auctoritate   confisi   ex   ilia 
ligandi  atque   solvendi   potestate,  quam 
Nobis  Dominus  licet   indignis   contuli', 
universis    et     singulis    utriusque    sexus 
Christi  fidelibus  plenissimam  peccatorum 
omnium  inclulgentiam,  ad  generalis  Ju- 
bilaei    modum,    concedimus,    ea   tamen 
conditione  et  lege,  ut  intra  spatium  anni 
proximi  MDCCCLX\'XVI.  haec,  quae  infra 
scripta  sunt,  effecerint. 

XII.  Quotquot  Romae  sunt  cives  hos- 
pitesve    Basilicam    Lateranensem,   item 
Vaticnnam   et    Liberianam    bis    adeant : 


here  desire  to  designate  by  name  that 
particular  evil,  the  avoidance  of  which 
we  showed  in  our  last  encyclical  letter 
to  be  indispensable.  We  mean  by  that 
evil  these  dissensions  among  Catholics, 
become  almost  household  quarrels  in 
some  instances,  which,  if  they  do  not 
destroy,  certainly  weaken  greatly  the 
bond  of  charity,  with  the  most  deplor- 
able injury  to  souls.  We  again  remind 
you  of  this,  venerable  brothers  —you 
who  are  the  guardians  of  ecclesiastical 
discipline  and  brotherly  love — because 
we  wish  all  your  solicitude  and  authority 
to  be  directed  towards  putting  a  stop 
to  so  serious  an  evil.  Do  your  best, 
by  warning,  by  exhortation,  by  reproof, 
that  all  may  be  "  careful  to  observe  the 
unity  of  spirit  in  the  bond  of  peace," 
and  that  the  authors  of  this  discord, 
should  there  be  found  such,  may  be 
brought  to  a  sense  of  their  duty,  and 
meditate  as  long  as  they  live  how  the 
only  begotton  Son  of  God,  as  the  hour 
of  His  terrible  agony  drew  nigh,  asked 
nothing  of  His  Father  with  more  in- 
tense earnestness  than  that  His  present 
and  future  disciples  should  dearly  love 
each  'other,  "that  they  all  may  be  one, 
as  Thou,  Father,  in  Me,  and  I  in  Thee  ; 
that  they  also  may-be  one  as  we  also  are 
one." 

11.  Wherefore,  relying  on  the  mercy 
of  God,    and   on    the   authority   ol   the 
blessed    Apostles    Peter   and   Paul,    by 
virtue  of  that  power  of  loosing  and  bind- 
ing which  the  Lord  hath  intrusted  to  us, 
albeit   unworthy,    we  grant   to   all   and 
every  person,  of  both  sexes,  of  Christ's 
faithful,  in  the  form  of  a  general  jubilee, 
the  fullest  pardon  of  all  their  sins,   on 
these   terms   an  1   conditions,   however, 
that  within  the  space  of  the  coming  year 
1886  they  fulfil   what   is   hereafter  pre- 
scribed. 

12.  All   who   are  in   Rome,   whether 
citizens    or  strangers,    must   twice   visit 
the    Basilicas    of    St.     Peter,    St.    John 


*)  Jo.  xvn.  21. 


144  THE  PASTOR. 


ibique  aliquandiu  pro  Ecclesiae  catholicae  Lateran,  and  St.  Mary  Major,  and  there 
et  hujus  Apostolicaq  Sedis  prosperitate  pray  for  some  time  for  the  prosperity 
et  exaltatione,  pro  extirpatione  haere-  and  exaltation  of  the  Catholic  Church 
sum  omniunque  errantium  conversione,  and  of  this  Apostolic  See,  for  the  ex- 
pro  christianorum  principum  concordia  tinction  of  heresies,  and  the  conversion 
ac  totius  fidelis  populi  pace  et  unitate,  of  all  who  wander  from  the  fold;  for 
secundum  mentem  Nostram  pias  ad  De-  concord  among  Christian  sovereigns, 
um  preces  effundant.  lidem  duos  dies  and  for  peace  and  unity  among  the  entire 
esurialibus  tantum  cibisutentes  jejunent,  faithful  people  — pouring  out  their  sup- 
praeter  dies  in  quadragesimal i  indulto  plications  to  God  in  conformity  with  our 
non  comprehensos,  aut  alias  simili  stric-  intention.  Besides,  on  two  days,  other 
ti  juris  jejunio  ex  praecepto  Ecclesiae  than  those  not  comprised  in  the  Lenten 
consecrato* :  praeterea  peccata  sua  rite  Indult  or  days  set  apart  by  the  Church 
confessi  sanctissimum  Eucharistiae  sa-  for  strict  fasting,  these  persons  shall 
cramentum  suscipiant,  stipemque  ali-  observe  a  fast,  and  use  only  the  kinds . 
quam  pro  sua  quisque  facilitate,  adhibito '  of  food  permitted  on  fast  days.  More- 
in  consilium  confessario,  in  aliquod  over,  after  having  duly  confessed  their 
pium  conferant  opus,  quod  ad  propaga-  sins,  they  must  receive  the  most  holy 
tionem  et  incrementum  fidei  catholicae  Eucharist,  and  give,  in  accordance  with 
pertineat.  Integrum  unicuiquesit,  quod  their  individual  means  and  after  con- 
malit,  optare:  duo  tamen  designanda  suiting  their  confessor,  a  sum  of  money 
nominatim  putamus,  in  qm'bus  erit  opti-  for  some  good  work  destined  to  prop- 
me  collocata  beneficentia,  utrumque,  agate  and  promote  the  Catholic  faith, 
multis  locis,  indi^ens  opis  et  tutelae,  Each  person  is  left  free  to  choose  be- 
utrumque  civitati  non  minus  quam  EC-  tween  such  good  works.  Nevertheless, 
clesiae  fructuosum ;  nimirum  privatas  we  deem  it  proper  to  designate  two 
fuerorum  scholas^  et  seminaria  clerico-  good  works  in  particular,  in  favor  of 
rum*  which  benefactions  will  be  indeed  well 

bestowed — each  of  them,  in  many  places, 
sadly  in  need  of  aid  and  support,  and 
each  beneficial  to  the  State  as  well  as 
to  the  Church,  namely  Catholic  schools 
for  children  and  seminaries  for  the 
education  of  candidates  L.r  the  priest- 
hood. 

XIII.  Ceteri  vero  omnes  extra  Urbem  13.  As  to  all  those  who  are  outside 
ubicumque  degentes  tria  templa,  a  vobis,  of  Rome,  you,  venerable  brothers,  your 
Yenerabiles  Fratres,  aut  a  vestris  Vicar-  vicars  or  officials,  or  those  who  have 
iis  seu  Officialibus,  aut  de  vestro  eorum-  care  of  souls  by  your  permission  or  that 
ve  mandate  ah  iis  qui  curam  animarum  of  your  representatives,  can  assign 
exercent  designanda,  bis,  vel,  duo  tan-  three  churches  to  be  visited  twice,  or  if 
turn  si  templa  fuerint,  ter,  vel,  si  unum,  there  are  only  two  churches,  these  to  be 
sexies,  dicto  temporis  intervallo  adeant;  visited  thrice,  or  the  one  church  of  a 
item  alia  opera  omnia,  quae  supra  com-  place  to  be  visited  six  times  within  the 
memorata  sunt,  peragant.  Quam  in-  interval  assigned;  let  them  also  fulfil 
dulgentiam  etiam  animabus,  quae  Deo  all  the  other  pious  works  above  enumer- 
in  caritate  conjunctae  ex  hac  vita  ated.  And  this  jubilary  indulgence  we 
migraverint,  per  modum  suffragii  appli-  allow  to  be  applied  by  way  of  suffrage  to 
cari  posse  volumus.  Vobis  praeterea  all  souls  who  have  departed  this  life, 


THE  JUBILEE  OF  1886. 


'45 


potestatem  facimus,  ut  Capitulis  et  Con- 
gregationibus  tarn  saecularium  quam 
regularium,  sodalitatibus,  confraternita- 
tibus,  universitatibus,  collegiis  quibus- 
cumque  memoratas  ecclesias  procession- 
aliter  visitantibus,  easdem  visitationes 
ad  minorem  numerum  pro  vestro  pru- 
denti  arbitrio  reducere  possitis. 

XIV.  Concedimus  vero  ut  navigantes 
et  iter  agentes,  ubi  ad  sua  domicilia  vel 
alio  ad  certam  stationem  sese  receperint, 
visitato  sexies  templo  maximo  seu  par- 
ochiali,  ceterisque  operibus,  quae  supra 
praescripta  sunt  rite  peractis,  eamdem 
indulgentiam  consequi  queant.  Regu- 
laribus  vero  personis  utriusque  sexus, 
etiam  in  claustris  perpetuo  degentibus, 
nee  non  aliis  quibuscumque  tain  laicis, 
quam  ecclesiasticis,  qui  carcere,  infirmi- 
tate  corporis,  aut  alia  qualibet  justa 
caussa  impediantur,  quominus  memorata 
opera,  vel  eorum  aliqua  praestent,  con- 
cedimus,  ut  ea  confessarius  in  alia 
pietatis  opera  commutare  possit,  facta 
etiam  potestate  dispensandi  super  com- 
munionem  cum  pueris  nondum  ad  pri- 
mam  comrnunionem  admissis.  In  super 
universis  et  singulis  Christi  fidelibus, 
tarn  laicis  quam  ecclesiasticis,  saeculari- 
bus  ac  regularibus  cujusvis  Ordinis  et 
Instituti,  etiam  specialiter  nominandi, 
facultatem  concedimus,  ut  sibi  ad  hunc 
effectum  eligere  possint  quemcumque 
presbyterum  confessarium  tarn  saecu- 
larem  quam  regularem  ex  actu  appro- 
batis  :  qua  facultate  uti  possint  etiam 
moniales,  novitiae,  aliaeque  mulieres  in- 
tra  claustra  degentes,  dummodo  confes- 
sarius approbatus  sit  pro  monialibus. 
Confessariis  autem,  hac  occasione  et 
durante  hujus  Jubilaei  tempore  tantum, 
omnes  il  as  ipsas  facultates  largimur, 
quas  largiti  sumus  per  litteras  Nostras 
Apostolica>  Pontifices  maximi  datas  die 
xv.  mensis  Februarii  anno  MDCCCLXXIX, 
iis  tamen  omnibus  exceptis,  quae  in  eis- 
dem  litieris  excepta  sunt. 


bound  to  God  by  ties  of  charity.  We 
also  empower  you  to  limit,  according  to 
your  prudent  judgment,  the  number  of 
visits  to  be  paid  to  such  churches  in 
favor  of  all  chapters,  communities  of 
regulars  or  seculars,  sodalities,  confrater- 
nities, universities,  and  colleges,  which 
shall  visit  the  said  churches  in  procession. 
14.  We  also  grant  the  faculty  of 
gaining  the  same  indulgence  to  all  trav- 
ellers on  land  and  sea,  who,  on  arriving 
at  their  homes  or  on  corning  to  a  port 
or  stopping  place,  will  visit  six  times  the 
principal  church  or  the  parish  church  of 
the  place,  and  fulfil  all  the  other  pre- 
scribed conditions.  Regulars  of  both 
sexes,  even  such  as  are  bound  to  per- 
petual enclosure ;  prisoners  of  all  kinds, 
both  lay  and  clerical,  all  infirm  persons? 
and  all  others  prevented  by  a  just  cause 
from  fulfilling  the  conditions  and  pious 
works  above  enumerated,  or  who  can 
only  comply  with  some  of  them,  may 
obtain  from  their  confessors  a  commuta- 
tion of  them  into  other  good  works; 
even  children  who  have  not  made  their 
first  communion  we  allow  to  be  dis- 
pensed from  the  obligation  of  communi- 
cating. Moreover,  we  grant  to  all  the 
faithful  of  Christ,  whether  lay  persons  or 
ecclesiastics,  to  seculars  and  regulars  of 
whatsoever  Order  or  Institute,  even  such 
as  should  be  specially  designated  by 
name,  the  privilege,  in  order  to  gain  this 
indulgence,  of  choosing  for  their  confes- 
sor any  priest,  regular  or  secular,  from 
among  those  who  are  approved  at  the 
time  being;  of  this  privilege  nuns, 
female  novices,  and  other  women  living 
in  cloistered  communities  may  make 
use,  provided  the  confessor  chosen  by 
them  be  one  approved  to  hear  the  con- 
fessions of  nuns.  We  grant  to  all  con- 
fessors on  this  occasion,  and  during  the 
time  of  this  jubilee  only,  all  those  same 
privileges  which  are  granted  to  them  by 
our  apostolic  letter,  Pontifices  Maximi, 
dating  Ftb.  15,  1879,  excepting  always 
such  as  were  excepted  in  the  said  letter. 


I46  THE  PASTOR. 


XV.  Oeterum  summa  cura  studeant  15.  Finally,  let  all  be  most  careful, 
universi  mr.gnam  Deiparentem  praecipuo  during  this  time  of  jubilee,  to  merit  well 
per  id  tempus  obsequio  cultuque  demer-  of  the  great  Mother  of  our  God  by  their 
eri.  Nam  in  patrocinio  sanctissimae  pious  services.  For  it  is  our  will  that 
Virginis  a  Rosario  sacrum  hoc  Jubilaeum  this  jubilee  should  be  made  in  honor  of 
esse  volumus;  ipsaque  adjutrice  conn-  Our  Lady  of  the  Rosary.  We  hope 
dimus,  non  paucos  futuros,  quorum  that  there  will  be  many  whose  souls,  by 
animus  detersa  admissorum  labe  expie-  her  aid,  will  be  enabled  to  lay  aside 
tur,  fideque,  pietate,  justitia  non  modo  their  load  of  sin  and  obtain  such  a  re- 
in spem  salutis  sempiternae,  sed  etiam  newal  of  faith,  piety,  and  justice  as  may 
in  auspicium  pacatioris  aevi  renovetur.  afford  them  not  only  a  firm  hope  of  life 

eternal,  but  a  beginning  of  lasting  peace 

on  earth. 

Quorum  beneficiorum  coelestium  As  a  pledge  of  all  these  heavenly 
auspicem  paternaeque  Nostrae  benevo-  blessings,  and  an  earnest  of  our  fatherly 
lentiae  testem  vobis,  et  clero  populoque  affection,  we  grant  to  yourselves  and  to 
universo  vestrae  fidei  vigilantiaeque  the  clergy  and  the  whole  flock  confided 
commisso  Apostolicam  Benedictionem  to  your  fidelity  and  watchfulness  the 
peramanter  in  Domino  impertimus.  apostolic  benediction  most  lovingly  in 

our  Lord. 

Datum  Romae  apud  S.  Petrum,  die  Given  in  Rome,  at  St.  Peter's,  Dec. 
xxn.  Decembris  anno  MDCCCLXXXV.  22,  1885,  the  eighth  of  our  Pontificate. 
Pontificatus  Nostri  Octavo.  LEO  PP.  XIII. 

LEO  PP.  XIII. 


The  following  is  the  apostolic  letter  alluded  to  in  §.  xiv.  of  the  pre- 
ceding:— Confessors  will  note  §§vi.  and  vn. 

I.  Pontifices  Maximi  praedecessores  nostri  ex  veteri  Romanae  ecclesiae 
institute,  ab  ipso  susceptae  Apostolicae  servitutis  initio,  coelestium  munerum   the- 
sauros  universis  fidelibus  paterna  liberalitate  aperire  et   communes  in    Ecclesia 
preces  indicere  consueverunt  ut  ipsis  spiritualis  et  salutaris  lucri  apportunitatem 
praeberent,  atque  ut  eosdem  ad  aeterni  Pastoris  auxilium  precibus,  piacularibus 
operibus  et   solaiiis   pauperum  conciliandum  excitarent.     Quod   quidem  ex   una 
parte  tamquam  auspicale  donum  erat,  quod  supremi  religionis  antistites  ab  exordio 
apostolici  ministerii  filiis  in  Christo  suis   largiebantur,  ac  veluti  sacrum  pignus  il- 
lius  caritatis  qua   Christi   lamiliam   complectabantur ;  ex   altera  vero  solemne  erat 
christianae  pietatis  et  virtutis  officium,  quo  fideles  cum  suis  pastoribus  visibili  Ec- 
clesiae Capiti  conjuncti  fungebantur  apud  Deum,   ut  Pater  misericordiarum   non 
modo  gregem  suum,  ut  s.   Leonis  verbis  utamur  1  sed  et   ipsum    Pastorem   ovium 
suarunt  propitius  respiceret,  adjuvaret  et  cuitodire  dignaretur  ac  pascere. 

II.  Hoc  Nos  consilio  adducti,  appropinquante  jam  natali  die  electionis  Nostrae, 
Praedecessorum  Nostrorum  exempla  secuti  indulgentiam   ad  instar  generalis  Ju. 
biliaei  universo  orbi  catholico   denunciare   constituimus.     Apprime  enim  novimus 
quam  necessaria  sit  infirmitati  Nostrae  in  arduo  ministerio  quod  sustinemus  divi- 
norum  charismatum  copia;  novimus  diuturno  experimento  quam  luctuosa  sit  tem- 
porum  in  quae  incidimus  conditio,  et  quibus  quantisque  in  fluctibus  praesenti  aevo 

J,  Serm.  in.  al.  v.  in  anniv.  assumpt.  suae. 


THE  JUBILEE  OF  1886.  147 

Ecclesia  laboret  ex  publicis  autem  rebus  indeterius  ruentibus,  ex  funestis  impiorum 
hominum  consiliis,  ex  ipsis  coelestis  censurae  minis,  quae  jam  in  aliquos 
severe  incubuit,  graviora  in  dies  mala  obventura  formidamus. 

III.  Jamvero  cum  peculiare  Jubilaei  beneficium   eo   spectet,  ut  expientur  anim* 
labes,  poenitentiae  et  caritatis  opera  exerceantur,   precationum  officia  adhibeantur 
impensius,  etcum  sacrificia  justitiae  et  preces,  quae  concordi  totius  Ecclesiae  stu- 
dio olTeruntur,  usque  adeo  grata  sint  Deo  ac  frugifera  ut  divinae  pietati  vim  facere 
videantur,  firmiter    confidendum   est  fore,    ut  Pater  coelestis   plebis  suae  humi- 
litatem  respiciat,  et  conversis  in   melius    rebus,    optatam   suarum   miserationum 
lucem  ac  solatium  adducat.     Nam  si,  ut  idem  Leo  magnus  aiebat.  donata  nobis,  per 
Dei  gratiam,  motum  cotrectione,  spirituales  inimici  vincantur,  eliant  cotporeorum 
nobis   hostium  foititudo  succumbet,     et  emendatione    nostra    infirmabunlur,    quos 
graves  nobis,  non  ipsoriim  metita,  sed  nostta  delicta  fecerunt.      Quapropter  omne? 
et  singulos  Catholicae  Ecclesiae  filios  enixe  hortamur,  et  rogamus  in  Domino,  ut 
Nostris  suas  etiam  conjungant  preces,  supplicationes  et  christianae  disciplinae  ac 
pietatis  officia,  atque  oblata  hac  Jubilaei  gratia  hoc  coelestium  miserationum  tern- 
pore,  et  animarum  suarum  lucrum  et  Ecclesiae  utilitatem,  Deo  juvanle,  studiosis- 
sime  utantur. 

IV.  Itaque  de  Omnipotentis  Dei  misericordia,  ac  beatorum  Apostolorum  Petri 
et  Pauli  auctoritate  confisi,  ex   ilia  ligandi   atque   solvendi  potestate,  quam  Nobis 
Dominus  licet  indignis  contulit,   universis  et  singulis  utriusque  sexus  Christi    fi- 
delibus  in  alma  urbe   Nostra  degentibus,  vel   ad   earn   advenientibus,  qui   sancti 
Joannis  de  Laterano,  Principis    Apostolorum,   et  s.   Mariae    Majoris    Basilicas   a 
Dominica  prima   Quadragesimae,  nimirum  a  die   secunda  Martii  usque  ad  diem 
primam  Junii  inclusive,  quae  erit  Dominica  Pentecostes,  bis  vistaverint,  ibique  per 
aliquod  temporis  spaiium   pro   Catholicae  Ecclesiae  et  hujus   Apostolicae   Sedis 
prosperitate  et  exaltation e,  pro  extirpatione  haeresum,  omniumque  errantium  con- 
versione,  pro  Christianorum  principum  concordia,  ac  totius  fidelis  populi  pace  et 
unitate  ac  juxta  mentem  Nostram  pias  ad  Deum  preces  effuderint,  ac  semel  intra 
praefatum  tempus  esurialibus'  tantum  cibis  utentes    jejunaverint,  praeter  dies  in 
Quadragesimali  indulto  non  comprehensos,  aut  alias  simili  stricti  juris  jejunio  ex 
praecepto  Ecclesiae  consecratos,  et  peccata  sua  confess!  sanctissimum  Eucharistiae 
Sacramentum  susceperint,  et  aliquam  eleemosynam  in  pauperes   vel  in  pium   ali- 
quod opus,  prout  unicuique  devotio  susjgeret,  erogaverint;  ceteris  vero  extra  ur- 
bem  praedictam  ubicumque  degentibus,  qui  tres  ecclesins  ejusdem  civitatis  aut  loci 
sive  in  illius  suburbiis  existentes,  ab  ordinariis  locorum  vel  eorum  vicariis  seu  of- 
ficialibus,  aut  de  eorum  mandato  et  ipsis  deficientibus  per  eos  qui    ibi   curam   ani- 
marum exercent  designandas,  bis,  vel   si   duae  tantum  ibi  adsint  ecclesiae,  ter,  aut 
si  dumtaxat  una,  sexies,   spatio  trium  praedictorum  mensium  visitaverint,  aliaque 
recensita  opera  devote   peregerint,  plenissimam  omnium  peccatorum  suorum  in- 
dulgentiam,  sicut   in   anno   Jubilaei   visitantibus   certas   ecclesias   iutra   et   extra 
urbem  memoratam  concedi  censuevit,  concedimus  et  impertimus  ;  annuentes  eiiam 
ut  haec  indulgentia  et  animabus,  quae  Deo  in  caritate  conjunctae  ex  hac  vita  mi- 
graverint,  per  modum  suffragii,  applicari  possit  et  valeat.     Praeterea  locorum  ordi- 
nariis indulgemus  ut  capitulis  et  congregationibus  tarn  saec"ularium  quam  regula- 
rium,  sodalitatibus,  confraternitatibus,  universitatibus,  seu  collegiis  quibuscumque 
memoratas  ecclesias  processionaliter  visitantibus,  easdem  visitationes  ad  minorem 
numerum  pro  suo  prudenti  arbitrio  reducere  queant. 

V.  Concedimus  vero,  ut  navigantes,  et  iter  agentes,   ubi  ad   sua   domicilia   seu 


i4 8  THE  PASTOR. 


alio  ad  certam  stationem  se  receperint,  operibus  suprascriptis  peractis,  et  visitata 
sexies  ecclesia  cathedrali,  vel  majori,  aut  parochial!  loci  eorum  domicilii,  seu 
stationis  hujusmodi,  eamdem  Indulgentiam  consequi  possint  et  valeant.  Reg- 
ularibus  vero  personis  utriusque  sexus,  etiam  in  claustris  pcrpetuo  degentibus, 
nee  non  aliis  quibuscumque  tarn  laicis,  quam  ecclesiasticis,  saecularibus,  vel 
regularibus  in  carcere  aut  captivitate  existentibus,  vel  aliqua  corporis  infirmitate, 
seu  alio  quocumque  impedimento  detentis,  qui  memorata  opera,  vel  eorum  aliqua 
praestare  nequiverint-,  ut  ilia  confessarius  ex  actu  approbatis  a  locorum  ordinariis 
in  alia  pietatis  opera  commutare,  vel  in  aliud  proximum  tempus  prorogare  possit, 
eaque  injungere,  quae  ipsi  poenitentes  efficere  poterunt  cum  facultate  etiam  dis- 
pensandi  super  communione  cum  pueris,  qui  nondum  ad  primam  communionem 
admissi  fuerint,  pariter  concedimus  atque  indulgemus. 

VI.  Ihsuper  omnibus,  et  singulis  Christi  fidelibus  tarn  laicis  quam  ecclesiasticis, 
saecularibus  et  regularibus  cujusve  Ordinis   et    Instituti,  etiam   specialiter  nomi- 
nandi,  licentiam  concedimus  et  facultatem,  ut  sibi  ad  hunc  effectum  eligere  possint 
quemcumque  presbyterum  confessarium  tarn  saecularem,  quam  regularem  ex  actu 
approbatis  (qua  facultate  uti  possint  etiam  moniales,  novitiae,   aliaeque  mulieres 
intra  claustra  degentes,  dummodo  confessarius  approbatus  sit  pro  monialibus), 
qui  eosdem  vel  easdem   intra  dictum   temporis  spatium,  ad  confessionem  apud 
ipsum  peragendam  accedentes  animo  praesens  Jubilaeum   consequendi,   et  reliqua 
opera  ad  illud  lucrandum  necessaria  adimplendi,  hac  vice  et  in  foro  conscientiae 
dumtaxat,  ab  excommunicationis,  suspensionis  et  aliis  ecclesiasticis  sententiis   et 
censuris  a  jure,  vel  ab  homine  quavis  de  causa  latis  seu  inflictis,   etiam  ordinariis 
locorum  et  Nobis  seu  Sedi  Apostolicae,  etiam  in  casibus  cuicumque  ac  Summo 
Pontifici  et  Sedi  Apostolicae  speciali  licet  modo  reservatis,   et  qui  alias  in  conces- 
sione  quantumvis  ainpla  non  intelligerentur  concessi,  nee  non  ab  omnibus  peccatis 
et  excessibus  quantumcumque  gravibus  et  enormibus,   etiam  iisdem  ordinariis  ac 
Nobis  et  Sedi  Apostolicae  ut  praefertur,  reservatis,  injuncta  ipsis  poenitentia  salu- 
tari  aliisque  de  jure  injungendis,  et,  si  de  haeresi  agatur,  adjuratis  prius  et  retrac- 
tatis  erroribus,  prout  de  jure,  absolvere;   nee  non  vota  quaecumque  etiam  jurata 
ac  Sedi  Apostolicae  reservata  (castitatis,   religionis,    et  obligationis,   quae  a  tertio 
acceptata  fuerint,  seu  in  quibus  agatur  de  praejudicio  tertii  semper  exceptis,   nee 
non   poenalibus,    quae   praeservativa   a    peccato    nuncupantur,    nisi    commutatio 
futura  judicetur  ejusmodi,  ut  non   minus  a  pecc-ito  committenclo  refrenet,    quam 
prior  voti  materia)  in  alia  pia  et  salutaria  opera  commutare,  et  cum  poenitentibus 
hujusmodi   in   sacris   Ordinibus  constitutis,   etiam   regularibus,   super  occulta  ir- 
regularitate  ad  exercitium  eorundem  Ordinum,   et  ad  superiorum  assecutionem, 
ob  censurarum  violationem  dumtaxat  contracta,  dispensare  possit  et  valeat. 

VII.  Non  intend:mus   autem  per   praesentes   super   alia   quavis   irregularitate, 
sive   ex   delict  o  sive   ex    defectu,    vel    publica  vel    occulta   aut   nota,    aliave    in- 
capacitate, aut  irihabilitate  quoquomodo  contiacta  dispensare,  vel  aliquam  facul- 
tatem tribuere     super   praemissis    dispensandi    seu   habilitandi   et   in    pristinum 
statum  restituendi  etiam  in  foro  conscientiae:  neque  etiam  derogare  Constitutioni 
cum   appositis   declarationibus    editae    a    fel.    rec.   Benedicto    xiv    Praedecessore 
Nostro,  qua  incipit  Sacramentum  Poenitcntiae ;  neque  demum  easdem  praesentes 
iis  qui  a  Nobis,  et  Apostolica  Sede,  vel  aliquo  praelato  seu  judice  ecclesiastico, 
nominatim  excommunicati,  suspensi,  interdicti  seu  alias  in  sententias  et  cen>uras 
incidisse   declarati,  vel  publice   denunciati  fuerint,  nisi  intra   praedictum  tempus 
satis t'ecerint,    et   cum   partibus   ubi  opus    fuerit,   concordaverint,    ullo   modo  suf- 
fragari  posse  aut  dtbere.     Quod  si  intra  praefinitum  terminum,  judicio  confessarii, 


THE  JUBILEE  OF  1886.  149 

satisfacere  non  potuerint,  absolvi  posse  concedimus  in  foro  conscientiae  ad  effec- 
tum  dumtaxat  avsequendi  Indulgentias  Jubilaei,.  injuncta  obligatione  satisfacendi 
statim  ac  poterunt. 

VIII.  Quapropter  in    virtute  sanctae   obedientiae  tenore  praesentium  districte 
praecipimus  atque   mandamus  omnibus  et  quibuscumque  ordmariis  locorum  ubi- 
cumque   existentibus    eorumque    vicariis    et   officialibus,    vel,    ipsis    deficientibus, 
illis,  qui  curam  animarum  exercent,   ut  cum  praesentium  litterarum  transumpta, 
aut  exempla   etiam   impressa  acceperint,   ilia,    per   suas    ecclesias    ac   dioeceses, 
provincias  civitates,  oppida,  terras,  et  loca  publicent  vel  publicari  faciani,  popu- 
nsque  etiam  verbi  Dei  praedicatione,  quoad  fieri  possit,  rite  praeparatis,  ecclesiam 
seu   ecclesias  visitandas,  ut  supra,  designent. 

IX.  Non  obstantibus  constitutionibus  et  ordinationibus  Apostolicis,  praesertim 
quibus  facultas  absolvendi  in  certis  tune  expressis  casibus  ita  Romano  Pontifici 
pro  tempore  existenti  reservatur,  ut  nee  etiam  similes  vel  dissimiles  Indulgentia- 
rum   et   facultatum  hujusmodi   concessiones,    nisi   de   illis    expressa   mentio,    aut 
specialis    derogatio    fiat,    cuiquam    suffragari    possint,    nee    non    regul^    de    non 
concedendis  Indulgentiis  ad  instar,  ac  quorumcumque  Crdinum  et  Congregatio- 
num,    sive    Institutorum    etiam  juramento,    confirmatione    Apostolica,  vel  quavis 
firmitate  alia  ro  ,oratis  statutis,    et   consuetudinibus,   privilegiis  quoque  indultis, 
et  Litteris  Apostolicis  eisdem  Ordinibus,  Congregationibus  et  Institutis,  illorum- 
que  personis  quomodo  libet  concessis,  approbatis,  et  innovatis  :    quibus  omnibus 
et  singulis,  etiamsi  de  illis  eorumque  totis  tenoribus,  specialis  specifica,  expressa 
et  individua,  non  autem  per  clausulas  generales   idem  importantes,   mentio,   seu 
alia  quaevis  expressio  habenda,  aut  alia  aliqua  exquisita  forma  ad  hoc  servanda 
foret,   illorum  tenores  praesentibus  pro  sufncienter  expressis,   ac  formam   in   iis 
traditam   pro    servata  habentes,    hac  vice    specialiter  nominatim   et   expresse   ad 
effectum  praemissorum,  derogamus  ceterisque  contrariis  quibuscumque.     Ut  autem 
praesentes  Nostrae,   quae  ad  singula  lora  deferri  non  possunt,   ad  omnium  noti- 
tiam  facilius  deveniant,  volumus   ut  praesentium  transumptis.  vel  exemplis  etiam 
impressis,  manu  alicujus  Notarii  publici  subscriptis,  et  sigillo  personae  in  digni- 
ta:e    ecclesiastica    constitutae    munitis,   ubicumque   locorum,    et    gentium    eadem 
prorsus  fides  habeatur,  quae  haberetur  ipsis  praesentibus,  si  forent  exhibitae  vel 
ostensae. 

Datum  Romae  apud  s.  Petrum  sub  annulo  piscatoris  die  xv.  mensis  Februarii 
anno  MDCCCLXXIX,  Pontificatus  Nostri  aiino  primo. 

L.   Card.  NINA. 

ANNUS  SANCTUS. — Every  twenty-fifth  year,  counting  from  the  cen- 
tury year,  for  instance,  1800,  1825,  1850,  etc.,  is  so  called  because  it 
is  a  year  of  jubilee.  The  jubilee  of  the  Annus  sandus  is  always  majus. 
The  jubilee  of  this  year  is  called  extraordinary  and  minus,  in  contra- 
distinction to  that  of  the  ordinary  jubilee  fixed  by  law  for  the  Annus 
sandus.  The  su-pension  of  indulgences  was  decreed  by  Sixtus  IV. 
only  for  the  Annus  sandus. 

The  main  object  of  the  jubilee  is  not  the  plenary  indulgence  ;  but 
rather  to  renew  in  the  faithful  a  spirit  of  penance  and  excite  them  to 
fervor  and  devotion,  so  as  thus  to  draw  down  God's  mercy  on  mankind 
and  avert  the  consequences  of  unrepented  sin.  Hence  missions  and 
spiritual  exercises  form  a  very  important  factor  in  the  jubilee. 


i5o  THE  PASTOR. 


We  give  the  full  text  of  the  Declarations  of  the  Sacred  Penitentiary, 
issued,  Jan.  15,  by  order  of  His  Holiness  Leo  XIII.  These  Declara- 
tions are  for  the  Church  universal.  Excepting  the  faculty  given 
bishops  throughout  the  world  of  permitting  white  meats,  they  differ 
little  from  the  declarations  and  decisions  of  the  Sacred  Penitentiary 
already  given  in  THE  PASTOR,  p.  120. 

I.  Jejunium    pro    jubilaeo  consequendo    praescriptum     adimpleri 
non  posse  diebus  stricti  juris  jejunio  reservatis  nee  Quatuor  Tempo- 
rum  per  annum,  et  nisi  adhibeantur  cibi  esuriales,  vetito  usu    circa 
qualitatem  ciborum   cujuscumque  indulti  vel  privilegii  etiam   bullae 
Cruciatae.     In   iis   vero   locis   ubi   cibis   esurialibus  uti   difficile    sit, 
ordinarios  posse  indulgere   ut  ova  et  lacticinia  adhibeantur,  servata  in 
coeteris  jejunii  ecclesiastic!  forma. 

II.  Christifidelibus  cum  capitulis,  congregationibus,  confraternitati- 
bus,  collegiis,  necnon  cum  proprio  parocho  aut  sacerdote  ab  eo  depu- 
tato,  ecclesiis  pro  lucrando  jubilaeo  processionaliter  visitantibus,  appli- 
cari  posse  ab  ordinario  indultum  in  literis  apostolicis  iisdem  capitulis, 
congregationibus  &c.,  concessum. 

III.  Una  eademque  confessione  et  communione  non   posse  satis- 
fied praecepto  Paschali  et  simul  acquiri  jubilaeum. 

IV.  Jubilaeum  quoad  plenariam  indulgentiam  bis  aut  pluries  acquiri 
posse,   injuncta  opera  bis  aut  pluries  iterando  ;  semel   vero,    id  est, 
prima  tantum   vice   quoad   coeteros   favores,    nempe   absolutiones   a 
censuris  et  a  casibus  reservatis,  commutationes  aut  dispensationes. 

V.  Ad    injunctas   visitationes    exequendas    designari   posse   etiam 
capellas  et  oratoria,  dummodo  sint  publico  cultui  addicta  et  in  iis 
soleat  missa  celebrari. 

VI.  Visitationes  ad  lucrandum  jubilaeum  indictas,  dummodo  prae- 
scripto  numero  fiant,  institui  posse  pro  libitu  fidelium  sive   uno  sive 
diversis  diebus. 

VII.  Posse  lucrari  jubilaeum  eos  qui  conditiones  praescriptas  partim 
in  una   dioecesi  partim  in  alia  quacumque  ex   causa  adimplent   aut 
perficiunt,  si  observent  ordinationes  ordinariorum  locorum. 

'VIII.  Confessarios  uti  non  posse  facultatibus  extraordinariis  per 
literas  apostolicas  concessas  cum  iis  qui  petunt  absolvi  et  dispensari,  et 
nolunt  adimplere  opera  injuncta  et  lucrari  jubilaeum. 

Datum  Romae  in  Sacra  Poenitentiaria,  die  15  Januarii,    1886. 

Raphael  Card.   MONACO  LA  VALLETTA,  Maj.  Poenit. 
Hippolitus  Can.  PALOMBI,  Secrdarius. 


SUPPRESSED  HOLIDAYS.  151 

THE  SUPPRESSED  HOLIDAYS. 

[Extract  from  a  letter  of  Cardinal  Simeoni  to  Archbishop  Gibbons. ~\ 

ILLME  AC  RME  DOMINE  :  Ab  Amplitudine  tua  nomine  Patrum 
Concilii  Tertii  Plenarii,  sequens  supplicatio  Summo  Pontifici  exhibita 
fuit,  ut  dies  festi  de  praecepto  ad'  quosdam  determinates  in  omnibus 
dioecesibus  Statuum  Fcederatorum  Americae  Septentrionalis  juvandos 
reducerentur: 

BEATISSIME  PATER  : 

Intra  fines  Statuum  Foederatorum  Americae  Septentrionalis  magna  obtinet  di- 
versitis  in  observandis  diebus  festis  de  praecepto.  In  aliis  enim  locis  quinque,  in 
aliis  vero  novem,  in  aliis  etiam  plures  servantur,  adeo  ut  non  tantum  acatholici  sed 
et  fideles  hac  de  re  jam  commoveantur,  non  parum  mirantes  qua  ratione  id  fiat,  ut 
certis  diebus  obligatio  audiendi  missam  et  abstinendi  ab  operibus  servilibus  urgeat 
in  una  dioecesi  vel  provincia,  in  altera  vero  non.  Praeterea  in  hisce  regionibus 
fideles  gravis.-imis  premuntur  dimcultatibus  quoad  observantiam  dierum  festorum. 
Quum  enim  in  parandis  vitae  necessariis,  magna  ex  parte  ab  acatholicis  pendeant, 
qui  labores  diebus  festis,  nisi  in  Dominicas  incidant,  intermitti  iv>n  patiuntur, 
maxima  fidelium  pars,  nonnisi  cum  gravissimis  incommodis,  iisdem  diebus  ab 
operibus  abstincre  SS.  Missae  Sacrificio  interesse  possunt.  Hinc  Patres  in  Cone. 
Plen.  Bali.  Tertio  congregati,  summopere  in  votis  habentes,  ut  uniformitas  in  ser- 
vandis  festis  inducatur,  matureque  perpendentes  difficultates,  quibus  fideles  intra 
Foederatas  has  Provincias  laborant,  Beatitudini  Tuae  supplicandum  duxerunt: 

i°.  Ut  attentis  peculiaribus  circumstantiis  Catholicorum  in  hisce  provinciis  mo- 
rantium,  Apostolica  auctoritate  dignetur  declarare,  per  omnes  dioeceses  Ameri- 
cae Septentrionalis  Foederatae,  de  praecepto  audiendi  missam  et  abstinendi  a 
servilibus,  servandos  esse  dies  festos  omnes  et  solos  qui  sequuntur  : 

i)  Immaculata  Conceptio  B.  V.  M.;  2)  Nativitas  D.  N.  J.  C.;  3)  Circumcisio  D. 
N.  J.  C.;  4)  Ascensio  D.  N.  J.  C.;  5)  Assumptio  B.  M.  V.;  6)  Festum  Omnium 
Sanctorum. 

Per  rerum  enim  temporumque  rationes  istorum  sex  dierum  festorum  observantia 
felicius  speratur. 

2°.  Quoad  coeteros  dies  festos  qui  praeter  sex  supradictos  quibusdam  in  locis 
adhuc  de  praecepto  sunt ;  ut  ex  Apostolica  benignitate  eorum  locorum  fideles  sol- 
vantur  quidem  ab  obligatione  missam  audiendi  et  ab  operibus  abstinendi,  quin 
tamen  iidem  dies  festi  quoad  devotionem  et  solemnitatem  externam  supprimantur: 

3°.  Ad  festum  SS.  Corporis  Christi  quod  spectat ;  ut  benigne  indulgere  velit 
quod  ejusdem  festi  solemnitas  in  diem  Dominican!  proxime  subsequentem  transfe- 
ratur,  ad  normam  indulti  dioecesibus  Statuum  Foederatorum  Am.  SepU  concessi 
quoad  festum  SS.  Apostolorum  Petri  et  Pauli,  ut  habetur  in  literis  S.  Congr.  de 
Prop.  Fide  ad  Archiep.  Bait,  diei  19  Decembris  1840. 

Quibus  humilibus  precibus,  ut  Beatitude  velit  annuere,  obsequenti  animo  sup- 
plicant Patres  Concilii  Plen.  Bait.  Tertii. 

Beatudini  Tuae, 

Servus  humillimus, 
JACOBUS  GIBBONTS, 

Arc  hep.  Bait.  Deleg.  Apost. 

Balttmorae,  die  23  Decembris  1884. 


152  THE  PASTOR. 


Porro  hae   petitiones    ad    Congregationem   S.    O.     pro 

examine  remissae  sunt. 

Emi  vero  Universales  Inquisitores,  re  mature  perpensa,  die  25 
Novembris,  1885,  responderunt  : 

Ad  I.  Supplicandum  SSmo  pro  gratia  juxta  preces. 
Sanctitas  vero  Sua,  cui   haec  omnia   eodem  die  relata  sunt,  Patrum 
Concilii  Plen.    Bait.  Tertii  precibus,  juxta  S.  Congregationis  senten^ 
tiam,  benigne  annuere  dignata  est. 

Deum  autem  precor  ut  Te  adjuvet  et  diutissime  sospitet. 

Ampl.  Tuae,  uti  frater,  addictissimus, 

Joannes  Card.  SIMEONI,  Praeftctus. 
ifi  D.  Archiep.  TYREN.,  Seer. 
R.  P.  D.  JACOBO  GIBBONS, 

Archiepo.   Baltimorensi. 

The  suppression  of  the  three  holidays,  Epiphany,  Annunciation 
and  Corpus  Christi,  has  been  officially  announced  in  the  diocese  of 
Newark,  and  goes  into  effect  at  once.  Priests  will  therefore  not  dup- 
licate March  25th,  nor  on  June  24th. 

CORPUS  CHRISTI. 
(From  Card.  Fransoni's  letter  of  Dec.  igt/t,  1840.) 

"Quod  spectat  ad  festum  ac  pervigilium  SS.  Apostolorum  Petri  et 
Pauli,  haec  tibi  significanda,  SSmo  D.  N.  probante,  S.  Congregatio 
arbitrata  est,  scilicet,  o.ptare  se  ut  festum  illud  celebretur  in  omnibus 
supeiius  memoratis  dioecesibus  die  Dominico  diem  29  Junii  immedi- 
ate sequenti,  nisi  festum  ipsum  in  diem  Dominicum  incidat." — Cone. 
Prov.  Bait.  IV.  1840. 

The  celebretur  has  been  always  understood  of  the  external  solemnity 
only.  If  the  twenty-ninth  of  June  did  not  fallen  Sunday  the  high 
mass  and  the  parochial  masses  of  the  Sunday  following  the  feast  were 
de  SS.  Apostolis.  Rectors  will  note  the  following  decree,  however, 
regarding  the  commemorations  : 

[287], 

Quum  aliqua  festa  in  Domincas  sequentes  fuerint  translata,  vide- 
licet, SS.  Corporis  Christi dubium  quoddam,  circa  hanc  trans- 

lationem  subortum,  tulit  Emus  Card.  Caprara  response  21  Junii 
1 804  hicce  verbis  concepto  :  "Sola  sokmnitas  praefatorum  festorum 
differtur  ad  Dominicam  sequentem,  in  qua  quidem  officium  a  clero 
tam  publice  quam  privatim  ac  missa  celebrabitur  juxta  rubricas 
occurentes  seu  juxta  consuetum  ordinem.  Canetur  tamen  una  missa 


SUPPRESSED  HOLIDAYS.  153 

solemnis   de   festis  illis   tianslatis,  more  votivo,  cum   unica  oratione, 
minime    omissa   in   cathedralibus  ........  altera    missa  conventual! 

de  Dominica  vel  festo  occurrente."     Ex  quo  decreto  plura  emerserunt 
Dubia,  nimirum  : 

I.  Utrum   missae  solemni,    (more   votivo   de  festo  translato,)  ubi 
alia  non  canitur  de  Dominica  vel   festo  occurrente  addenda  sit  com- 
memoratio  Dominicae  vel  festi  occurrentis  ? 

R.  :  Addendas  esse  commemorationes  in  casu. 

II.  Utrum  ilia  verba,  minime  omissa  in  calhedralibus  ........  altera 

missa  conventuali  de  Dominica  vel  feslo  occurrente,  intelligenda  sint  dum- 
taxat  de  cathedralibus  etc.  in  quibus  missa  conventualis  celebratur,  an 
vero  ad   omnes   parochiales  ecclesias,  in  quibus  adsit  sufficiens  nu- 
merus  ecclesiasticorum,  extendenda  sint  ? 

R.  :  Affirmative,  ad  primam  partem  ;  negative,  ad  secundam. 

III.  R.  :  Provisum  in  praecedenti. 

IV.  An  praedicta  missa  votiva  solemnis  celebranda  sit  non  modo 
in  ecclesiis  parochialibus  sed  et  in  oratoriis  publicis  ? 

Resp.  :  Affirmative  ;  dummodo  de  more  in  festis  cantetur. 

V.  An  itidem  in  ecclesiis  Regularium  et  Monialium  ? 

R.  :  Ab  unaquaque  ecclesia   suam  servanda*rn  esse  consuetudinem. 


The  mass  and  office  of  June  24th,  as  in  Ordo.  The  parochial  mass 
on  the  2yth  as  on  the  24th,  Corpus  Christi,  with  a  commemoration  of 
the  Sunday  only.  No  change  at  all  in  the  office.  All  masses  on  the 
27th,  except  the  one,  will  be  De  Dom.  with  com.  2  octav. 


BAPTISM  WATER. — Just  as  the  Oils  of  the  previous  year  would  be 
materia  valida  after  Easter  for  Extreme  Unction  but  not  licita,  unless  in 
case  of  necessity,  in  like  manner  the  water  blessed  in  the  baptismal 
font  Easter  Saturday  is  materia  valida  always  but  iicita  only  until  the 
Saturday  before  Pentecost. — Vid.  [126i  Vol.  I.  p.  125. 

THE  PASCHAL  CANDLE. — A  correspondent  requests  us  to  call  atten- 
tion to  an  imposition  practised  by  some  dealers:  Instead  of  the  five 
grains  of  incense  prescribed  by  the  rubrics,  they  send  five  pieces  of 
wax  covered  with  some  coloring  to  appear  like  incense.  If  true,  we 
cannot  see  the  object,  as  incense  is  cheap. 


1 54  THE  PASTOR. 


CORRESPONDENCE, 


Feb.   1 8,  1886. 

Please  let  me  know  are  the  Knights  of  Labor  a  condemned  society.  They 
seem  to  have  socialistic  principles.  I  have  heard  that  some  priests  condemned 
them.  B  w 

Have  nothing  to  say  to  the  Knights  of  Labor.  In  the  confessional, 
deal  with  each  case  singly,  irrespective  of  any  organization,  (except 
those  notoriously  condemned,)  to  which  your  penitent  may  belong. 
When  the  society  as  such  is  proscribed  your  bishop  will  let  you 
know. 


Feb.  19,  1886. 

In  v  18,  p.  106,  of  your  article  "Missa  pro  Populo"  you  seem  to  imply  that  a 
bishop  can  dispense  from  the  obligation  of  saying  mass  for  the  people  on  the  sup- 
pressed holidays.  Now,  &c. — How  do  you  explain  F.  Konings  n.  1139,  II. 

"  Haec  tamen  obligatio  (scilicet,  applicandi  pro  populo)  non  existit  quasi 
parochis  seu  missionariis  nostris  (nisi  verae  parochiae  praesint)  :  "  and  Father 
Sabetti  n.  710,  Quaer.  3^:  <:  An  sacerdotes  qui,  apud  nos,  curam  habent  animarum, 
quocumque  nomine  vocentur,  praedicto  onere  (applicandi  pro  populo)  teneantur 

"RESP.  Neg.y  exceptis  rectoribus  aliquarum  ecclesiarum  provinciae  S.  Fra"ncisci. 
Ratio  est  quia  cum  non  sint  parochi  proprie  died,  nee  jura  omnia  parochorum 
habent  nee  omnia  officia." 

"LA." 

In  the  "  Facilitates  ^Extraordinariae  C,"  granted  our  bishops,  we 
read,  n.  4  : 

"  Permittendi  parochis  sibi  subjectis,  dummodo  justa  et  legitima  causa  concur- 
rat,  ut  iis  diebus  festis,  quibus  fideles  apostolica  auctoritate  soluti  sunt  ab  obliga- 
tione  missam  audiendi,  ipsi  ab  application  pro  populo  abstinere  valeant,  dummo- 
do pro  eodem  populo  in  ejusmodi  missa  specialiter  orent." — Konings,  Compendi- 
um Theol,  Mor.  p.  Ixxii. 

In  that  n.  1139,  F.  K.  makes  an  assertion.  He  believed  what  he 
wrote,  and  he  believed  it,  as  he  indicates  by  afoot  note,  on  the  author- 
ity of  decree  368  of  the  Second  Plenary  Council.  As  we  shall  submit 
decree  368  to  a  special  enquiry  in  an  early  number  of  the  PASTOR,  we 
can  for  the  present  pass  over  the  opinion  expressed  in  the  Theol.  Mor. 

Characteristic  of  F.  Sabetti,  his  reply  is  direct  and  to  the  point.  But 
we  wish  he  had  stopped  at  the  words  S.  Francisci.  His  ratio  has  the 
cracked-metal  ring  of  the  jingling  we  have  been  listening  to  these 
twenty  years:— that  the  application  is  a  quid  pro  quo  and  the  result 
of  a  virtual  contract  between  the  parish  and  the  priest,— a  return  for 
certain  favors  received.  We  shall  see  to  that  by  and  by,  and  examine  in 
detail  each  of  the  authorities  referred  to  by  F.  Sabetti.  The  fallacy  of  his 
argument,  however,  will  appear  fh  m  our  remarks  on  Fathei  Kuninsjs. 


CORRESPONDENCE.  1 5  5 

In  his  admirable  Commentarium  in  Facultalts  Apostolicas,  the  venera- 
ble Redemptorist,  whose  death  was  so  keen  a  loss  to  the  Church,  thus 
writes  on  this  Faculty,  p.  90-91  : 

Parochorum  autem  nomine  hac  in  re  veniunt  etiam : 

*  #  #  7f  #  ##  #  *  * 

3)  Habentes  curam  actualem  parochiarum  quarum  titulus  seu  cura  habitualis 
est  apud  alium,  cui  canones  non  permittunt  actuale  exercitium  curae  parochialis, 
v.  g.  episcopum.  Ejusmodi  esse  nostros  quasi  parochos  contendit  De  Angelis. 
Assumit'  enim  dis'rictibus  territorialibus,  per  quos  congregationes  nostrae  sepa- 
rantur,  aut  congregationibus,  quae  comprehendunt  contribules  seu  homines  unius 
ejusdemque  nationis  in  civitate  aut  in  territorio  alterius  congregationis  existentes, 
nihil  deesse  quominus  canonicae  parochiae  dici  possint  ac  reapse  sint:  tria  namque 
ilia,  ait,  quae  ad  canonicam  parochiam  constituendam  exiguntur,  in  illis  congrega- 
tionibus reperiuntur  : — a)  ecclesia  nempe  auctoritate  Roman!  Pontificis  vel  episco- 
pi  designata ; — ^)  Populus  intra  certos  territorii  fines  circumscriptus  in  dioecesi, 
aut,  ut  supra,  rntione  nationis  distinctus  : — c}  Rector  certus  et  unicus,  a  quo  solo 
populus  ea  recipiat,  quae  sunt  juris  privatine  ut  aiunt  parochialis,  seu  quae  de 
jure  communi,  in  aliena  parochia  aut  in  sua  ab  alio  sacerdote,  baud  licite  recipiun- 
tur  e.  g.  communio  Paschalis.  Parochiarum  sic  constitutaruni  titulus,  ait,  seu  cura 
habitualis  est  apud  episcopum,  actualis  apud  rectorem  missioriarium.  At,  pace 
tanti  viri,  hac  in  quaestione  quae,  tota  quanta,  facti  est,  non  juris,  aliter  opinandum 
esse  omnino  existimo :  deficit  enim  congregationibus  nostris  saltern  tertia  parochia- 
li'.atis  ratio,  prout  facile  ex  duobus  factis  probari  posse  firmus  teneo.  Aut  vero  a 
certo  tan  turn  et  unico  rectore  ea,  quae  privative  parochialia  sunt,  fideles  nostri  re- 
cipere  licite  possunt,  si  communionem  Paschalem  in  parochia  sua  suscipere  de  jure 
communi  non  cogantur,  aut  si  e.  g.  German!  proprium  nation!  suae  rectorem  ha- 
bentes  ea  quae  sunt  privative  parochialia,  non  ab  hoc  solo  sed  etiam  a  rectore  terri- 
torialis  districtus,  in  quo  domicilium  habent  recipere  permittuntur.  Quousque  igi- 
tur  res  nostrae  in  eodem,  in  quo  nunc  sunt,  statu  permanent,  tuto  dici  poterit 
rectores  nostros  ad  missam  pro  populo  celebrandam  non  teneri. 

Yielding  to  no  one  in  the  estimate  in  which  we  hold  Konings, 
we  cannot  do  what  he  would  be  himself  the  first  to  reprobate,  swear 
blindly  on  the  words  of  the  master.  Great  as  were  his  abilities  he 
could  not  be  expected  to  master  every  subject.  On  a  question'  of 
mere  law  then  we  should  certainly,  on  a  priori  grounds,  defer  rather 
to  the  opinion  of  the  great  canonist,  De  Angelis,  than  to  that  of  F. 
Konings.  Konings  himself  admits  we  should,  and  makes  bold  to 
differ  with  De  Angelis  only  on  the  plea  that  "tota  quanta  (haec 
quaestio  est)  facti  est,  non  juris," — -it  is  a  question  entirely  of  fact, 
not  of  law  :  and  the  fact  thus  triumphantly  appealed  to,  in  order  to 
show  that  our  rectors  are  not  parochi  proprie  dicti,  is  that  people 
in  this  country  are  not  bound  to  receive  their  Easter  Communion  in 
their  own  church  and  from  their  own  pastor. 

Now,  first,  what  rhyme  or  reason  had  Konings  to  believe  that  De 
Angelis  did  not  speak  with  a  full  knowledge  of  this  fa.ct  ?  How 
Y.  Konings  could  have  slipped  into  the  mistake  of  supposing  that  a 


156  THE  PASTOR. 


man  like  De  Angelis,  with  every  facility  in  Rome  for  ascertaining  the 
notorious  facts,  at  least,  in  our  parochial  system,  could  have  plunged 
into  dogmatizing  on  that  system  without  taking  the  trouble  to  find  out 
anything  about  it,  is  indeed  past  comprehension.  An  argument 
based  on  such  gross  ignorance  on  the  part  of  De  Angelis  of  matters 
that  he  should  and  easily  could  know,  "  hasn't  a  leg  to  stand  on." 
As  between  the  two,  therefore,  Konings  and  De  Angelis,  respecting 
the  canonical  obligation  of  rectors  in  the  United  States  applicandi  pro 
populo,  we  unhesitatingly  follow  the  opinion  of  the  great  canonist. 

Our  rectors  are  not  parochi,  argues  F.  Konings,  because  their 
people  are  not  bound  to  observe  the  law  of  Lateran.  The  famous 
canon  of  the  Fourth  Council  of  Lateran  runs,  (ch.  21)  : 

Omnis  utriusque  sexus  fidelis,  postquam  ad  annos  discretions 
pervenerit,  omnia  sua  solus  peccata  confiteatur  fideliter,  saltern  semel 
in  anno  proprio  sacerdoti,  et  injunctam  sibi  poenitentiam  studeat  pro 
viribus  adimplere,  suscipiens  reverenter  ad  minus  in  Pascha  Eucha- 
ristiae  sacramentum,  nisi  forte  de  consilio  proprii  sacerdotis  ob  ali- 
quam  rationabilem  causam  ad  tempus  ab  ejus  perceptione  duxerit  ab- 
stinendum  :  alioquin  et  vivens  ab  ingressu  ecclesiae  arceatur  etmoriens 

Christiana    careat   sepultura Si    quis   autem    alieno    sacerdoti 

voluerit  justa  de  causa  sua  confiteri  peccata,  licentiam  prius  postulet  et 
obtineat  a  proprio  sacerdote,  quum  aliter  ille  ipsum  non  possit 
absolvere  vel  ligare. 

The  Jura  parochialia  conceded  by  that  canon  are  nowhere  pos- 
sessed by  parochi  at  the  present  day.  Is  it  to  be  said  on  that  ac- 
count that  there  are  no  parochi  ?  Before  these  jura  were  created  for 
parish  priests  by  the  Fourth  Council  of  Lateran,  parish  priests  existed. 
If  the  jura  were  all  withdrawn  by  a  new  Council,  by  Pontifical  law 
or  by  custom,  the  officium  parochi  would  continue  to  exist  just  the 
same.  And  those  who  held  the  officium  parochi  before  the  Council 
of  Lateran  were  bound  ex  praecepto  divino  to  apply  the  Holy  Sacrifice 
for  their  parishioners.  Ratione  officii  they  were  bound,  not  by 
reason  of  any  accidental >s  acquired  or  lost  at  one  period  or  another, 
but  which,  acquired  or  lost,  was  wholly  external  to  the  office  itself. 

We  are  fully  aware  that  neither  Konings  nor  Sabetti,  in  denying  the 
obligation  of  our  rectors  to  offer  mass  for  the  people,  do  so  on  the 
ground  that  such  obligation  springs  from  this  or  that  accidental/^  of 
the  parochial  office.  They  know  and  say  it  comes  ex  ipso  officio. 
But  they  essay  to  prove  that  the  office  does  not  exist  BECAUSE  the  jura 
that  ordinarily  accompany  the  office  are  not  all  found  with  it  in  the 
States.  This  is  certainly  poor  logic.  It  would  be  good  only 


CORRESPONDENCE.  1 5  7 

if  they  could  prove  that  the  officium  parochi  never  did  or  could  or  can 
exist  without  all  the  jura  annexed  to  it  by  the  Council  of  Lateran. 
And  they  would  still  have  to  settle  with  the  Council  of  Trent,  which  in 
Sessions  xxn.  and  xxiv.  imposed  the  obligation  of  hearing  mass  every 
Sunday  and  holiday,  each  one  in  his  own  parish  church,  and  also 
attending  the  parish  sermons  or  instructions.  Like  the  annual  con- 
fession proprio  sacerdoti — a  jus  created  by  Lateran  iv. — these  jura 
parochorum  of  Trent  have  likewise  disappeared.  But  their  coming  or 
going  did  not  and  could  not  alter  the  nature  of  the  officium  parochi  ; 
so  that  while  the  possession  of  these  jura  may  be  alleged  as  an  almost 
certain  proof  that  he  who  possesses  them  is  vere  parochus,  yet  the 
absence  of  all  or  any  of  them  is  no  proof  that  he  who  has  them  not,  has 
not  the  parochial  office.  So  much  for  the  soundness  of  the  argument 
used  by  Konings  and  Sabetti.  Whatever  be  the  facts  in  the  case  of 
American  rectors,  this  argument  "  hasn't  a  leg  to  stand  on." 

F.  Konings  infers  that  our  rectors  do  not  hold  the  officium  parochi 
and  are  consequently  not  bound  to  apply  for  the  people  because  their 
parishioners  are  not  obliged  to  make  their  Easter  duty  in  the  parish  church. 
This  is  a  strange  argument  to  be  advanced  seriously  by  the  author  of 
the  Compendium.  It  is  equivalent  to  this  :  A  Pontifical  law  is  not 
in  se  et per  se  binding  because,  as  a  fact,  it  is  not  enforced  here  or  there, 
owing  to  local  circumstances. — The  law  is  binding  here  as  well  as  in 
the  city  of  Rome,  but  its  observance,  like  the  observance  of  many 
another  ecclesiastical  law,  is  dispensed  with  by  approved  custom.  It 
is  faulty  logic  surely  to  infer  the  non-existence  of  a  law  from  its  non- 
enforcement  in  a  particular  locality.  It  depends  only  on  the  will  and 
wisdom  and  prudence  of  the  ecclesiastical  authorities  here  to  put  the 
•law  into  effect  at  any  time.  This  relaxation  of  the  obligation  in  favor 
of  the  people,  involves  no  relaxation  of  the  entirely  different  law  which 
obliges  our  rectors  to  offer  mass  for  the  people.  Because  the  parish- 
ioners are  dispensed,  in  the  matter  of  an  accidental  ciicumstance 
touching  .  the  mode  of  fulfilling  the  divine  precept  of  yearly  commun- 
ion, therefore  those  qui  eorum  gerunt  curam  animarum  are  exempt 
from  the  obligation  applicandi  etc.,  is  a  third  argument  that  '•  hasn't 
a  leg  to  stand  on ." 

The  same  supreme  power  that  granted  parochis  the  jus  privatize  au- 
diendi  annuam  parochianorum  confessionem  granted  them  likewise  the 
]\\s  privative  administrandi  per  se  vel  per  alium  communionem  Pascha- 
lem.  According  as  the  law  was  relaxed  in  favor  of  the  people,  allow- 
ing them  to  confess  to  whom  they  would,  the  former  of  these  jura  was 
withdrawn.  In  like  manner  according  as,  and  wherever,  the  law  re- 
specting the  Paschal  communion  in  the  parish  church  is  relaxed  in 


158  THE  PASTOR. 


favor  of  the  people,  eo  ipso  the  jus  parochorum    respecting    this   com- 
munion is  proportionately  withdrawn  or  suspended. 

Neither  will  the  other  case  to  which  F.  Konings  alludes  (Comment, 
in  Facilitates,  p.  91)  in  proof  that  our  rectors  are  not  parochi,-- 
"Germani,  proprium  nationi  suae  rectorem  habentes,  ea,  quae  sunt 
privative  parochialia,  non  ab  hoc  solo,  sed  etiam  a  rectore  territorialis 
districtus,  in  quo  domicilium  habent,  recipere  permittuntur" — neither 
will  this  case  bear  him  out  in  his  conclusion.  He  refers  to  a  peculiar 
state  of  things  in  the  city  of  St.  Louis.  We  shall  state  the  facts :  The 
city  is  divided  into  districts  or  parishes.  A  church  in  each  is  official- 
ly created  the  parish  church.  Over  each  of  these  churches  an  English 
speaking  rector  is  placed.  The  whole  district  becomes  his  parish. 
Now  within  the  limits  of  that  parish  there  may  be^as  many  German  or 
French  speaking  people  as  English.  For  the  spiritual  welfare  of  these 
people  the  ordinary  is  as  much  bound  to  provide  as  for  his  English 
speaking  subjects.  Four  ways  are  open  to  him  :  i)  To  provide  the 
parish  church  with  both  English  and  German  speaking  priests,  and 
have  what  may  be  called  a  double  service  every  Sunday  ;  2)  To  as- 
sign a  chapel  or  the  basement  of  the  church  for  the  extra  services. 
This  is  occasionally  done  for  Canadians  in  the  Eastern  States ;  3) 
Instead  of  this  to  allow  the  German  or  French  congregation  to  build 
themselves  within  the  parish  limits  a  more  commodious  chapel  or 
church,  where  they  can  have  a  species  of  autonomy  and  their  services 
entirely  apart  and  independent  of  the  parish  church  ;  4)  To  create 
within  the  district  a  new  parish,  designating  the  parishioners  of  each 
parochial  church  not  by  district  limits  only,  but  also  by  nationality.  In 
this  way  there  may  be  three,  four  or  five  English  parishes  in  a  city  with 
one  French  or  German  church  ;  but  the  French  or  German  residents 
within  the  territorial  limits  of  the  seveial  English  parishes  would  all  be 
parishioners  of  the  French  or  German  church.  Or  vice  versa,  there 
may  be  several  German  parishes  in  a  city  and  only  one  English  ;  and 
matters  be  so  arranged  by  the  ordinary  that  all  the  English  speaking 
people  of  the  place  would  be  parishioners  of  the  English  church.  Of 
these  methods,  of  providing  for  the  spiritual  needs  of  his  German  sub- 
jects the  ordinary  of  St.  Louis  adopted  the  third.  And  here  we  can 
only  say  on  this  head  with  F.  Konings  1.  c.:  "  Factum  pronuntio  ;  de 
rei  aequitate,  militate,  etc.,  nullum  profero  judicium."  Now  the  de- 
cree Tametsi  of  the  Council  of  Trent  De  Ref.  Matr.  (Sess  xxiv.)  is  in 
force  in  the  city  of  St.  Louis,  and  marriages  not  contracted  in  presence 
of  the  parochus  are  null.  By  arrangement  of  the  ordinary  the  priest 
in  charge  of  the  German  congregation,  though  not  the  parochus,  as- 
sists validly  at  the  marriages  of  active  members  of  his  congregation,  but 


CORRESPONDENCE.  1 59 

only  as  a  delegate  of  the  bishop.  The  marriages  of  any  others  before 
him  would  be  invalid,  whereas  all  within  the  territorial  limits  of  the 
parish,  Germans  included,  can  get  married  validly  before  the  rector 
of  the  English  church. 

Of  the  wisdom,  advantages  or  disadvantages  of  the  St.  Louis  sys- 
tem, it  is  not  ours  to  speak.  Yet,  notwithstanding  that  system,  we 
think  those  pastors  are  bound  to  apply  the  mass  for  the  people,  be- 
cause they  have  actual  and  immediate  care  of  a  populus  proprius  and 
vices  ad  saltern  gerunt  pastoris  absentis  et  impediti.  That  they  are 
not  parochi  we  must  admit  because  the  decree  Tame/si  unequivocally 
points  out  the  parochus.  But  as  we  shall  see  later  on,  others  besides 
veri  et  proprie  dicti  parochi  are  bound  to  apply  for  the  people  Sundays 
and  holidays.  Be  our  conclusion  what  it  may,  however,  regarding 
priests  placed  in  the  very  peculiar  circumstances  of  St.  Louis,  Father 
Konings'  reasoning  that  because  these  few,  whose  exceptional  position 
was  created  destinato  consilio,  are  not  parochi,  therefore,  there  are  no 
parochi  in  the  United  States,  and  consequently  no  priests  bound  to  say 
mass  for  the  people,  runs  a-foul  of  all  logic.  This  is  the  fourth  argu- 
ment that  "hasn't  a  leg  to  stand  on." 

When  De  Angelis  "  assumit  congregationibus  quae  comprebendunt 
contribules  seu  homines  unius  ejusdemque  nationis  (v.  g.  Germanicae, 
Gallicae,)  in  civitate  aut  in  territorio  alterius  congregationis  (v.  g.  An- 
glicae, )  existentes  nihil  deesse  quominus  canonicae  parochiae  dici 
possint  ac  reapse  sint,"  he  is  speaking  de  communiter  contingentibus 
where  a  German  or  French  parish  is  erected  for  the  German  or  French 
residents  of  a  place  after  tne  fourth  method  described  above.  There 
is  nothing  to  prevent  the  two  parishes  being  comprised  within  the  same 
district  limits  if  the  partition  of  the  parishes  be  on  the  lines  of  nation- 
alities and  not  exclusively,  as  in  St.  Louis,  on  territorial  boundaries. 
There,  the  second  requisite  called  for  by  De  Angelis,  i)  "populus  in- 
tra  certos  territorii  fines  circumscriptus  in  dioecesi,  aut,  2)  ratione  nationis 
distinctus"  fails.  For  reas'ons  into  which  it  is  no  business  of  ours  to 
inquire  and  which  do  not  concern  the  question  under  consideration, 
the  ordinary  of  the  archdiocese  of  St.  Louis  declines  to  make  nation- 
ality a  severing  line  between  parishes.  Not  many  years  hence,  when 
the  present  generation  has  passed  away,  the  historian  of  Catholicity  in 
the  United  States  will  be  able  to  say  which  of  the  systems,  the  third  or 
the  fourth,  is  most  conducive  in  the  end  to  the  interests  of  religion. 
At  present  we  each  of  us  can  only  say  with  Konings:  "  Nullum  profero 
judicium;  ''  for  a  judicium  would  be  a  prophecy  as  to  which  of  the 
systems,  that  carried  out  in  St.  Louis  or  that  followed  elsewhere,  will 
be  best  approved  on  the  Day  of  Judgment 


,6o  THE  PASTOR. 


NOTICES  OF  BOOKS. 

All  publications  to  be  reviewed  or  noticed   under  the  above  heading  should  be  sent,  post    or 
expressage  paid,  direct  to  the  Editor,  Rev.  W.  J.  Wiseman,  Cranford,  N.  J. 

STUDIES  OF  FAMILY  LIFE,  A  CONTRIBUTION  TO  SOCIAL  SCIENCE,  by  C.  S. 
Devas,  M.  A.  Oxon.  One  vol.  octavo,  cloth,  pp.  x — 296,  Burns  &  Gates, 
London,  1886.  (Cath.  Pub.  bociety,  New  York.) 

Of  the  comparative  merits  of  this  work  we  frankly  own  we  can  pro- 
nounce no  judgment.  Few  of  the  kind  have  been  hitherto  issued  by 
the  Catholic  press,  either  of  this  country  or  England.  Our  knuwledae 
of  the  subject  is  limited  to  snatches  gained  from  desultdiy  reading. 
The  volume  is  a  presentation  of  Christianity,  or  rather  of  the  Catholic 
Church,  not  as  it  is  in  itself,  but  as  seen  in  its  effects  in  family  life. 
The  better  to  bring  the  characteristics  of  the  Christian  family  into 
prominence  the  author  passes  in  review  the  Fore-Christian  family, 
under  which  denomination  he  includes  not  only  societies  previous  to 
Christianity,  but  also  those  which  have  never  passed  through  Christian 
influence;  for  example,  the  modern  Hindus  and  Chinese;  ihen  the 
Christian  family,  moulded  by  the  Church;. and  finally,  the  After- 
Christian  family,  formed  and  developed  in  countries  and  among  peo- 
ples once  Christian,  but  Christian  no  longer.  Truly  his  pictuie  of 
these  is  appalling.  And  yet  the  author  betrays  no  symptom  of  being 
led  either  by  prejudice  or  imagination  one  jot  from  the  terrible  truth. 
Calmly  though  compassionately  he  marshals  forth  the  (acts  and  though 
he  lifts  but  a  corner  of  the  curtain,  reveals  a  state  of  things  in  those 
parts  of  modern  Europe  and  America,  where  society  has  been  wrenched 
from  the  influence  of  the  Church,  unequalled  in  moral  degradation  in 
the  vilest  pagan  community,  ancient  or  modern.  But  it  is  not  on  this 
part  of  the  work  we  would  dwell,  but  on  the  few  eloquent  chapters  of 
the  Second  Part,  The  Christian  Family.  In  these  the  author's  theol- 
ogy is  as  precise  as  his  language  is  graceful  and  beautiful.  To  him 
we  are  indebted,  indeed,  for  the  discovery  of  new  beauties  in  the  Ency- 
clical of  Leo  XlII.,  Arcanum  divinae.  To  clergymen  we  commend 
the  little  book  most  warmly,  and  wish  it  could  be  placed  in  the  hands 
of  all  educated  laymen,  Protestant  or  Catholic.  The  logic  of  the  argu- 
ment is  irresistible — the  Church  only  can  save  society.  We  quote  a 
few  sentences  from  Conclusion,  p.  270: 

"The  highest,  the  best  family  life  is  reached  by  Christianity.  There  is  no 
evolution  beyond,  unless  we  call  evolution  a  descent  into  an  abyss.  ...'...  It 
has  often  been  pointed  out  that  by  taking  away  from  the  poorer  clnsses  the  sure 
hope  of  a  future  life,  with  its  rewards  and  punishments,  you  have  taken  away  the 
chief  reason  for  their  patience  under  the  trials  and  submission,  under  the  ine- 
qualities of  the  present  life,  and  that  you  prepare  the  way  lor  outbreaks  of  Com- 
munism. This  i>  quite  true;  hut  there  is  something  more.  The  teachers  of 
irreligion  have  not  merely  robbed  the  poor  of  their  prospective  inheritance,  of 
the  hope  of  goods  to  come;  they  have  done  more,  and  robbed  them  of  the  chief 
of  their  present  goods,  their  Cnristian  home  life How  can  you  comi  en- 
sate  for  freezing  up  men's  hearts,  for  putting  discord  instead  of  peace,  for  putting 
indifference  or  dislike,  instead  of  filial  piety  and  brotherly  love.  .  .  .  The  Chris- 
tian home  partakes  of  the  nature  of  the  Christian  religion,  and  drawing  all  its 
virtu.-  fr  >m  on  high,  appears  as  an  image  and  an  earnest  of  what  is  to  come.  The 
union  of  husband  and  wife,  the  authority  of  the  parents,  the  obedience  of  the 
childrei,  the  order  and  affection,  are  fore-gleams  of  the  eternal  peace  and  indis- 
soluble love  in  the  home  of  the  heavenly  Father." 

The  volume  has  an  Index  Verborum  of  eighteen  pages. 


"Op/o  Hingis  smti  "t  compunctionem  quarn  scire  ejus  definitionem. " — a  Kempis. 


VOL.  IV. 


APRIL,  1886. 


No.  6. 


THE  MISSA  PRO  POPULO. 

(Continued  from  p.  1 1 8. ) 

23.  The  publication  in  1858  of  the  encyclical  Amantissimi  startled 
a  good  many,  and  naturally  concentrated  attention  on  the  subject 
of  the  Missa  pro  populo.  The  wording  of  the  encyclical  was  scruti- 
nized and  compared  with  the  Const.  Cum  semper  oblatas.  In  each 
document  the  only  ground  alleged  for  the  obligation  is  the  bare 
fact  of  being  in  care  of  souls.  Benedict  XIV.  writes  :  * '  That  pas- 
tors of  souls  are  bound  to  apply  the  Holy  Sacrifice  for  the  people 
committed  to  their  care  was  expressly  declared  by  the  Council  of 

Trent   to   be   an    obligation  originating   in  a    divine   precept 

It  not  unfrequently  happens  that  a  bishop,  in  obedience  to  the 
law  of  the  Council  of  Trent  (Sess.  xxiv.  c.  18  De  Ref.},  appoints 
a  vicar  to  take  charge  of  a  vacant  parish  and  there  perform  the 
duties  of  parish  priest  pending  the  election  of  a  new  rector.  Some 
of  these  vicars  contend  that  they  are  not  bound  to  apply  mass  for 
the  people  :  first,  because  the  ordinary  jurisdiction  in  that  parish 
is  vested  in  another  or  others,  while  they  exercise  only  actual  juris- 
diction ;  secondly,  because  they  are  subject  to  removal  at  will  ; 
and  lastly,  because  they  are  only  in  temporary  charge  of  the  place. 
Of  regulars  who  get  charge  of  parishes,  and  the  arguments  they 
urge  for  their  exemption  from  this  obligation,  we  need  here  make 
no  special  mention.  New  our  mind  and  our  decision  is,  that  each 
and  every  one,  as  long  as  he  is  actually  in  care  of  souls,  and  not 
only  secular  parish  priests  and  secular  vicars,  but  likewise  reg- 
ulars, whether  parish  priests  or  only  vicars  in  charge, — in  a  word, 
all  in  actual  care  of  souls  are  bound  to  apply  the  parochial  mass 
for  the  people  committed  to  their  care." — Cum  semper,  §.4.  (Vol. 
in.  p.  357).  And  Amantissimi:  "We  hereby  declare,  decree 
and  decide  that  parish  priests  and  all  others  in  actual  care  of  souls 

Copyright,  Rev.  W.  J.  WISEMAN,  1886.     All  rights  reserved. 


THE  PASTOR. 


are  bound  to  say   and    apply   mass  for  the  people    in   their  charge." 
— Supra,  p.   114. 

24.  Several  points  are  settled   and  placed  beyond  dispute  by  the 
very   wording   of  these    Pontifical    documents  :    among    which    may 
be  mentioned  that  the  jus  inamovibilitatis  is  not  a  condition  of  the 
obligation   to   apply   pro  propulp,    nor    the    possession    of  ordinary 
jurisdiction,   nor   the  officium    parochi.      "Actual  care   of  souls"  is 
the  single  requisite  indicated  by  Benedict  XIV.    and  Pius  IX.,  and 
declared   the  other  day  again  in  the  solemn  Constitution  In  Suprema 
of  Leo  XI  i I.     But  for  this  actual  care  of  souls  some  measure  of  au- 
thority  or  jurisdiction    is   essentially    necessary.       Where   a   diocese 
has  been  erected  this  jurisdiction  ordinarily  comes  from  the  bishop. 
In  places   where   no   diocese  or  diocesan  authority   exists,  the  neces- 
sary jurisdiction   empowering   a    priest  to  assume  the  care  of  souls 
could  only  come  from  the  Holy  See.      But  in  all  cases  it  is  only  in 
virtue  of  some  species  of    actual  jurisdiction,    not  of  Orders,    that  a 
clergyman  can  be    in  official  charge  of  a  populus  proprius.     If  there 
be  no  populus  there  can   be  no  obligation,  as  in  the   case   of  titular 
bishops.     Now  the  Catholic  Church  has  never  ceased   to  send   out 
missionaries  to  lands  in  which  no  Catholic  congregations  were  to  be 
found  and  in  which  the  missionary  had  no  populus  proprius.     The 
missionary  could  not  be  placed  in  charge  of  a  populus  that  did  not 
exist.     The  prerequisites   for    establishing    the   mutual    relations    of 
pastor  and  people  were  wanting.     Common  sense  as  well  as  canon 
law  teach  what  such  absolute  prerequisites  are.      It  could  be   a  fact, 
then,  that  while  in  many  missions  to  the  heathen,  the  relation  call- 
ing for  the  application  of  the   Holy  Sacrifice  for  the  people  could 
be  established  between  the  missionary  priest  and  his  flock,  it :  might 
be  impossible  of  establishment  in  others.     Yet,  in  a  broad  sense,  it 
could  be  asserted   that  the  priest  had  the  actual  care  of  souls   in  these 
regions    too ;    inasmuch    as    he    would    be     devoting     himself    to 
their  service  in  whatever  way  he  found   it  possible  to  serve    them. 
Often,  in  times  of  persecution,    his  services  could  be    only  to  pray 
for  them  in  a  distant  land. 

25.  After  the  publication  of  the  encyclical  in  1658,    questions  be- 
gan to  reach  the  Propaganda  from  missionaries  in  several  parts.     The 
main  and  principal    one  was:     An  vicarii  apostolici  et  missionarii,   qui 
quovis  modo  suscipiunt  animarum  curam,  in  aliquo  determinato  loco,  tene- 
antur  indiscriminatim  ex  justilia  applicare  missam  pro  populo  />  et  si  non 
in   omnes,  In  quosdam  vicarios  apostolicos  et  missionaries  ejusmodi  onus 
incumbat  ? 


THE  MISS  A  PRO  POPULO.  163 


First,  that  quovis  modo  may  be  noticed  ;  for,  the  jurisdiction  of  such 
men  may  be  altogether  exceptional  and  in  personas  absolute  indeter- 
minatas  et  indeterminabiles.  This  is  inconsistent  with  the  funda- 
mental idea  of  the  obligatio  applicandi, — the  populus  proprius.  Next 
may  be  noticed  the  words  utrum  indiscriminatim  in  omnes  cadat  obli- 
gatio? Certainly  not,  and  for  the  same  reason — the  lack  of  a  populus 
proprius  in  hundreds  of  cases.  But  the  obligation  was  known  to  ex- 
ist for  some  vicars  apostolic  and  for  some  missionaries.  The  ques- 
tion was,  Where  was  the  line  to  be  drawn  and  on  what  principle  ? 
To  this  question,  when  first  brought  before  the  Sacred  Congregation, 
the  answer  was  :  Dilata,  et  scribant  duo  ex  consultoribus,  theologus 
alter,  et  alter  canonista.  The  Vota  of  both  consultors  led  to  the  same 
conclusion.  The  papers  were  deemed  satisfactory,  and  the  conclusion 
reached  was  adopted  by  their  Eminences,  namely,  that  vicars  apostolic 
and  missionaries  are  not  bound  to  apply  for  the  people  unless  when 
in  charge  of  missions,  in  which  dioceses  or  parishes  have  been  ca- 
nonically  erected.  There,  they  may  be  bound.  Fortunately  a  synop- 
sis of  the  canonist's  Votum  has  been  preserved  in  the  Acta,  and  from  it 
we  shall  give,  in  brief,  the  substance  of  some  of  his  arguments.  Before 
doing  so,  however,  we  may  direct  attention  to  the  line  itself  of  dis- 
crimination drawn  between  those  bound,  and  those  not  bound. 

26.  We  have  seen  that  the  obligation  is  based,  not  on  Orders,  but 
on  jurisdiction.  A  titular  bishop  qua  talis  has  no  jurisdiction,  has 
neither  a  clergy  nor  a  people  committed  to  his  care ;  and  for  that 
reason,  as  the  Constitution  In  suprema,  teaches,  he  is  not  bound  to  ap- 
ply for  the  people.  ' '  Caret  usu  et  exercitio  potestatis  in  consecra- 
tione  acceptae."  It  can  be  admitted  that  the  "pastorale  ofncium 
in  sua  integritate  in  episcopis  ex  divino  jure  residet."  But  in  a 
certain  sense  that  proposition  would  be  condemned  if  not  as  heretical 
as  eversive  of  the  Primacy  and  the  established  hierarchy.  By  the  fact 
of  consecration  a  bishop  does  not  possess  jure  divino  the  use  and 
exercise  of  the  pastoral  office  anywhere.  The  use  and  exercise  of  the 
episcopal  power  received  in  consecration  comes  to  him  through  the 
fountain  of  all  ecclesiastical  jurisdiction  in  the  Church,  the  Roman 
Pontiff.  It  follows  that  until  a  bishop  be  assigned  to  the  government 
of  a  locality  as  his  diocese, — until  a  place  be  designated  by  the  Pope 
as  a  see  into  which  a  bishop  can  be  sent  to  rule  and  exercise  that 
pastoral  power  received  in  consecration,  the  inhabitants  of  that  place 
can  look  only  to  the  successor  of  St.  Peter  as  their  lawful  shepherd. 
They  have  no  more  immediate  shepherd  of  their  own.  They  are 
oves  Petri  tantum.  No  ecclesiastic  can  claim  them  as  his  to  guard 


,64  THE  PASTOR. 


and  keep  in  his  own  name,  with  power  derived  from  on  high.  All 
vicariates  apostolic  and  all  places  that  are  not  episcopal  sees,— that  are 
not  within  the  designated  limits  of  a  diocese,  are,  with  few  exceptions, 
in  this  condition.  The  exceptions  are  where  the  Pope  has  con- 
stituted parishes  proper,  as  he  has  done,  though  rarely,  in  places  which 
never  had  been  within  the  territorial  limits  of  a  diocese,  and  to  these 
appointed  per  se  vel  per  alimn  a  regular  parochus.  But  though  such 
parishes  are  mentioned  in  decisions  of  the  Roman  Congregations,  it 
may,  perhaps,  be  questioned  whether  it  was  not  owing  to  an  imperfect 
knowledge  of  the  circumstances  that  their  incumbents  were  thought 
to  be  parochi  proprie  dicti  and  granted  the  privileges  and  declared 
subject  to  the  burdens  of  parish  priests.  One  thing  is  certain  that 
neither  dioceses  nor  parishes,  —places  that  were  in  the  regular  pas- 
toral care  of  others  besides  the  Holy  See, — were  included,  at  all  in 
the  decision  of  1863,  and  repeated  in  1866,  in  reply  to  the  inquiry  of 
our  American  bishops.  Vicars  apostolic  and  missionaries  in  those 
places  wherein  dioceses  and  parishes  have  not  been  canonically— 
that  is,  formally,  by  the  proper  authority — erected,  are  not  bound  to 
apply  for  the  people.  Of  course  it  wont  follow  that  missionaries  and 
vicars  apostolic,  in  places  where  dioceses  and  parishes  have  been 
erected,  are  all  or  any  of  them  bound  to  apply.  Whether  they  be  or 
not,  will  depend  on  the  question  whether  they  come  under  the 
general  law,  and  are  exercising  according  to  the  limits  of  the  Orders 
received  the  actual  care  of  souls. 

27.  When  a  bishop  takes  possession  of  his   see  he  is  bound  thence- 
forth to  apply  for  the  souls  in  his  care.     He  is  the  ordinary  of  the 
diocese.     His  jurisdiction  extends  to  all  paits  not  especially  exempt 
by   Apostolic   authority.     He  governs   his  diocese    not  as  anybody's 
delegate,  but  in  his  own  name  in  virtue   of  the  powers    received   in 
consecration.      Yet    though    possessing    the    pastoral    power    in    its 
plenitude  within  the  limits  of  his  diocese,  that  pastoral  power  connotes 
no  abridgment  within  the  same  limits  of  the  jurisdiction  inherent  in 
the  successor  of  St.    Peter ;  while  from  the  possession,  use  and  ex- 
ercise of  the  episcopal  jurisdiction   springs  the  obligation,  real  and 
personal,  of  applying  mass  for  his  diocese.     By  the  establishment  of  a 
diocese  the  Pope  ceases  to  be  the  immediate  pastor  of  its  people. 

28.  Here,  with  the  existence  of  the  see  and  its  occupation  by  the 
bishop,  two  laws  come  into  view  :    one  is  that  the   bishop  who  pos- 
sesses ordinary,  habitual  jurisdiction,   is  bound,   because  of  that  jur- 
isdiction, to  apply  for  the  people  ;  and  second,  that  all  within  the  dio- 
cese who  exercise  actual  jurisdiction,  who  are  assigned  by  the  bishop 


THE  M1SSA  PRO  POPULO.  165 

to  the  care  of  souls  in  any  portion  of  his  diocese,  and  who  thereby  be- 
come responsible  to  God  and  the  ordinary  for  the  due  performance  of 
the  duties  annexed  to  such  charge,  and  for  religious  ministrations  and 
services  to  be  rendered  to  the  flock  committed  to  their  care  ; — these, 
too,  because  of  the  actual  jurisdiction  they  exercise,  are  bound,  without 
any  exception,  not  even  excepting  the  bishop  himself,  if  he  retain  in  his 
own  name  the  actual  as  well  as  habitual  care  of  souls  in  his  cathedral 
parish,  are  bound  to  offer  mass  for  the  people.  No  other  condition  is 
required  to  beget  the  obligation  than  having  charge  of  souls,  whether 
as  parochus  or  vicar,  whether  for  a  temporary  period  or  in  perpetuity, 
whether  the  flock  in  charge  afford  a  maintenance  or  not.  The  one 
sole  radix  of  the  obligation  is  the  care  of  souls,  not,  however,  quomodo 
cumque  assumpta,  but  intrusted  to  the  priest  by  the  ordinary  of  the 
diocese.  Hunt  through  all  the  decrees  of  the  S.  C.  G.  and  scan  the 
Pontifical  documents,  you  will  find  no  other  doctrine. 

29.  Seeing  that  it  is  in  the  nature  of  things  impossible  for  a  bishop 
to  perform  in  person  this  actual  ministration   throughout  his  diocese, 
his  first  duty  to  his  flock  is  to  provide  them  as  far  as  in  his  power  with 
priests  to  carry  on  within  the  limits  of  the  Orders  received  this  actual 
and  immediate  ministry.      Priests  are  ordained   "  ad  regimen  altaris. 
Sacerdotem  enim  oportet  offerre,   benedicere,    praeesse,    praedicare  et 
baptizare."—  Pontificate.     They  are  ordained  "  in  adjutprium  episcopo- 
rum  "  gerere  animarum  curam  actualem   throughout  the  diocese,  "  ut 
ad  hostias  salutares  et  frequentioris  officii  sacramenta  ministerium  su- 
ficeret  sacerdotum.  .  .  .  et  ut  bonam  rationem  dispensationis   sibi  cre- 
ditae   reddituri,   aeternae    beatitudinis    praemia   consequantur." — Ib. 
11  Gonsecrare   et    sanctificare  digneris   Domine    maims    istas.  .  .  .  ut 
quaecumque  benedixerint  benedicantur,  et  quaecumque  consecraverint 
consecrentur  et  sanctificentur.     Accipe  potestatem  offerre  sacrificium 
Deo,  missasque  celebrare.  .  .  .  Accipe  Spiritum  Sanctum   quorum  re- 
miseris  peccata  remittuntur  eis  et  quorum  retinueris  retenta  sunt." — Ib. 

30.  Priests  are    ordained   to   offer  the  Holy    Sacrifice,    to    forgive 
sin,     administer   the    sacraments,    govern,     preach   and    teach.      All 
these  things  they  do,  not  as  delegates  of  any   one,  but   in  virtue  °f 
the  powers  received  from  on  high,  in  virtue  of  their  ordination.     But 
for  the  use  and  exercise  of  these  powers,  all  necessary  and  ordained  for 
trje  actual  care  of  souls,  priests  must  needs  be  given  the  regimen  of  an 
altar  and  assigned  a  populus  to  be   presided  over  and   ministered  to. 
When  assigned  that  populus    by  the   ordinary,  among  the  duties  the 
priest  undertakes  is  offerre  et  applicaremissam  pro  populo  sibi  commis- 
SQ  ;    and  as  this  obligation  is  born  of  the   office  itself,   jure   divino,  rmy 


,66  THE  PASTOR. 


episcopal  law,  any  diocesan  regulation,  any  local  usage,  any  limitation 
set  to  the  performance  of  the  duties  involved  in  the  care  of  souls,  once 
he  has  been  given  substantially  this  care,  will  not  exempt  him  from  the 
duty  of  the  application.1  Unless  we  quibble  about  words  the  jurisdic- 
tion of  the  office  to  which  is  annexed  the  care  of  souls  is  always  ordi- 
nary %  But  some  of  the  consequences  which  in  time  came  to  be  linked 
with  ordinary  jurisdiction  need  not  necessarily  exist  or  be  allowed, 
It  is  now  time  to  turn  to  the  arguments  submitted  in  1863  to  the  S. 
C.  of  Propaganda. 

31.  The  decision  of  the  Propaganda  in  1863  had  much  to  do  with 
shaping  our  views  and  practice  in  the  United  States,   as  to  the  obliga- 
tion of  applying  mass  for  the  people.      By  many  it  was  construed  to 
mean  that  the  Constitutions  Cum  semper  and  Amantissimt  do  not  apply 
to  rectors  in  this  country.      We  think  differently,  and  propose  to  pre- 
sent our  reasons  for  disagreeing  on  this  point  with  men  whose  opinions 
we  receive  with  reverence,  for  the  consideration  of  others. 

That  decision  is  found  in  the  first  volume  of  the  Ada  S.  Sedts 
(1866),  together  with  a  lengthy  article  that  purports  to  be  a  synopsis 
of  thevoTUM  of  one  of  two  consultors  whose  services  were  called  into 
requisition.  How  fully  or  faithfully  the  synopsis  given  represents  the 
VOTUM  of  the  consultor  Father,  afterwards,  Cardinal,  Tarquini,  S.  J.,  we 
have  no  means  of  knowing.  So  far  as  can  be  learned  he  never  made 
himself  responsible  for  the  article  in  the  Ada.  In  dealing  with  the 
question  of  the  missa  pro  populo,  then,  we  must  take  that  synopsis 
merely  for  what  it  is  worth  in  itself.  If  we  attribute  its  authorship  to 
the  Jesuit  Father,  it  is  only  to  avoid  using  the  awkward  word,  synopsis. 

32.  From  the  opening  few  pages  of  the  article  we  condense  the  fol- 
lowing argunvnts  : 

a.  Decisions  of  the  S.  C.  C.  and  Papal  Constitutions  forbid  us  to  doubt  : 

1)  that  the  obligation  of  applying  the  Holy  Sacrifice  for  the  people  exists  ;  or 

2)  to  doubt  that  it  is  of  divine  origin. 

b.  Now,  as  no  express  divine  command  is  to  be  found  on  which  this  obli- 
gation may  res/,  and  all  the  Scripture  texts  that  can  be  adduced 2    only  refer 

J)  The  expression  jus  divinum  is  to  be  understood  in  the  sense  thus  expressed  by 
St.  Augustine  :  "  Ego  in  evangelicis  et  apostolicis  literis  animo  id  revolvens  video 
praeceptum  esse  jejunium.  Quibus  autem  diebus  non  oporteat  jejunare  et  quibus 
oporteat,  praecepto  Domini  vel  Apostolorum  non  invenio  definitum." — Epist. 
xxxvi.  n.  25.  (Migne,  Patres  Latini  33,  147.) 

2)  For  instance,  Hebrews  v.  I.:  "Omnis  namque  pontifex  ex  hominibus  assump- 
tus,  pro  homiuibus  constituitur  in  iis  quae  sunt  ad  Deum,  ut  offerat  dona  et  sacri- 
ficia  pro  peccatis."  And  viii.  3  :  "  Omnis  enim  pontifex  ad  offerendum  munera  et 
hostias  constituitur." 


THE  MISS  A  PRO  POPULO.  167 

to  a  law  already  in  existence,  we  must  conclude  that  this  obligation  of  apply- 
ing for  the  people  is  founded  on  the  very  nature  of  the  pastoral  office  itself. 
Therefore, 

c.  Officium  pastor  ale,  sua  integritate  seuplenitudine,  secum  ferl  natura  sua 
debitum  offerendi  sacrificium  pro  populo.     Ouare  cum  in  Ecclesiae  jure,  in 
parochos  dicitur  incumbere  onus  ex  divino  praecepto  applicandi  missam  pro 
populo,  hoc  est   intelligendum  non  de  divino  jure  absolute  spec  fata,  sed  de  di- 
vino jure  hypothetic e  spectato. 

d.  It  is  only  the  officium  pastorale  sua  integritate  seu  pltnitudine,  or,  in 
plain  words,  the  pastoral  office  of  bishops  that,   jure  divino  absoluto,  involves 
this  obligation  of  applying  the  Holy  Sacrifice  for  the  people.      This  is  proved 
by  the  woras  xaq  apx^ispsoq,  "  omnis  pc,ntifex,"  used  by  St.  Paul  when 
speaking  of  this  obligation,  Hebrews  v.  I  andviii.  3. 

e.  A  priest  may  be  bound  ratione  sacerdotii  to  offer  the  Holy    Sacrifice 
three  or  four  times  a  year,    (Lig.  vi.  313,)   but  he  is  not  obliged  to  apply  it 
for  the  people  ;  whereas  a  bishop,  quia  pontif ex.  is  bound  ratione  consecra- 
tionis  episcopalis  to  apply  the  Holy  Sacrifice  for  the  people. 

33.  The  question  submitted  for  the   VOTUM  of  F.  Tarquini  was  why 
and  when  are  vicars  apostolic  and  missionaries  bound  to  apply  the  Ho- 
ly Sacrifice  for  the  people.     The  Dubium  under  consideration  in  the  Sa- 
cred Congregation  was,  How  does  that  law  of  applying  pro  populo,  re- 
ferred to  by  the  Council  of  Trent,  cap.  i,  Sess.  xxm,  explained  and  pro- 
mulgated as  strictly  binding  by  Benedict  XIV.  in  Const.  Cum  semper, 
(Vol.  HI.  p.  354,)  and  promulgated  anew  in  1858  with  intense  earnestness 
by  Pius  IX.  by  encyclical  Amantissimi, — the  Dubium  before  the  Sacred 
Congregation  of  Propaganda   was  how  does  that  law  affect  vicars  apos- 
tolic and  missionaries  ? — of  them  what  does  its  observance  require  ? 

Application  of  the  mass  was  in  question, — that  application  which  we 
make  for  father  or  mother,  relatives  or  friends,  or  for  the  honorarium. 
"  Solus  fructus  ministerialis  a  celebrante  applicari  potest :  reliqui  enim 
effectus  per  se  ex  missa  hauriuntur.  Si  specifica  applicatio  hujusmodi 
desit,  ipsi  sacerdoti  omnis  fructus  ministerialis  applicator." — Lehmkuhl. 
As  Christ  does  not  personally  consecrate  or  sacrifice,  the  ministerial, 
personal  act  of  his  deputy,  the  priest,  is  a  sine  qua  non  of  the  sacrifice. 
It  is,  of  course,  no  part  of  the  sacrifice,  nor  does  it  increase  or  lessen 
its  essential  fruits  and  efficacy.  Now  that  ministerial  act,  as  a  person- 
al one,  is  the  priest's  own  ;  and  because  it  is  his  own,  it  belongs  to  him 
to  offer  it  to  God  for  any  purpose  he  may  choose.  Let  it  be  borne  in 
mind,  then,  that  the  thing  in  question,  the  application  for  the  people,  is 
a  thing  entirely  distinct  from  the  Holy  Sacrifice  in  itself. 

34.  The   VOTA  consultorum  submitted  to  the  Sacred  Congregations, 


,68  ,  THE  PASTOR. 

are  to  some  extent  like  the  pleadings  of  a  lawyer  in  support  of  a  con- 
clusion to  which  he  conscientiously  thinks  the  judge  ought  to  come. 
Now  no  one  need  be  told  that  a  decision  of  the  court  in  accordance 
with  the  opinion  of  the  pleader,  does  not  involve  the  supposition  that 
the  decision  was  brought  about  by  the  arguments  of  counsel,  or  that 
the  decision  would  not  have  been  just  the  same  had  his  arguments 
been  all  bent  in  a  contrary  direction.  Where  weighty  matters  have  to 
be  acted  on,  the  Congregations  purposely  proceed  slowly  ;  and  often 
take  the  VOTA  consultorum  to  ascertain  if  there  be  any  known  reason 
why  the  decision  contemplated  should  not  be  pronounced.  A  deci- 
sion, therefore,  in  accord  with  the  conclusion  of  the  consultor,  is  no 
indorsement  of  any  of  his  arguments.  They  may  or  may  not  be  sound: 
or  some  may  be  sound  and  othersome  legless,  lame,  or  not  ad  rem. 
And,  vice  versa,  a  decision  contrary  to  the  conclusion  of  the  consultor 
does  not  imply  that  his  arguments  were  all  bad  and  illogical,  but  only 
that  they  did  not  prove  his  thesis.  A  world  of  mischief  and  mistake 
has  resulted  from  a  forgetfulness  of  these  very  elementary  prin- 
ciples. Eager  disputants,  and  budding  authors,  and  careless  writ- 
ers, have  quoted,  as  decrees  of  the  Congregations,  arguments  from  the 
VOTA  consultorum, — especially  when  the  conclusions  of  the  consultor 
happened  to  coincide  with  the  judgment  afterwards  rendered  in  the 
case.  More  than  once  we  have  heard  arguments  from  this  very  VOTBM 
of  Father  Tarquim  quoted  as  endorsed  by  the  Sacred  Congregation. 
Now  no  such  inference  was  in  the  least  warranted  by  the  fact.  If 
Father  Tarquini,  in  1863,  happened  to  think,  as  did  the  Sacred  Con- 
gregation, that  clergymen  not  having  care  of  souls  are  not  bound  to  ap- 
ply for  the  people,  all  the  better.  But  it  does  not  follow  that  their 
Eminences  thought  any  or  all  of  the  arguments  he  brought  forward 
quite  conclusive,  on  their  own  merits,  of  the  truth  of  the  thesis.  It  is 
well  to  have  these  VOTA  together  with  the  terse  decision.  We  learn 
from  them  what,  precisely,  was  the  knot  unravelled,  and  this  prevents 
us  from  applying  the  same  decision  to  cases  entirely  different,  either  in 
themselves  or  in  their  circumstances. 

35.  A  word  now  on  the  arguments  of  the  VOTUM.  To  that  marked 
"  (a)  "  no  one  can  object  if  properly  understood  and  qualified  ;  that  is, 
if  understood  only  of  those  who  have  care  of  souls.  Both  divine  and  ec- 
clesiastical law  oblige  all  in  priest's  orders  to  celebrate,  (Lig.  vi.  313). 
But  that  is  altogether  a  different  matter  from  the  obligation  here  in 
question.  Neither  need  there  be  any  objection  to  the  second  "b," 
apart  from  the  reference  to  St.  Paul.  Those  texts  are  wholly  irrelevant 
to  the  thesis,  as  indeed  the  writer  of  the  VOTUM  himself  recognizes  in 


THE  M1SSA  PRO  POPULO.  169 

away.  But  this  can  be  attended  to  later  on.  We  pass  to  the  third 
' '  c  "  :  Officium  pastorale  sua  inlegntate  sen  plenitudine  secumfert  natura 
sua  debitum  offerendi  sacrifidum  pro  populo. 

It  is  possible  that  Father  Tarquini,  in  penning  these  words,  had  in 
his  mind  the  correct  idea,  and  that  he  was  only  infelicitous  in  the 
choice  of  words.  Officium  pastorale  is  an  ambiguous  expression.  With 
varying  extension  it  may  be  applied  to  Pope,  archbishops,  bishops,  pre- 
lates and  priests. 

"Obligatio  missam  celebrandi  vel  etiam  ad  certam  intentionem  ap- 
plicandi  adesse  potest :  i)  ratione  sacerdotii ;  2)  ratione  officii  curam 
animarum  habentis ;  3)  ratione  stipendii  accepti  ;  4)  ratione  obedi- 
entiae  impositae." — Lehmkuhl.  There  is  no  fifth  "ratione."  Officium 
pastorale  then,  as  a  ratio  for  celebrating  or  applying  the  mass,  can 
mean  only  the  first  or  second  :  it  means  either  sacerdotium  or  officium 
curam  animarum  habens. — However,  sufficient  for  the  day — we 
proceed. 

36.  It  is  only  the  officium  pastorale  in  sua  integritate  seu  phnitudine^  in 
plain  words  the  pastoral  office  of  bishops,    that  JURE  DIVING  ABSOLUTO  in 
•volves  this  obligation  of  applying  the  Holy  Sacrifice  for  the  people.    This  is 
proved  by  the  words,  -aq  aptyspsuq,  "  omnis  pomifeoc,"  used  by  Si.  Paul 
when  speaking  of  this  obligation,  Hebrews  v.  I  and  viii.  3. 

There  are  so  many  things  to  be  said  in  comment  on  this  paragraph 
that  we  do  not  know  where  to  begin.  We  had  better  do  so  by  getting 
to  some  conclusion  at  once.  Leo  XIII.,  in  his  Const.  In  suprema, 
teaches  that  bishops,  qua  bishops,  are  not  bound  to  say  mass  for  the 
people  :  "Although  it  is  not4at  all  necessary,  we  think  it  as  well,  how- 
ever, to  declare  here  that  the  above  ordinance  (de  applicatione  pro 
populo)  does  not  apply  to  Titular  bishops.  For  these  ecclesiastics, 
when  promoted  to  the  episcopal  dignity,  are  given  by  the  Roman  Pon- 
tiff, as  title,  one  or  other  of  those  ancient  cathedral  churches  which 
at  one  time  flourished  but  are  now  destitute  both  of  Catholic  clergy 
and  people  :  and  the  titles  are  bestowed  only  that  the  memory  ot  those 
formerly  flourishing  churches  may  not  wholly  pass  away.  These  bish- 
ops do  not  take  possession  of  their  sees,  and,  as  decided  by  the  S. 
Congregation  of  Rites,  bishops  are  bound  to  apply  the  mass  only  from 
the  date  of  their  entering  into  possession.  Again,  as  neither  clergy 
nor  people  are  there  to  be  governed,  it  is  plain  that  these  bishops  have 
not  the  use  or  the  exercise  of  that  power  received  by  episcopal  conse- 
cration ;  and  consequently  that  they  are  not  held  to  the  duties  and  ob- 
ligations of  the  ordinary  episcopal  office." — §.  X.  (THE  PASTOR,  Vol. 
III.  p.  371.)  In  other  words,  those  bishops  have  no  curam  anima- 


THE  PA  STOR 


rum,  and  consequently  are  no  more  bound  to  the  missa  pro  populo  than 
a  third  assistant  in  Jersey. 

Therefore  bishops,  qua  bishops,  are  not  held  by  any  law,  divine  or 
ecclesiastical,  to  apply  for  the  people.  That  application,  the  fruit  of 
the  personal  ministerial  act  of  the  priest,  is  an  integral  portion  of  the 
bounden  ministrations  to  the  people  of  him  who  has  care  of  souls. 

37.  It  is  hardly  necessary  to  say  that  the  texts  in  Hebrews  had  no 
reference  whatever  to  this  application.  But  to  this  application  simply 
and  solely  the  whole  question  in  1863  referred,  and  in  regard  to  it  the 
VOTUM  was  prepared.  The  information  sought  of  the  Propaganda  by 
the  vicars  apostolic  and  missionaries  was  to  what  extent  precisely  did 
the  law  enunciated  in  the  Constitutions,  Cum  semper  and  Amantissim, 
oblige  them,  and  the  conclusion  reached  by  the  VOTUM  of  Father 
Tarquini  was  perfectly  correct  :  —  Wherever  they  fill  no  officium  curam 
animarum  annexam  habens,  they  are  not  bound  to  apply  for  the  peo- 
ple at  all.  The  reason  is  readily  understood.  The  application  in 
question  is  part  and  parcel  of  the  due  ministration  which  is  meant  by 
the  words,  "  care  of  souls."  Whoever  has  care  of  souls  and  omits  to 
apply  for  them  on  the  days  appointed,  is  neglecting  to  discharge  a 
duty  which  is  inseparably  linked  with  the  office  he  holds  and  bound 
up  with  its  very  nature.  It  is  so  linked  with  it  ex  indole  rei. 

37.  A  priest  may  be  bound  rations  sacerdotii  to  offer  the  Holy  Sacrifice 
three  or  four  times  a  year,   (S.  Lig.  De  Euch.  Tr.  vi.  313,)   but  he  is  not 
bound  to  apply  it  for  the  people  ;  whereas  a  bishop,  quia  pontifex,   is  bound 
ratione  consecrationis  episcopalis  to  apply  the  Holy  Sacrifice  pro  populo.  — 
This  argument  has  been  in  most  part  answered. 

38.  APPLY  FOR,  —  OFFER   FOR  :     These  two  expressions  can  mean 
only  the  self-same  thing.     When  we  say  mass  is  offered  for  this  or  that 
intention  the  meaning  is  that  the  fruit  of  the  personal  ministerial  act 
of  the  priest  '  is  offered  by  him  for  the  intention   named.      Now  the 
fruit  of  this  personal  act  is  always  the  priest's  own  until  he  alienates  it. 
He  may  do  so  for  a  stipend,  or  for  an  office  that  can  be  neither  given 
nor  accepted  without  such  alienation  ;  or  he  may  do  so  by  vow,    re- 
nouncing freedom  of  will  in  his  personal  acts.     Control  of  this  fruit,— 
now  commonly  called  the  fructus  medius,  —  can  never  pass  from    him 
but  by  an  act  of  his  own  will.      He  must  give  it,  and  the  act  being  and 
remaining  a  personal  one,  no  matter  what  his  obligations,    vows  and 
promises,  he  need  not  give  it  at  the  last  minute.     Now  the  object  of 
the  law  explained  by  Benedict  XIV.  is  this  fructus,  and  it  is  this  fructus 

1  This  act  is   not  measured,  indeed,   as  to  worth  by  the  terminus  a   quo,    the 
priest's  merits,  but  by  the  terminus  ad  quern,  'the  Holy  Sacrifice. 


THE  MISS  A  PRO  POPULO.     •  171 

which  is  always  meant  when  we  say  we  offer  mass  for  anything, — pro 
populo,  for  instance.  But  in  reality  we  always  oifer  that  in  mass  over 
the  fruits  and  effects  of  which  we  have  no  control, — the  Holy  Sacrifice 
in  se.  That  Sacrifice  was  offered  from  the  beginning,  and  shall  be  to 
the  end,  pro  omnibus  fidelibus  vivis  atque  defunctis.  In '  this  sense 
we  offer  for  the  people  always,  and  cannot  do  otherwise,  when  we  cele- 
brate. Ratione  sacerdotii  a  priest  is  bound  to  celebrate  three  or  four 
times  a  year  :  ratione  sacerdotii  a  bishop  is  bound  to  celebrate  three 
or  four  times  a  year ;  but  ratione  pontificatus,  episcopatus,  praelaturae 
aut  dignitatis, — never. 

39.  Ratione  sacerdotii,  then,  both  priest  and   bishop  are  bound  in 
the  sense  just  explained  jure  divino  absolute  offerre  pro  populo.     The 
sounding  phrases,     "officium    pastorale  in    sua   integritate  et  pleni- 
tudine"  and  the  "jus  divinum  absolutum,"  wherever  else  they  may 
be  in  place,  have  no  more  to  do  in  connection  with  this  law  of  Cum 
semper  and  Amantissimi  than  the  latest  quotations  in  pork.     Both  pre- 
late and  priest  are  bound  to  the  application  only  hypothetice,  divino 
jure  spectato  ;   that  is,  they  are  bound  when,  and  only  when,  either 
has  an  office  to  which  the  care  of  souls  is  attached. 

40.  While  the  ratio   applicandi  is  the  same, — officium  curam  ani- 
marum   habens — the  difference  in  that  cura  is  easily  perceived.     It 
does  not  lie  in  the  gre'ater  number  of  souls,  (a   parish   may  contain 
more  than  a  diocese),  but  in  the  perfect  pastoral  power  of  the  bishop  to 
tend  and  teach  his  whole  flock  ;  for  by  ordinations  he  can,  as  it  were, 
multiply  himself  and  he  alone  confirms  and  strengthens   his  spiritual 
children  in  the  faith.     Nor  is  this  all.     For  his  hierarchical  supremacy 
and  legislative  and  disciplinary  powers,  give  him  a  species  of  ubiquity 
throughout  his  jurisdiction  ;  so   that  the   progress  of  piety   and   re- 
ligion in  a  diocese  depends  in  great  part  on  the  bishop's  watchfulness 
and  solicitude.     A  bishop  is  the  complete  pastor.     Of  himself  he  can 
provide   for  all  the  needs  of  his  entire  flock.     A  parochus  cannot ; — . 
not  even  for  the  few  in  his  charge.     He  cannot  confirm,  nor  can  he 
provide  himself  with  the   ministerial  aid  that  may  be  necessary  for  the 
people  ;  nor  can  he  ex   ipsa  natura  officii  adjust  matters  in  foro  ex- 
terno.      In    insisting   on    the    identity    of    the   ratio   applicandi    pro 
populo  for  bishop  and  parochus; — the  cura  animarum,  we  do  not  wish 
to  be  misunderstood  as   making  any  comparison  between  the  cura  in 
the  one  case  and  that  in  the  other.     Tin  Is  not  gold  ;  but  tin   and 
gold  alike  may  be  an  article  of  commerce  and  in  consequence  equally 
subject  to  the  laws  of  trade. 

41.  A  titular  bishop   may  have  a   parish   in   some  diocese,   or  a 


1 72  THE  PASTOR. 


bishop  may  himself  retain  besides  the  cura  dioecesana  the  cura 
adualis  of  the  cathedral  parish.  In  both  cases  the  bishops  are  bound 
to  the  application  for  the  people  of  the  parish.  A  priest  when  elected 
bishop  may  assume  charge  of  the  affairs  of  his  diocese  before  con- 
secration. If  he  do,  he  enters  into  possession  of  an  office  curam 
.  habens  animarum,  and,  eo  ipso,  he  is  bound  to  the  application  for 
his  diocesans ;  and,  if  previously  in  actual  care  as  a  rector,  for  his 
parishioners  also,  until  he  appoints  another  to  succeed  him  in  the 
parish. 

[288.] 

Communis  sententia  docet  episcopum  aliosque  jura  episcopalia 
exercentes, 1  quibus  impensius  quam  parocho  animarum  cura  commissa 
est  ad  applicationem  teneri  aeque  ac  alios,  qui  curam  animarum  actu 
exercent. — S.  C.  C.  17  Sept.  1814.  (I.  p.  920.) 

[289.] 

Tenenturne  episcopi  ad  applicationem  missae  pro  ovibus  post  adep- 
tam  possessionem,  an  statim  ac  electi  sunt  in  consistorio  ? 

R.  :  S.  R.  C.  Post adepiam possessionem.      (4669  ad  22.) 

[290.] 

Si  episcopus  retinet  curam  parochiae  cathjedralis,  ipse  applicari 
tenetur  missam  pro  parochianis.  Neque  si  episcopus  tanquam  totius 
dioecesis  parochus  pro  universo  grege  missam  applicat.  idcirco  eximi 
poterit  ab  applicanda  missa  pro  parochianis.  Nam  si  ipse  curam 
parochialem  cathedralis  gerit,  nedum  pro  universo  grege  sed  etiam  pro 
ovibus  paroeciae,  duo  distincta  sacrificia  offerre  debet.  Nam  curati 
qui  ejus  nomine  munia  parochialia  exercent,  cum  titulares  non  sint 
sed  coadjutores,  ad  applicationem  missae  pro  populo  non  tenentur. — 
S.  C.  C.  17  Dec.  1803.  (I.  p.  920.) a 

42.  In  illustration,  let  us  suppose  a  case  where  a  bishop  would  be 
absolutely  the  only  clergyman  in  his  diocese.  On  such  bishop  would 
devolve  a  duplex  cura  animarum  Besides  his  cura  ordinaria,  as 
bishop,  he  would  be  compelled  to  exercise  the  cuia  actualis  and  attend 
to  the  varied  ministrations  of  religion  required  by  the  people  in  their 
homes- as  well  as  at  the  church.  A  bishop  in  these  circumstances 
would  be  to  his  people  both  their  ordinary  and  their  parochus.  He 
would  be  holding  two  offices  at  the  same  time,  to  each  of  which — cura 

J)  A  bishop  elect,  for  instance. 

"2)  We  shall  thus  quote  by  vol.,  page  and  date  decrees  of  the  Sacred  Cong, 
of  the  Council  from  the  Thesaurus  Resolutionum  S.  C.  Concilii  by  Muhlbauer,  in 
course  of  publication  by  Pustet  &  Co. 


THE  MISS  A  PRO  POPLJLO.  173 

ordinaria,  et  cura  actualis  animarum — the  obligation  of  applying  mass 
is  attached.  He  would  be  no  more  bound  by  reason  of  one  than  of 
the  other.  Ratione  duplicis  curae  such  bishop  would  be  bound  to  of- 
fer duo  distincta  sacrificia  pro  populo.  Consequently  on  a  priori 
grounds  we  can  assert  that  wherever  there  is  a  diocese,  there  must  also 
be  found  the  missa  pro  populo,  as  distinct  from  the  ordinary's  mass  for 
his  diocesans.  Let  us  remember,  then,  that  while  the  cura  ordinaria  is 
as  different  from  the  cura  actualis  as  chalk  from  cheese,  one  cannot 
exist  without  the  other:  The  latter  is  the  complement  of  the  former. 
They  must  either  both  exist  in  the  same  place,  or  neither.  One  is 
necessarily  born  of  the  other.  Logically,  but  only  logically,  the  cura 
or.dinaria  is  prior  to  the  cura  actualis  in  a  diocese.  Where  one  is 
created  the  other  is  eo  ipso  created.  One  does  not  include  the  other, 
and  each  within  its  own  domain  is  officium  pastorale  in  sua  integritate. 
Each  has  its  own  esse,  and  the  two  may  be  conjoined  or  found  in 
the  same  individual,  but  not  mingled  so  as  to  produce  a  quid  tertium. 
A  bishop  of  a  diocese  can  have  both  at  the  same  time,  if,  for  instance^ 
he  be  rector  of  his  cathedral.  He  then  has  a  duplex  cura  animarum, 
each  according  to  its  nature  perfect  in  sua  integritate  et  plenitudine. 

Most  of  the  errors  which  have  grown  up  around  this  question 
originated  in  that  synopsis  of  the  Acta.  They  may  be  traced,  one 
and  all,  we  think,  to  the  fatal  mistake  of  not  distinguishing  the  cura 
ordinaria  from  the  cura  actualis  animarum.  But  this  was  inevitable 
with  the  substitution  of  the  ambiguous  expression  Officium  Pastorale 
for  the  plain  phraseology  of  Benedict  XIV.  and  Pius  IX.,  cura  ani- 
marum. The  latter  can  be  distinguished  into  ordinaria  and  actualis, — 
each,  in  its  way,  perfect :  the  former  could  not  be  distinguished  into 
two  kinds.  It  was  either  perfect  or  officium  pastorale  improperly  so 
tailed.  From  the  officium  improperly  so  called,  there  could  arise 
obligations  only  improperly  so  called  ;  and  such  obligations  are  no 
obligations.  Hence  the  muddle. 

[70  be  continued.^ 


[291.] 

I.  Utrum,  ultimo  Majoris    Hebdomadae   triduo,  laudabiliter  recite- 
tur  Angelus  ter  in  die,  et  obtineantur  indulgentiae,  sicut  per  annum  ? 

II.  Utrum    in    Sabbati    Sancti    meridie,    fideles    recitare    debeant 
Angelus  flexis  genibus,  an  vero  Regina  coeli  stando  ? 

Ad  I.  Affirmative. 

Ad  II.  Negative,  ad  primam,  partem  ;  Affirmative,  ad  secundam. 

Die   19  Junii   1885. 

DELLA  VOLPE,  Secretarius. 


174 


THE  PASTOR. 


AD 


INSTRUCTIO  S.  CONGR.   DE  PROP.  FIDE 

EPISCOPOS     ET     PRAELATOS      REGULARES     CATHOLICARUM      MISSIONUM, 
SUPRA    SUSPENSIONIBUS  QUAE  IRROGANTUR  EX  INFORMATA 
CONSCIENTIA. 


Omni  tempore  sollicita  fuit  Ecclesia, 
ut  non  solum  ascensus  ad  sacros  Ordi- 
nes  interdiceretur  indignis,  verum  etiam 
ab  eorumdem  exercitio  criminosi  sus- 
pensi  manerent. 

Cum  autem  occultorum  quoque  crimi- 
num,  quaeque  prodere  non  expediret, 
facilis  et  prompta,  nempe  a  judiciariis 
formis  libera  coercitio  aliquando  neces- 
saria  sit  ad  sacri  ministerii  dignitatem  et 
fidelium  utilitatem  tuendam;  hinc  sapien- 
tissimo  concilio  Tridentini  Patres  ses- 
sione  xiv.  capite  primo  de  Reformatione 
decreverunt:  "Ei  cui  ascensus  ad  sacros 
Ordines  a  suo  praelato  ex  quacumque 
causa,  etiam  ob  occultum  crimen,  quomo- 
dolibet,  etiam  extrajudicialiter  fuerit  in- 
terdictus,  aut  qui  a  suis  Ordinibus  seu 
gradibus  vel  dignitatibus  ecclesiasticis 
fuerit  suspensus,  nulla  contra  ipsius 
praelati  voluntatem  concessa  licentia  de 
se  promoveri  faciendo,  aut  ad  priores 
Ordines,  gradus  et  dignitates  sive  ho- 
nores  restitutio  suffragetur. " 


Ex  hoc  provido  decreto,  in  eo  quod 
refertur  ad  crimina  clericorum  quae  ex- 
trajudicialem  suspensionem  ab  ecclesias- 
ticis officiis  merentur,  jamdudum  in  usu 
fuit  suspensions  poena  ex  causis  praela- 
to notis;  quae  nempe  audit  suspen- 
sio  ex  informata  conscientia. 

Ad  hoc  itaque  ut  in  eadem  infligenda, 
cum  majori  qua  potest  cautela  et  securi- 
tate  ordinarii  catholicarum  missionum 
procedant,  sacra  Congregatio  de  Propa- 
ganda Fide  praesentem  Instrtictionem 
edendam  censuit,  cui  iidem  ordinarii,  in 
adhibendo  hoc  extraordinario  remedio, 
sese  conformare  curabunt. 


The  Church  has  ever  been  watchful  not 
only  to  prevent  the  unworthy  being  ad- 
mitted to  higher  Orders,  but  also  to  pre- 
vent them  from  ministering  in  the  Orders 
received. 

In  order  to  guard  the  dignity  of  the 
sacred  ministry  and  shield  the  faithful 
from  harm,  an  easy  and  ready  method, 
unencumbered  with  legal  forms,  may  be 
sometimes  necessary  for  reaching  occult 
crimes,  or  crimes  to  which  it  would  be  in- 
expedient to  give  the  publicity  of  a  trial. 
Accordingly,  the  Fathers  of  Trent  wisely 
decreed,  Sess.  xiv.,  c.  I,  "  that  when  pro- 
motion to  Orders  is  forbidden  any  one  by 
hi?  lawful  prelate,  no  matter  why  forbid- 
den, or  how,  even  if  for  occult  crime  and 
extrajudicially,  or  he  has  been  suspended 
by  his  prelate  from  the  exercise  of  Orders 
received  or  the  performance  of  ecclesias- 
tical functions,  such  a  one  cannot  avail 
himself  ot  any  person's  leave  whatso- 
ever, given  without  his  prelate's  consent, 
to  accept  any  grade  of  Orders,  or  to 
minister  in  the  Orders  dignities  or  eccle- 
siastical offices  previously  received." 

As  regards  ecclesiastics  whose  crimes 
may  deserve  extrajudicial  suspension 
from  office,  that  decree  is  the  basis  of  the 
ordinary's  action  in  inflicting  for  reasons 
known  to  himself,  the  punishment  known 
as  suspension  ex  informata  conscientia. 

With  the  view  of  enabling  the  ordi- 
naries of  Catholic  missions  to  proceed 
with  all  possible  caution  and  security 
when  they  resort  to  this  extraordinary 
remedy,  the  Propaganda  decided  to  issue 
the  present  Instruction.  To  all  its  pro- 
visions ordinaries  are  strictly  to  conform 
in  the  matter  of  suspensions  ex  informa- 
ta conscientia. 


SUSPENSIO  EX  INFORMATA. 


175 


I.  Suspensio  ex  informata  conscientia, 
non  secus  ac   ilia,  quae   per  judicialem 
sententiam  infligitur,  personam  ecclesias- 
ticam  a  suis  Ordinibus,  seu  gradibus,  vel 
dignitatibus  ecclesiasticis  exercendis  in- 
terdicit. 

II.  In   hoc   praecipue   ipsa   differ t   a 
judiciali    suspensione,    quod    adhibetur 
tamquam  extraordinarium  remedium  in 
poenam   admissi   criminis ;    ideoque   ad 
ejusdem  impositionem  non  requiruntur 
nee  formae  judiciales  nee  canonicae  ad- 
monitiones.     Satis  erit  proinde,  si  prae 
latus   hanc    poenam    infligens,   simplici 
utatur  praecepto,  quo  declaret  se  suspen- 
sionem  ab  exercitio  sacrorum  officiorum 
vel  ecclesiasticorum  munium  indicere. 

III.  Hujusmodi    praeceptum    semper 
in  scriptis  intimandum  est,  die  et  mense 
designate ;  illudque  ferri  debet  vel  ab  ip- 
so  ordinario,  vel  ab  alia  persona  de  ex- 
presso  ipsius  mandato.     In  eadem  tamen 
intimatione  exprimendum  est,  quod  ejus- 
modi  punitio  irrogatur  in  vim  Tridentini 
decreti    (Sess.  xiv.  cap.  I,    de   Reform.) 
ex  informata  conscientia,  vel  ex  causis  ip- 
si  ordinario  notis. 

IV.  Debent  insuper  exprimi  partes  ex- 
ercitii  Ordinis  vel  officii,  ad  quas  exten- 
ditur  suspensio  ;   quod  si    suspensus   in- 
terdictus  sit  ab  officio,  cui  alter  in  locum 
ipsius  substituendus  est,  ut  puta  oecono- 
mus  in  cura  animarum,  tune  substitutus 
mercedem  percipiet  ex  fructibus  beneficii 
in  ea  portione,  quae  juxta  prudens  ordi- 
narii  arbitrium  taxabitur.     At  si  suspen- 
sus in  hac  taxatione   se  gravatum    cen- 
serit,   moderationem   provocare    poterit 
apud  curiam  archiepiscopalem,  aut  etiam 
apud  Sedem  Apostolicam. 


V.  Exprimi  item  debet  tempus  dura- 
tionis  ejusdem  poenae.  Abstineant  ta- 
men ordinarii  ab  ipsa  infligenda  in  per- 
petuum.  Quod  si  ob  graviores  causis 


I.  Suspension  ex  informata,  just  as 
that  reached  after  a  formal  trial,  deprives 
a  clergyman  of  the  exercise  of  Orders 
and  of  ecclesiastical  functions. 


2.  The  difference   between   this  and 
the  usual  suspension  decreed  after  judi- 
cial proceedings,  consists  chiefly  in   the 
extraordinary  manner  in  which  the  pen- 
alty  is   inflicted.      For   the   suspension 
ex  informata  is  inflicted  without  granting 
the  individual  a  trial  or  hearing  and  with- 
out   the    prescribed    canonical  admoni- 
tions.    The  prelate  has  only  to   declare 
that  he  decrees  the  suspension  from  office 
and    the    performance    of    ecclesiastical 
functions. 

3.  This  declaration,  however,  must  be 
given  in  writing,  with  day  and  date,  and 
must  be  given  by  the  prelate  himself,  or 
by  another  at  the  prelate's  express  com- 
mand.    In  the  document  it  must  be  ex- 
plicitly stated  that  the  suspension   is  in- 
flicted ex  informata,  in  virtue  of  the  de- 
cree of  the  Council  of  Trent,  Sess.  xiv., 
c.  I.  De  Ref.,  or  for  causes  known  to  the 
ordinary. 

4.  The  particular   Orders  or  offices  to 
which  the  suspension  extends   must   be 
likewise  stated.     If  the  suspended  party 
be  forbidden  functions    to   the  perform- 
ance of  which,  for  instance   the   care  of 
souls,  any  emolument  is  annexed,  and  a 
substitute  be  appointed  to  perform  these 
functions    in   his  stead,   such  substitute 
shall  receive  out  of  the   income   of   the 
benefice  a  compensation  determined  ac- 
cording to  the  prudent  judgment  of  the 
ordinary.     But  if  the  suspended  ecclesi- 
astic think   himself  aggrieved  by  being 
compelled  to  allow  so  much  to  the  sub- 
stitute, he  can  appeal  to  the  archiepisco- 
pal  curia,  or  even  to  the  Apostolic  See, 
to  have  the  amount  reduced. 

5.  In   the   written   declaration   of  his 
suspension    given    the    ecclesiastic,    the 
time  for  which  the  suspension  is  to  last 
must   also    be    set    down.       Ordinaries 


1 76 


THE  PASTOR, 


ordinarius  censuerit  earn  imponere  non 
ad  tempus  determinatum,  sed  ad  suum 
beneplacitum,  tune  ipsa  habetur  pro  tem- 
poranea,  ideoque  cessabit  cum  jurisdic- 
tione  ordinarii  suspensionem  infligentis. 


VI.  Suspensioni  ex  informata  con- 
scientia  justam  ac  legitimam  causam 
praebet  crimen,  seu  culpa  a  suspense 
commissa.  Haec  autem  debet  esse  oc- 
culta,  et  ita  gravis,  ut  talem  promereatur 
punitionem. 

VII.  Ad  hoc  autem  ut  sit  occulta  re- 
quiritur,  ut  neque  in  judicium,  neque  in 
rumores  vulgi  deducta  sit,  neque  insuper 
ejusmodi  numero  etqualitati  personarum 
cognita  sit,  unde  delictum  censeri  debeat 
notorium. 

VIII.  Verum  tenet  etiam  suspensio  si 
ex  pluribus  delictis  aliquod  fuerit  notum 
in  vulgus  ;  aut  si  crimen,  quod  ante  sus- 
pensionem fuerat  occultum,  deinceps  post 
ipsam  fuerit  ab  aliis  evulgatum. 

IX.  Prudenti  arbitrio  praelatorum  r-e- 
linquitur   suspensionis   causam,  seu   ip- 
sam culpam  delinquent!  aut  patefacere, 
aut   reticere.    Partes   alioquin  pastoralis 
sollicitudinis     et     charitatis     eorumdem 
eruni,  ut  si  istiusmodi  poenam   suspense 
manifestare  censuerint,  ipsa  ex  paternis, 
quas   interponent,  monitionibus,   nedum 
ad    expiationem    culpae,    verum    etiam 
ad   emendationem    delinquentis,    et    ad 
occasionem  peccandi  eliminandam  inser- 
viat. 

X.  Meminerint   vero  praesules,  quod 
si    contra  decretum,    quo    irrogata   fuit 
suspensio,     promoveatur     recursus     ad 
Apostolicam    Sedem,   tune   apud   ipsam 
comprobari    debet    culpa,    quae    eidem 
praebuit    occasionem.      Consultum    id- 
circo    erit,    ut    antequam     haec     poena 
infligatur,  probationes   ;ilius,  quanitum- 
vis  extra] udicialiter  et    secreto  colligan- 
tur;    ita   ut   eo   ipso,    quod   cum    omni 
certitudine    culpabilitatis     in    punitione 
inferenda  proceditur,  si  deinceps   causa 


must  refrain  from  inflicting  this  penalty 
as  perpetual.  And  if  for  very  grave  rea- 
sons it  seem  best  to  suspend  exinfornmta 
for  an  indeterminate  period,  or  during 
pleasure,  the  suspension  is  to  be  re- 
garded only  as  temporary  and  will  ter- 
minate with  the  cessation  of  the  ordinary's 
jurisdiction. 

6.  The  commission  of  a  crime  or  trans- 
gression    affords    just     and    legitimate 
grounds,    for   suspension   ex   informata. 
But   the  crime  must  be  occult,    and   of 
such  a  gravity  as  to  deserve  so  signal  a 
punishment. 

7.  No  transgression  is  to  be  regarded 
as  occult  if  it  had  been  the  object  of  a 
judicial  investigation,  or  if  rumors  thereof 
be  among  the  people,  or  if  it  be  known  to 
such  a  number  and  class  of  people  as  to 
be  all  the  same  as  notorious. 

8.  But  the  suspension  is  legitimate  if 
out  of  a  number  of  transgressions  one  or 
other   be   not  occult;    or  if    the  crime, 
occult  up  to  the  time  of  the  suspension, 
be  subsequently  blabbed  around. 

9.  It  is  left  to  the  prudent  judgment 
of  the  ordinary  to  inform  the  delinquent 
or  not  of  the  cause   of  ihe   suspension. 
But  if  he  choose  to  inform  him  it  is  only 
the  part  of  pastoral  care  and  charity  so  to 
do  it  as  to  make  the  communication  and 
the  fatherly  advice  which  should  accom- 
pany it,  serve  not  merely  to  correct  past 
errors,    but   to    forewarn   and    forearm 
against  future  ones. 


10.  Prelates,  however,  must  remember 
that,  if  appeal  be  taken  to  the  Holy  See 
against  the  decree  of  suspension,  they 
must  be  ready  to  furnish  proofs  of  the 
crime  for  which  the  suspension  was  in- 
flicted. It  would  be  advisable  for  them, 
therefore,  to  secure  the  proofs,  even  ex- 
trajudicial  and  secret,  before  they  sus- 
pend ex  informata  ;  and  thus  the  very  fact 
that  before  proceeding  to  punish,  they 
have  themselves  evidence,  beyond  all 
doubt,  of  the  culpability,  will  prevent 


SUSPENSIO  EX  INFORMATA. 


177 


examinanda  est  apud  Apostolicam 
Sedem,  probationes  criminis  in  eas  dif- 
fkultates  haud  impingant,  quae  ut  pluri- 
mum  occurrunt  in  istiusmodi  judiciis. 

XI.  A  decreto  suspensions  ex  infor- 
mata  conscientia  non  datur  appellatio  ad 
tribunal    superioris    ordinis.      Postquam 
idcirco  clericus  intimationem  suspensio- 
nis  habuerit,  si  nihil  ominus   appellatio- 
nem    interponere,    ejusque    obtentu   in 
allari  ministrare,  seu  quovis  modo  suum 
Ordinem   solemniter     exercere     praesu- 
mat,  statim  incidit  in  irregularitatem. 

XII.  Semper  tamen  patet  aditus  ad 
Apostolicam  Sedem  ;  et  in  casu  quo  cle- 
ricus  absque   sufficienti    ac    rationabili 
causa   se  hac   poena  multatum  reputet, 
recurrere   poterit   ad    Summum   Pontifi- 
cem.     Interim  tamen  in  vigore  perma- 
net  decretum   suspensionis    usque    dam 
ab  ipso    Pontifice,    vel    a  S.   Congrega- 
tione,  quae   de   recursu  judicare  debet, 
non  fuerit  rescissum  aut  etiam  modera- 
tum. 

XIII.  Ceterum  ex  quo  istiusmodi  poena 
est  remedium  omnino  extraordinarium, 
quod  praesertim  ad   expiationem  crimi- 
num  absque  formis  judiciariis  adhibetur ; 
prae  oculis  habeant  praelati  id   quod  sa- 
pientissime  admonet  summus  pontifex  s. 
m.  Benedictus  XIV.  in   suo    tractatu   de 
Synodo  Dioecesana,  libro   XII.  cap.   8,  n. 
6,  quod    nimirum    reprehensibilis    foret 
episcopus,   si  in    sua  synodo  declararet, 
se  deinceps  ex  privata   tantum    scientia 
cum  poena  suspensionis    a  divinis    ani- 
madversurum  in  clericos,  quo*  graviter 
deliquisse    compererit,    qunmvis    eorum 


what  so  often  happens  in  these  cases,  the 
proofs  falling  through  when  the  case 
comes  to  be  examined  by  the  Vpostolic 
See. 

11.  From  the  decree  of  suspension  ex 
informata  appeal  cannot  be  taken   to  the 
usual  appellate  court.     After   a   clergy- 
man, therefore,  has  received  notice  of  his 
suspension,  if  he  appeal  and,  on  pretence 
that  his  appeal  stays   the   effects   of  the 
suspension,   goes  on  ministering  at  the 
altar   or   solemnly   exercises  any  Order 
from  which  he  has  been  suspended,  he 
incurs  irregularity  ipso  facto 

12.  Appeal  to  the  Apostolic  See,  how- 
ever,   is    always    open.      Whenever    a 
clergyman  believes  this  punishment  has 
been  inflicted   on  him  without   sufficient 
and  reasonable   cause,  he  can  appeal  to 
the  Supreme  Pontiff.     But  the  decree  of 
suspension  remains    in  force  until  it   is 
either    rescinded    or    modified    by   the 
Pope,  or  by  the  S.  Congregation,  whose 
business  it  is  to  decide  whether  the  ap- 
peal is  to  be  sustained. 

13.  Finally,  as  suspension  ex  informata 
is  a  proceeding  wholly  extraordinary  for 
the  punishment  oi  transgressions,  and  is 
taken  without  any  legal  process,  prelates 
must  bear  in  mind  the  admonition  of  the 
learned  Pontiff,  Benedict  XIV.,  of  holy 
memory,  found  in  his  treatise  De  Synodo 
Dioecesana,  Book xii.,  c.  8  ,  n.  6,1  to  the 
effect  that  it  would  be  reprehensible  in  a 
bishop  to   announce   in    synod   that   he 
would  thenceforth  use  his  power  of  sus- 
pension on  his  own    private  information 
against    clergymen,     whom    he    should 
discover  to   he   grievous  transgressors ; 


J)  "  But  notwithstanding  the  truth  of  all  this,  it  would  be  reprehensible  in  a 
bishop  to  announce  in  synod  that  he  would  suspend  clergymen  ex  informata  when 
he  was  himself  convinced  of  their  having  been  guilty  of  grave  transgressions,  even 
if  he  should  confine  the  threat  to  cases  in  which  the  guilt  could  not  be  proven  in 
foro  externo,  or  to  cases  in  which  it  would  be  inexpedient  to  give  publicity  to  the 
affair.  Such  an  announcement  would  savor  of  haughtiness  and  ostentation,  an  1 
cause  the  bishop  to  be  talked  of  as  puffed  up  with  pride,  and  trying  to  lord  it  over 
his  clergy  in  a  manner  that  sinks  into  detes'able  tyranny." 


THE  PASTOR. 


delictum  non  possit  in  foro  externo  con-  and  reprehensible  none  the  less,  though 
cludenter  probari,  aut  illud  non  expediat  he  should  state  that  such  action  on  his 
in  aliorum  notitiam  deducere.  part  would  be  confined  to  cases  that 

could   not   be   proved,    or    to    which   it 
would  not  be  well  to  give  publicity. 

Romae  ex  aedibus  S.  C.  de  Propagan-        Given   at   the    Propaganda,   Oct.    20, 
da  Fide,  die  20  Octobris  1884.  1884. 


VACANT  PARISHES. 


I.  Tridentinum    Concilium     decrevit 
(sess.  xxiv,  cap.  18  de  Reform.}  "epis- 
copum   statim   habita   notitia   vacationis 
parochialis  ecclesiae  (si  opus  fuerit)  ido- 
neum  in  ea  vicarium  cum  congrua  ejus 
arbitrio  fructuum  portionis   assignatione 
constituere,    qui   onera   ipsius    ecclesiae 
sustineat,  donee  ei  de   rectore   provide- 
atur." 

II.  Pertinet  deinde  ad  episcopum  in- 
dicere   per   publica    edicta    concursum. 
Terminus   in   edictis    constituendus     ex 
eodem    concilio   Tridentino   est   dierum 
decem,  sed  concedit  S.  Pii  V  constitutio 
In  conferendis.  %  VI,  ut  hie  terminus  ad 
alios  decem  dies  prorogari  queat  et  non 
ultra.    Exacto  termino  in  edictis  praesti- 
tuto,  fit  concursus. 

III.  Cum  vero  neque  in  conciliari  de- 
creto  neque  in  Piana  constitutione  exam- 
inis  in  concursu  peragendi  forma  seu  me- 
thodus  ulla  certa  ac  peculiaris  servanda 
proposita  fuisset,  idcirco  ad  vitanda  in- 
commoda  quse  exoriebantur,  S.  Congrega- 
tio  Concilii  inlitteris  jussu  s.  m.  demen- 
tis XI.  die  10  Julii  1721  editis,  certam  me- 
thodum  habendi  ad  parochiales  ecclesias 
concursum  in  posterum  servandam  prae- 
stituit.  Posteriore.  tempore  s.  m.  Bene- 
dictus  XIV.  in  constitutione  quae  incipit 
Cum  illud   14  Decembris  1742  praefatas 
literas  (quae  per   integrum  ibidem  refe- 
runtur)  confirmans,    nonnulla   praeterea 
addenda  vel  immutanda,  nonnulla  brevi- 
ter  in  iisdem  tradita  clarius  explicanda 
censuit. 


1.  The  Council  of  Trent1  (Sess.  xxix.r 
c.  1 8  De  Ref.}  decrees  that  "a  bishop,  as 
soon   as  informed  of  the   vacancy  of  a 
parish   church,  shall   appoint   thereto   a 
competent  vicar,  when  necessary,  to  per- 
form the  duties  of  the  church  until  it  be 
provided  with  a  rector ;  out  of  the  parish 
income   the  vicar  shall  have   such  com- 
pensation as  the  bishop  shall  determine." 

2.  Next,  the  bishop  shall  give  public 
notice  of  a  Concursus.     By  the  Council 
of  Trent   the   period   within  which  the 
Concursus  should  be  held  was  limited  to 
ten  days.     But  by  $ .  6   of  St.  Pius  the 
Fifth's   Const.  In  conferendis,  the  peri- 
od may  be  extended  to  twenty  days, — 
not  further.     At  the  close  of  this  period 
the  Concutsus  is  held. 

3.  Neither   the    Concilinr  decree    nor 
the  Constitution  of  St.  Pius  prescribed 
any  certain  and  definite  method  for  the 
Concursus  examination.     To  obviate  in- 
conveniences thence  arising  the  S.  Cong, 
of  the  Council,  by   order    of    Clement 
XI,  issued   a  decree,  July   10,   1721,   in 
which  the  method  for  the  Concttrsits  ex- 
amination for  parochial  churches  in  the 
future  was   definitely   fixed.     Later  onr 
Benedict  XIV.  in  his  Const.  Cum  illud,* 
Dec.  14,  1742,  quotes  at  length  that  de- 
cree  of   1721  as  law.     He  altered  some 
of   its   provisions,   however,  and  added 
others,   of    himself,    besides   explaining 
at  greater  length  the  points  that  seemed 
too  briefly  mentioned  in  the  decree. 


')  THE  PASTOR,  Vol.  III.  p.  65. 


')  Ib.  p.  68  seq. 


VACANT  PARISHES. 


IV.  Juxta  praescriptum  concilii  Tri- 
dentini  ac  Benedictinae  constitutionis, 
examen  per  concursum  tarn  super  dec- 
trina  quam  super  ceteris  concurrentium 
requisitis  qualitatibus,  habendum  est 
cum  vacatio  ecclesiae  paroecialis  contige- 


V.  Viget  nihilominus  in  aliquibus 
dioecesibus  consuetude  examen  de  doc- 
trina  separandi  ab  examine  de  reliquis 
canonicis  requisitis,  et  hoc  ad  ipsum  pro 
vacante  paroecia  concursum  remisso,  ex- 
amen de  scientia  alio  magis  opportuno 
tempore  instituendi. 


VI.  Quamobrem  generatim  bis  in 
anno  examen  habetur  de  scientia,  in  quo 
qui  approbati  fuerint,  ad  quodcumque 
parochiale  beneficium  intra  sex  proxi- 
mos  sequentes  annos  vacaturum  concur- 
rendi  jus  habent  sed  exeunte  sexennio, 
examini  se  denuo  sistere  tenentur  si 
beneficium  parochiale  obtinere  velint. 
A  lege  autem  subeundi  hoc  novum  ex- 
amen exacto  sexennio,  ab  episcopo, 
audita  examinatorum  sententia,  dis.pen- 
sari  possunt  qui  inter  synodales  vel  pro- 
synodales  examinatores  sunt  assumpti, 
aut  qui  propter  muneris  vel  beneficii  quo 
fruuntur  dignitatem,  vel  propter  diutur- 
nam  operam  qua  Ecclesiae  cum  laude 
servierunt,  scientiae  testimonium  abunde 
praestant. 


VII.  Ceterum  poroecia  aliqua  vacante, 
concursus  habetur,  examinatoribus,  ad- 
hibita  ea  quae  in  usu  est  cautione,  judi- 
cantibus  quinam  ex  competitoribus  ad 
regendam  paroeciam  vacantem  apti  sint, 
salvo  semper  episcopo  jure  eligendi 
inter  approbates,  quern  ipse  digniorem 
aptioremque  judicaverit. 


4.  According  to   the  decree  of  Trent 
and  the  Constitution  of  Pope  Benedict, 
whenever   a  parish   becomes   vacant  an 
examination  of  candidates  for  the  vacan- 
cy must  be  held  by  Concursus.     Account 
is  to  be  taken  not  only  of  their  learning 
but  of  their  other  qualifications  for  the 
place  likewise. 

5.  In  spite  of  these  laws  a  custom  is 
found  to  exist  in  some  dioceses  of  separ- 
ating  the   examination   as    to    learning 
from  investigation  into  the  other  canoni- 
cal  qualifications.     While  this  latter  is 
deferred  to  the  Concursus  held  on  occa- 
sion of  an  actual  vacancy,  the   examen 
de  scientia  is  instituted  at  any  time  that 
may  be  thought  more  convenient. 

6.  In  the  dioceses  alluded  to  the  Con- 
cumts  de  scientia  takes    place  twice  a 
year.     The  approved  candidates  acquire 
a  right  to  be  admitted  to  the  Concursus 
as   to   other   canonical  qualifications  for 
any   parochial    benefice    falling    vacant 
within  the   six   following   years.     After 
the  lapse  of  this  period  they  must  again 
submit  to  an  examination  dc  scientia,  if 
they  wish  to  obtain   a  parish  benefice. 
From  this  new  examination,  however,  it 
will  be  in  the  power  of  the  bishop  to  dis- 
pense certain  clergymen,  namely,  i) those 
who  have   themselves  been   synodal  or 
pro-synodal  examiners,  and  2)  those  who, 
considering  the  importance  of  the  office 
or   benefice   already   possessed,    or   the 
number  of  years  they  have  labored   in 
the     ministry   without  reproach,  can  be 
said   to   have   given   proof  sufficient  of 
their   competency.      Under   no   circum- 
stances can  the  bishop  so  dispense  with- 
out taking  the  advice  of  the  examiners. 

7.  But  in  all  cases  of  a  vacancy  a  Con- 
cuisus  is  held  for  the  parish  and  it  is  the 
examiners   who  decide  which  and  how 
many  of  the  competitors   are  fit  to  fill 
the   position.     Out   of  these,    it   is  the 
bishop's    prerogative   to   select  the'  one 
whom   he   thinks   best    entitled   to   the 
benefice  and  most  suitable  for  the  place. 
The  usual  precautions  will  of  course  be 


i8o 


THE  PASTOR. 


taken  to  prevent  partiality  on  the  part  of 
the  examiners. 
VIII.   Haec  porro  praxis  ah  apostolica        8.  This  method  is  usually  accepted  by 


vSede  approbari  solet  ad  tempus. 


the  Apostolic  See,  but  only  as  a  tempo 
rary  contrivance. 


Datum   in   aedibus    S. 
Fide,  10  Octobris  1884. 


de    Prop. 


Assistant  priests  (coadjutores  parochi)  are  not  bound  to  the  Missa 
pro  populo.  Not  they,  but  the  rector,  has  charge  of  the  parish  and  care 
of  souls. 


It  was  settled  by  the  Constitution  of 
Pope  Benedict  XIV.,  of  happy  memory, 
that  on  Sundays  and  holidays  of  obli- 
gation, not  only  rectors  of  churches  and 
secular  priests  in  charge  for  the  time  be- 
ing, but  even  regulars, — in  a  word,  each 
and  every  one  who  has  actual  care  pf 
souls,  is  bound  to  apply  his  mass  for  the 
people.  In  regard  to  this  obligation  two 
doubts  have  arisen:  I.  Are  not  only 
rectors  and  those  vicars  in  charge  who 
like  rectors  have  primary  care  of  souls 
in  the  parish,  but  also  their  assistants, 
who  have  but  auxiliary  care  and  duties, 
bound  to  this  application  for  the  people  ? 
2.  Does  the  obligation  of  applying  for 
the  people  continue  to  exist  for  those 
holidays  which  have  been  suppressed  by 
authority  of  the  Holy  See,  so  that  on 
them  the  people  are  bound  even  to  hear 
mass,  and  which  are  now  feasts  only  in 
Choro,  as  the  expression  is,  not  in  Foro? 
By  an  ancient  Constitution  of  this  dio- 
cese, dating  as  far  back  as  1772,  but 
which  was  either  never  put  into  practice, 
or  long  since  passed  into  disuse,  the  ob- 
ligation was  declared  not  to  have  been 
withdrawn  with  the  abrogation  of  the 
holidays. 

The  Sacred  Cong,  of  Rites  replied : 
As  to  the  first  part,  only  those  are  bound 
who  have  primary  care  of  souls  :  as  to 
the  second  part,  the  obligation  continues 
for  the  retrenched  holidays,  as  was  al- 
readv  several  times  decided. 


Per  epistolam  encyclicam  S.  M.  Bene- 
dicti  Papae  XIV.,  cautum  est,  ut  omnes 
et  singuli,  qui  actu  animarum  curam 
exercent,  et  non  solum  parochi  et  vicarii 
saeculares,  verum  etiam  Regulares  om- 
nibus Dominicis  aliisque  diebus  festis 
de  praecepto  missam  parochialem  pro 
populo  applicare  teneantur.  Duplex  de 
hujus  Constitutionis  sensu  clubium  or- 
tum  est.  I.  Num  non  solum  parochi  et 
qui  parochi  vices  fungentes  curam  pri- 
mariam  exercent,  sed  etiam  omnes  cu- 
ra  subsidiaria  fungentes  ad  applicandum 
pro  populo  diebus  festis  obligentur  ? 
2.  Dubitatur  num  etiam  in  illis  diebus 
festis,  qui  jam  pridem  auctoritate  Sedis 
Apostolicae  interveniente  hie  locorum 
sunt  abrogati,  et  hodie  ut  dicunt  non  in 
Foro  sed  solum  in  Choro  celebrantur, 
ita  ut  quoque  obligatio  fidelium  ad  audi- 
«ndum  Sacrum  sit  sublata,  adhuc  obliga- 
tio parochi  ad  applicandum  pro  populo 
Sacrum  perseveret  ?  Antiqua  Constitu- 
tione  dioecesana  de  anno  1772  quae  vero 
in  desuetudine-m  abiit,  vel  etiam  nun- 
quam  in  praxim  deducta  est,  statutum 
fuit  quod  antiqua  obligatio  applicandi 
pro  populo  abrogatione  festorum  tolli 
non  intendatur. 

R.  S.  R.  C.:  Quod  primam  pan  em 
solum  teneri  qui  animarum  curani  pri- 
mariam  exercent :  quoad  secundam  par- 
tem,  juxta  slias  decreta,  teneri  etiam  in 
festis  legitime  abrogatis. — Dei  14  Junii 
1845.  (5014.) 


NEW  OFFICES.  181 


WHEN  ARE  THE  NEW  OFFICES  TO  BE  CELEBRATED? 

(See  p.  59-) 

I.  As  it  not  unfrequently  happens  that  new  Offices  are  granted 
for  a  certain  country  or  diocese,  less  frequently  for  a  church  (prop- 
ter  insignem  reliquiam  e.  g.),  it  will  not  be  outside  of  our  province 
to  give  the  rules. 

1.  If  a   new   general    feast  is  granted  or  commanded   by   Papal 
rescript,  the  precise  day  is  also  prescribed  :  so  with  the  saints  named 
in  the  Papal  Brief  of  28.  July,  1882. 

2.  The  same  is  generally  done  with  a  particular  feast,  if  prescribed 
by  Papal  Brief,  as  in  the  case  cited,  pro  Clero  Romano. 

3.  If  a  new  feast  is  prescribed  for  a  country  or  a  diocese,  the  day 
being  fixed   by  the  Pope  or  the  S.  R.  C,  and  if  on   that  day  another 
feast  is  already  in  possession  for  the  whole  church,  the  old  feast  is  to 
be  retained,  and  the  new  feast  to  be  celebrated  on  some  other   day,  if 
they  are  of  the  same  rite. 

But  if  the  old  feast  is  a  transferred  feast>  and  the  new  feast  to  be 
celebrated  die  propria,  i.e.,  on  the  day  of  the  death  of  the  saint,  the 
new  feast  is  to  be  preferred. 

4.  In  case  the  old  feast  is  retained,  the  new  one  is  to  be  celebrated 
on   the   first   free  day,  i.  e.,  on  a  day  not  yet  occupied    by   a   festnm 
proprium  or  fixum. 

5.  If  in  a  church  or  a  diocese  a  higher  feast,  but  transferred  from  its 
proper  day,  be  celebrated,  and  a  new  feast  of  less  rank,  but  die  pro  • 
pria  is  prescribed,  the  new  feast  is   to  be  celebrated,  Deer.  S.RR.C. 

12.  Sept.  1840  in  Mechlin. — Gardellin,  n.  4910. 

These  rules  will  suffice  for  general  use.  In  application  thereof  we 
shall  treat  of  the  new  Offices  granted  for  the  U.  S. 

1.  5.  Philippus  a  Jesu,  Mart.,    5  Febr. 

On  the  5th  of  February  the  Church  celebrates  the  feast  of  S.  Agatha, 
hence  rule  J  is  to  be  applied,  and  the  new  feast  is  to  be  further  trans- 
ferred : — 

a)  In  general  for  the  U.  S.  to  the  i2th  of  February  ;  the  6th  being 
fixed  for  S.  Titus  and  the  nth  for  S.  Raymond  ; 

b)  Pro  Clero  Romano  to  the  2ist  of  February; 

c)  For  St.  Louis  etc.  to  the  i8th  of  February. 

2.  *S\  Turibius,  Ep.  C.,  27  April. 

a)  In  general  for  the  U.  S.  on  that  day — also  for  St.  Louis,  etc. 
b}  Pro  Clero  Rom.  9th  June.— (Rule  3). 


,82  THE  PASTOR. 


3.  S.  Francisc.  Solanus,  C,  24  July. 

a)  In  general  for  the  U.  S.,  and  for  St.  Louis  on  that  day. 

b)  Pro  Clero  Rom.  6  September.     (Rule  3. ) 

II.  When  does  the  obligation  of  the  new  feast  commence  ? 

R.  As  soon  as  promulgated.  The  answer  given  in  THE  PASTOR,  p. 
59,  is  the  opinion  of  Cavalieri,  and  probably  the  true  one.  According  to 
Cavalieri  the  obligation  would  begin  with  the  new  edition  of  the 
Ordo.  But  the  wording  of  the  decree  of  11  July,  1739,  seems  to  be 
to  the  contrary  In  case  of  doubt  we  adhere  to  Cavalieri,  for  as  De 
Herdt  says,  Vol.  II.  n.  272,  "  de  clero  adsunt  plurimi,  qui  non  probe 
sciunt  Rubricarum  leges."  A  safe  rule  is,  Always  follow  the  Ordo. — 
So  for  this  year  (1886),  we  are  not  obliged  to  say  the  new  Offices. 

III.  What  is  to  be  done  with  S.  Philippus  a  Jesu  where  the  Japan- 
ese Martyrs  have  an  Office  already,  as  in  St.  Louis  ? 

R.  The  same  as  if  this  Office  did  not  exist.  On  Aug.  6th  we  have 
the  Com.  SS.  Xysti  et  Soc.  Mart.  ;  but  wherever  the  feast  of  St. 
Xystus  is  celebrated  on  the  nth,  we  have  nevertheless  the  Com.  SS. 
Mart,  on  the  6th,  amis  so  nomine  Xysii,  but  in  the  office  of  the  26 
Martyrs  we  have  not  even  the  name  of  S.  Philippus. 

De  Herdt,  in  his  treatise  ''Officium  Sancti  cum  Sociis,"  writes: 
•"  Si  autem  de  uno  sociorum  vel  aliorum,  qui  sub  uno  officio  in 
Breviario  conjuncti  sunt,  faciendum  sit  officium  duplex  non  tanquam 
de  Patrono  sen  Titulari  principali,  sed  tamquam  de  Patrono  seu  titulari 
secundario  out  minus  principali,  vel  ratione  insignis  Reliquae  :  eo  casu 
socii  non  transferuntur,  sed  omnes  eodem  ritu  et  officio,  uni  vel 
pluribus  sociorum  competente  celebrantur,  si  in  Breviario  ritum  du- 
plicem  aut  semiduplicem  habeant  :"— 

Here  we  have  the  Roman  idea  de  Patrono  vel  Titulari ;  and  if  the 
Fathers  of  the  3d  Plenary  Council  obtained  these  new  offices  as  pa- 
troni  minus  principales,  it  would  follow  that  those  who  celebrate  the 
feast  of  the  Japanese  Martyrs,  could  not  celebrate  the  feast.  S.  Philipp. 
(or  vice  versa  ?)— The  decrees  say,  that  SS.  Fabian  et  Sebast.  are  not 
to  be  celebrated  on  different  days,  16.  Sept.  1730,  SS.  Ursula  et  Soc. 
are  not  to  be  disunited,  n.  Jan.  1749.  etc.  :  but  are  these  new  feasts 
patroni  or  titulares  minus  principales  for  the  United  States  ?  They  are 
not ;  for  a  patronus  or  titularis  minus  principalis  must  be  celebrated 
sub  ritu  Dupl  maj'.,  (S.  R.  C.  26.  June  1751,)  unless  there  be  a  cus- 
tom to  celebrate  it  as  Dupl.  min.  (Ibid.).  Here  we  have  no  custom, 
but  only  a  concession  for  a  Dupl.  minus.  Ergo— with  the  con- 
cession of  S.  Philippus  as  Dupl.  min.  the  Off  26  Japanese  Mart,  re- 


mains. 


NEW  OF f ICES.  183 


Note  :  We  might  ask  again,  as  we  did  last  year,  how  does  it  hap- 
pen that  St.  Louis  celebrates  S.  Vincent  de  Paul  as  Dupl.  2  cl.  cum. 
Oct.  as  Titulus  minus  principalis,  notwithstanding  the  laconic  Decree 
Ostunen.  9.  Febr.  1675  ? 

[293] 

Capitulo  et  clero  civitatis  Ostuni  suplicanti  pro  concessione  facultatis  continuan- 
di  in  celebrando  festum  S.  Orontii  cum  octava,  non  obstante  quod  in  dicta  civi- 
ate  sit  alius  Sanctus  Patronus  :  S.  R.  C.  respondit :  Nihil ;  et  in  posterum  ab- 
stineant.  (2722." 

B.  H.  E. 

St.  Philip  of  Jesus  is  one  of  the  26  martyrs  who  obtained  the  crown  at 
Nagasaki,  Japan,  P'eb.  5,  1597.  See  Breviary  Infesto  SS.  viginti  sex  Mart.  Japo- 
nensium  in  Supplement:  "  Besides  Peter  Baptist  (a  Minor  Franciscan)  and  his 
five  companions,  Paul  Michi  and  two  other  Japanese  of  the  Society  of  Jesus 
and  fifteen  Tertiaries  of  the  Franciscan  Order,  who  labored  on  the  missions, 
some  as  catechists  and  others  in  the  service  of  the  churches,  were  all  seized, 
and  subsequently  two  more,  making  the  total  of  twenty-six." — Brev.  They  were 
crucified,  after  suffering  innumerable  indignities  and  tortures.  Urban  VIII. 
beatified  the  holy  martyrs  and  granted  a  mass  and  office  in  their  honor.  Pius 
IX.  canonized  them  with  great  solemnity  on  Pentecost  Sunday,  1862.  In  the 
Breviary  lessons  for  the  feast  of  the  26  Martyrs,  St.  Philip  of  Jesus  is  not 
mentioned  by  name. 

St.  Philip  belonged  to  the  family  of  Las  Casas,  and  was  born  in  Mexico  about 
1574.  Destined  for  commercial  pursuits,  he  was  sent  to  China  at  an  early  age 
to  learn  the  language,  and  afterwards  to  the  school,  then  flourishing,  which  had 
been  established  in  Manilla,  capital  of  the  Philippine  Islands,  by  the  Franciscans. 
But  the  youth  disappointed  the  hopes  of  his  family  and  joined  the  Franciscans. 

At  the  conclusion  of  the  truce  or  treaty  mentioned  in  the  first  historical  lesson 
in  festo  26  Mart.,  the  Franciscan  provincial  sent  several  priests  and  brothers  of 
the  Order  to  Japan  to  aid  in  restoring  religion.  Among  these  was  Brother  Philip 
of  Jesus— formerly  Las  Casas.  He  was  then  in  minor  Orders  and  by  his  knowl- 
edge of  the  language,  became  a  most  efficient  catechist.  The  peace  guaranteed 
the  Christians  was  of  short  duration.  St.  Philip  and  the  rest  were  imprisoned 
Dec.  8,  1596,  and  our  Saint,  with  his  twenty-five  heroic  companions,  died  a 
glorious  Martyr,  Feb.  5,  1597. 

S.  Turribius  was  of  the  noble  Spanish  family  de  Mogrobejo,  and  was  born  in 
Spain  Nov.  14,  1538.  The  young  nobleman  completed  his  studies  at  the  univer- 
sity of  Salamanca.  He  early  attracted  the  attention  of  his  sovereign  and  was  ap- 
pointed governor  of  Granada  in  1573.  In  this  post,  he  displayed  prudence,  ability 
and  a  holy  zeal  for  religion  and  the  reformation  of  morals.  While  still  a  lay- 
man, Turribius  was  nominated  by  Philip  II.  to  succeed  the  deceased  archbishop 
of  Lima,  Peru.  Yielding  with  reluctance  to  the  entreaties  of  his  sovereign,  and 
persuaded  that  he  could  do  more  good  in  far-off  Peru  than  as  governor  of  Gra- 
nada, he  took  Orders,  and  set  sail,  in  158:,  for  his  see.  After  an  apostolic  life  of 
twenty-five  years,  wherein  the  saintly  bishop  was  enabled  to  accomplish  great  things 
for  his  beloved  Indians,  and  for  the  reformation  of  ecclesiastical  abuses,  he  died 
in  1606  at  Santes,  some  320  miles  from  his  see,  while  on  a  visitation  of  his  diocese. 


j84  THE  PASTOR. 


A  year  after  his  death  his  remains  were  removed  to  Lima,  and  on  examination, 
they  were  found  to  exhibit  no  signs  of  decay.  In  1679,  his  name  was  inscribed 
among  the  Blessed  by  Innocent  XI.  and  in  1726,  he  was  solemnly  canonized  by 
Benedict  XIII. 

S.  Francis  Solanus  was  also  a  Spaniard.  He  was  born  in  Mantilla,  Andalusia, 
in  1549.  He  joined  the  Franciscans  and  made  his  solemn  vows  in  1570,  and  in 
due  time  was  promoted  to  the  priesthood.  As  master  of  novices  and  superior,  he 
was  a  model  to  his  brethren  in  Spain.  As  a  preacher  his  success  was  wonderful 
among  all  classes.  But  thirsting,  for  more  arduous  work  still,  and  not  without 
some  hope  of  the  martyr's  crown,  Francis  sailed  for  Peru  in  1589.  Among  the 
indigenous  tribes  of  Peru  he  lived  and  labored  till  July  14,  1610.  He  was 
beatified  by  Clement  X.  and  canonized  in  1726  by  Benedict  XIII.— See  Butler's 
Lives,  July  24,  and  Life  of  St.  Francis  Solanus,  by  a  Franciscan  priest,  published 
in  1881  bv  Herder,  of  St.  Louis.  It  is  a  duodecimo  volume  of  132  pages. 

B.  H.  E. 

[294] 

An,  et  de  cujus  licentia,  sacram  Eucharistiam  recipere  debeant  mo- 
niales,  quae  earn  recipere  volunt  ultra  dies  statutes  a  constitutionibus, 
vel  a  consuetudine  monasterii  ut  in  illis  omnes  moniales  commu- 
niant? 

Resp.  S.  C.  Cone.:  De  licentia  confessarii  ordinarii  et  non  directo- 
rum,  praevia  participatione  praelati  ordinarii. — Die  14  Aprilis  1725. 

The  "  praelatus  ordinarius"  is  not  the  religious  superior,  but  the 
ordinarius  loci.  They  are  bound  to  communicate  on  the  days  fixed 
by  the  rule  or  custom,  \lpossible;  but  of  the  possibility  the  confessor  is 
the  only  judge.  

[295.] 

An   vicarii  aut   alii   sacerdotes   curam        When   assistants,  or   other  priests  not 
animarum     non     habentes,    si    quando    having   care   of  souls,    say  two  masses, 
bis  in  die  celebrant,   ut  fit  quandoque,    as  they  sometimes  must,  either  to  have 
seu    ut    numero    sufficienti    missae    in    the   number  required    in  the  church  or 
ecclesia  parochial!   celebrentur,    seu   ut    have  mass  in  a  hospital,  jail  or  convent, 
hospitalia,  carceres,  sanctimonialum  con-    — must   they    apply    the   second    mass 
ventus    missa  non    careant,    secundam    gratis  for  the  people  ? 
et  ipsi  missam    populo   gratis   applicare 
teneantur  ? 

R.  Negative,    quatenus     curam     ani-        R.  No,    but     they     cannot   accept    a 
marum  non  habeant,  firma  semper  pro-    honorarium  for  the  second   mass. — S.  C. 
hibitione    recipiendi    eleemosynam   pro    C.  25  Sept.  1858.     (I.  p.  907). 
secunda  missa. 

Vicars  general  as  such  are  not  bound  ;  because  "  vicarius  generalis 
non  habet  titulum  proprium  sui  ministerii,  nee  magistratum  distinc- 
tum  constituit ;  sed  titulum  ministerii  episcopalis  et  magistratum 
episcopi  repraesentat." — SantilJb.  I.  Tit.  xxvm.  §.21.  The  vicar- 
general  is  coadjutor  to  the  bishop  in  cur  a  ordinaria,  as  assistants 
are  to  the  rector  in  the  euro,  aclualis. 


MATRIMONIAL  CAUSES.  185 

MATRIMONIAL  CAUSES. 

The  Holy  See  of  late  years  has  determined  that,  as  far  as  possible, 
the  forms  of  the  general  law  of  the  Church  shall  be  used  in  the 
United  States  in  matters  of  jurisprudence.  The  obvious  advan- 
tage of  this  is  that  the  principles  of  law,  which  are  thoroughly 
discussed  in  all  theological  schools,  are  clothed  with  the  same 
forms  everywhere,  and  hence  are  more  easily  recognized.  Excep- 
tions made  in  the  forms  may  give  rise  to  disputes  about  the 
substantial  justice  of  the  judgment.  Hence,  it  is  important  that 
the  same  forms  be  everywhere  exactly  carried  out.  In  cases  where 
an  appeal  becomes  necessary  from  the  lower  to  the  higher,  and 
finally  to  the  Roman  courts,  it  is  clear  that  if  the  one  form  of 
procedure  has  been  followed,  speedier  justice  can  be  done,  and 
there  is  less  danger  of  interminable  litigation.  The  "law's  de- 
lay," so  worrying  and  wearying,  springs  easily  from  the  neglect 
or  absence  of  the  prescribed  forms,  because  the  forms  may  af- 
fect even  the  very  substance  of  the  case. 

The  latest  important  application  of  the  general  law  of  the 
Church  to  the  United  States  is,  found  in  the  Instruction  of  the 
S.  Congr.  of  the  Propaganda,  concerning  the  mode  of  procedure 
in  matrimonial  causes.  This  Instruction,  issued  in  1883,  was  pub- 
lished in  numbers  2  and  3  of  the  current  volume  of  the  PASTOR. 
It  may  not  be  amiss  to  make  seme  comments  on  a  document 
which  at  once  manifests  the  solicitude  of  the  Church  for  the 
sanctity  of  the  marriage  contract,  and  at  the  same  time  for  the 
rights  and  liberties  of  individuals,  when  there  are  good  reasons  to 
doubt  the  validity  of  that  contract. 

The  Instruction,  as  our  readers  are  aware,  relates  entirely  to  the 
external  forum.  The  first  paragraph  of  the  first  article  (supra,  p.  34) 
lays  down  the  unalterable  principle  that  "  Matrimonial  causes  are  to  be 
tried  before  an  ecclesiastical  judge,  for  such  only  is  competent  to 
decide  as  to  the  validity  of  marriage  and  to  determine  the  obligations 
thereof.  The  civil  effects  of  marriage  are  defined  by  the  courts." 
The  Church  receives  from  God  her  right  over  the  marriages  of 
Christians,  and  hence  no  State  can  ever  deprive  her  of  it.  The  mar- 
riage contract  of  Christians,  that  is,  of  all  baptized  persons,  is  a 
sacrament,  and  is  entirely  under  the  jurisdiction  of  the  Church, 
both  as  to  its  substance,  and  to  the  obligations  that  naturally  flow 
therefrom.  This  does  not  prevent  the  State,  even  a  State  not 
Christian,  from  making  laws  with  regard  to  the  civil  effects  of  a 
marriage,  and  citizens  are  bound  to  obey  such  laws.  If  the  State, 


,86  THE  PASTOR. 

however,  should  enact  laws  in  conflict  with  the  Divine  ordinance, 
they  can  have  no  binding  force  upon  the  conscience.  Even  in 
some  countries  called  Christian  the  State  claims  jurisdiction  over 
the  sacred  contract  itself,  pretends  a  right  to  decide  what  makes  it 
or  breaks  it,  as  if  its  sanction  were  derived  from  government  or 
society,  whereas  this  contract  and  its  sanction  antedates  all  gov- 
ernment. The  Church,  however,  under  these  circumstances,  tol- 
erates recourse  to  the  civil  courts  to  secure  the  civil  effects  of 
her  own  judgments  in  matrimonial  causes.  It  matters  little  that 
the  civil  courts  assume  to  decide  about  the  substance  of  the 
contract  itself.  Thus  Kenrick  (Tract,  xxi.  De  Matr.c.  iv.).  treats 
the  question  whether  a  Catholic  under  any  circumstances  may- 
have  recourse  to  a  civil  court  for  divorce  from  the  marriage  tie. 
He  answers  that  when  it  happens  that  a  marriage  is  null  on  ac- 
count of  a  canonical  impediment,  and  the  invalidity  of  the  mar- 
riage is  declared  by  the  proper  ecclesiastical  tribunal,  it  is  law- 
ful for  either  or  both  the  parties,  after  separation,  to  seek  a  legal 
divorce.  This  is  distinctly  affirmed  by  the  Propaganda  in  §.  vm. 
of  the  Instruction  sent  the  bishop  of  New  Orleans  in  1824.*  Plainly, 
recourse  to  the  civil  tribunal  in  a  case  like  this  to  piotect  one's  self,  is 
no  admission  that  the  State  has  any  jurisdiction  over  the  contract  in  se. 
The  second  paragraph  of  the  Instruction  De  Processu  Matrimoniali 
points  out  at  once  the  judge  of  first  instance.  The  bishop  is  the 
ordinary  judge  in  all  cases  in  his  diocese  ;  but  he  is  the  sole  ordinary 
judge  in  matrimonial  causes.  The  second  and  sixth  sections  leave 
no  doubt  as  to  the  bishop  before  whom  a  matrimonial  cause  is  to  be 
brought.  They  also  exclude  Craisson's  opinion2  (n.  1175)  that  a 
vicar-general  can  take  up  a  matrimonial  cause  without  a  special  dele- 

J)  This  Instruction,  with  the  Dubia  by  which  it  was  elicited,  is  in  type  and 
will  be  published  at  the  first  opportunity. — ED.] 

2)  Whatever  may  have  been  formerly  thought  of  Craisson's  opinion  (n.  1175) 
that  the  vicar-general  could  take  cognizance  of  matrimonial  causes  without  a 
special  delegation,  it  is  now  to  be  rejected  as  false.  —  §  6.  of  the  Instruction, 
supra,  p.  35.  Before  the  publication  of  this  Instruction  Grandclaude,  better 
informed  than  Craisson,  wrote  (Vol.  I.  p.  304):  "Negotia  quae  requirunt  man- 
datum  speciale  ut  exerceri  possint  a  vicario  generali,  ad  triplex  caput  reducuntur: 
I)  ad  ea  quae  sunt  Ordinis  episcopalis ;  2)  ad  negotia  gratiae  ;  et  3)  ad  causas 
arduas  seu  graviora  negotia. 

"  Quoad  causas  arduas,  vicarius  generalis  nequit  visitare  dioecesim,  congregare 
synodum  dioecesanam,  tractare  seu  definire  causas  criminales,  testamentarias  aut 
matrimoniales,  saltern  quoad  hoc  ultimum  juxta  commit  niorem  et  veriorem  sen- 
tentiam."  And  Santi  Lib.  I.  Deer.  Tit.  xxvin.  n.  32 :  "  Nee  absque  speciali 
commissione  videre  et  decernere  potest  vicarius  generalis  causas  matrimoniales 
quia  in  c.  20  sess.  xxiv.  eas  Cone.  Trid.  episcopo  reservavit." 


MATRIMONIAL  CAUSES. 


187 


gation.  For  the  case  of  the  see  being  vacant,  no  provision  is  made 
in  the  Propaganda  Instruction,  and  consequently  we  must  fall  back  on 
the  regulations  of  the  Const,  of  Benedict  XIV.  Dei  miseratiom,  §.  4. 

In  presence  of  these  solemn  ordinances  we  can  perceive  how  ab- 
surdly a  confessor  or  rector  would  act  in  pronouncing  on  his  own 
judgment  the  validity  or  nullity  of  a  marriage.  And  a  corollary  of 
this  conclusion  is  that  in  every  diocese  there  should  be  provided 
means  for  settling  matrimonial  causes  expeditiously  as  well  as  proper- 
ly. Justice  delayed  is  justice  perverted. 

No  action  can  be  begun  against  the  validity  of  a  marriage  until  it 
appears  extrajudicialiter  that  probable  grounds  of  its  nullity  exist.— §. 
3.  By  a  strict  interpretation  of  §.  6  it  would  appear  that  the  chan- 
cellor of  the  curia  need  nut  bean  ecclesiastic. —  "Munus  moderators 

actorum  episcopus  vel  ipsi  sibi  assumet vel  virum  e  clero  ad  illud 

delegabit.  Similiter  a/turn  virum  designabit,  qui  cancellarii  officio 
ftmgens,  etc." — Supra,  p.  35.  In  practice  the  chancellor,  here  and  else- 
where, will  always  be  an  ecclesiastic. 

The  office  of  defender  of  the  marriage  originated  with  Benedict 
XIV.  in  Const.  Dei  miseratione,  (Nov.  29,  1741.)  :  "  Motu  proprio, 
certa  scientia  ac  matura  deliberatione  nostris,  deque  apostolicae 
potestatis  plenitudine  hac  nostra  in  perpetuum  valitura  sanctione 
constituimus,  decernimus  ac  jubemus  ut  ab  omnibus  et  singulis  lo- 
corum  ordinariis  in  suis  respective  dioecesibus  persona  aliqua  idonea 
eligatur,  et  si  fieri  potest  ex  ecclesiastico  coetu, :  juris  scientia  pariter 
et  vitae  probitate  praedita,  quae  matrimoniorum  defensor  nomina- 
bitur." — §.  v.  The  obvious  necessity  of  the  presence  in  the  curia 
of  such  an  official  is  sufficiently  apparent  from  the  detail  of  his  duties 
as  set  forth  in  the  Instruction  of  the  Propaganda.  The  powers  con- 
ferred on  him  by  §§.  10  and  1 1  indicate  how  important  is  the  part  he 
is  commissioned  to  perform  from  first  to  last  in  all  matrimonial  causes. 

As  the  judge  is  the  sole  examiner  and  cross  examiner,  §.  14  wisely 
imposes  the  duty  on  the 'chancellor  of  recording  the  questions  put 
to  the  witnesses.  When  the  Acts  are  finally  given  to  the  litigants, 
—published, — all  can  see  whether  the  moderator  and  defender  of  the 
marriage,  in  submitting  each  witness  to  an  examination  in  private 
(§.  1 8)  did  really  and  thoroughly  probe  for  the  truth  without  bias 
and  prejudice.  As  there  must  be  in  all  cases  a  second  or  a  third  trial 
if  judgment  be  against  the  validity,  this  authentic  record  of  the 
questions  put  by  the  judge  in  the  first  instance  will  furnish  the  judge 
ad  quern  and  the  parties  interested  valuable  suggestions. 

R.  L.  B. 


In  the  Propaganda  Instruction  it  is  prescribed  that  this  official  be  a  clergyman. 


THE  PASTOR. 


BOOK   NOTICES. 

All  publications  to  be  reviewed  or  noticed  under  the  above  heading  should  b-  sent    post  or 
expressage  paid,  direct  to  the  Editor,  Rev.   W.  J.  Wiseman,   Cranf  >rd,  N.  T. 


DISSERTATIONES  SfiLECTAE    IN    HiSTORiAM    ECCLESIASTICAM,  auctore  Bernardo 
Jungmann.      Tomus  V.—  Fr.  Pustet,  1885. 

Dr.  Jungmann,  of  Louvain,  continues  the  publication  of  his  lectures 
on  Church  history,  of  which  Fr.  Pustet  has  recently  given  us  the  fifth 
volume.  The  book,  of  510  pp.,  covers  the  period  which  elapsed  be- 
tween the  pontificate  of  Urban  II.  (1088-1099)  and  that  of  Nicholas 
IV.  (1288-1292),  and,  besides  some  minor  matters,  contains  the  six 
following  dissertations  : 

xxiii.   L>e  statu  Ecclesiae  priori  saeculi  duodecimi  medio. 

xxiv.  De  dissidiis  inter  Fridericum  I.  Imperatorem  et  Romanes 
Pontifices. 

xxv.   De  causa  S.  Thomae,  Cantuariensis  Archiepiscopi. 

xxvi.  De  Pontificatu  Innocentii  III. 

xxvn.  De  oppugnatione  haereticorum,  ac  de  quibusdam  Inno- 
centii III.  decretalibus. 

xxviii.  De  statu  societatis  Christianae  durante  saeculo  decimo 
tertio. 

As  may  be  inferred  from  some  of  these  headings,  stirring  events, 
arduous  conflicts  and  well-earned  victories,  glorious  in  their  results  for 
religion  and  civilization,  took  place  during  this  relatively  short  part  of 
the  life  of  the  Church.  The  twelfth  and  thirteenth  centuries  are  the 
age  of  Christian  chivalry,  of  the  crusader's  heroism  and  of  renewed 
monastic  asceticism  ;  they  are  the  age  of  the  struggle  of  Catholic  mo- 
rality against  the  corruption  introduced  by  feudal  divisions  and  by 
investitures  ;  the  age  of  the  overthrow  by  Christian  learning  of  Mani- 
chean  infidelity  and  philosophical  heresy  ;  the  age  of  the  triumphs  of 
priestly  independence  over  the  tyranny  of  czars  and  kings.  They 
especially  exhibit  the  papacy  in  its  zenith  of  splendor,  both  temporal 
and  spiritual.  They  are,  in  a  word,  emphatically  the  age  of  Christian 
faith. 

The  few  dissertations  of  Dr.  Jungmann  do  not,  of  course,  bring  out  in 
their  full  light  these  features  of  the  times,  and  most  of  them  are  left  to 
be  learned  from  more  abundant  sources.  It  is  certainly  much  to  be 
regretted  that  an  ampler  space  could  not  be  allotted  to  matters  of  such 
interest  as  are  the  lives  of  S.  Francis,  S.  Dominic  and  S.  Thomas 
Aquinas,  or  that  the  author  could  not  relate  more  fully  the  general 


NOTICES  OF  BOOKS.  189 

councils  that  were  celebrated  at  the  time,  and  exhibit  the  principal 
events  of  more  than  one  crusade.  However,  then  he  would  not,  as  is 
his  purpose,  be  writing  selected  dissertations  only  ;  he  would  have  to 
give  a  complete  history,  and  for  this  the  necessary  time  would  probably 
fail  him.  To  his  brevity  in  certain  points  we  owe  the  vast  erudition 
displayed  in  the  others. 

The  general  reader  will  peruse  with  interest  the  dissertation  on  the 
Donation  of  Constantine,  which  the  author  delayed  writing  until  now, 
because  learned  discussions  were  just  throwing  more  light  on  the 
subject.  The  document  was  formerly  thought  by  all  to  be  genuine  ; 
but  it  is  now  considered  as  certain  that  it  was  fabricated  in  the  middle 
ages,  probably  in  the  abbey  of  S.  Denis  near  Paris.  Its  loss  of  author- 
ity, however,  did  not  destroy  or  diminish  the  right  of  the  Roman 
Pontiffs  to  their  temporal  dominions ;  this  right  is  founded  on  too 
many  other  indisputable  grounds. 

To  American  readers,  living  as  they  are  among  sects  more  or  less 
connected  with  the  Anglican  schism  of  the  sixteenth  century,  we 
recommend  the  history  of  the  struggle  between  S.  Thomas  of  Canter- 
bury and  Henry  II.,  which  resulted  in  the  martyrdom  of  the  Saint,  but 
also  saved  the  Church  in  England  from  the  encroachments  of  the  civil 
power  as  promulgated  by  the  Constitutions  of  Clarendon.  The  disser- 
tation is  followed  by  a  thorough  examination  of  the  so-called  Donation 
of  Ireland  by  Adrian  IV.  and  the  conquest  by  Henry  II.  of  that  Isle  of 
Saints.  The  author  discusses  at  length  the  value  of  the  documents 
brought  forward  to  prove  the  fact  of  the  donation.  This,  he  thinks, 
if  it  took  place,  was  far  from  having  the  sense  which  the  word  implies, 
as  it  had  in  reality  but  little  practical  effect  in  promoting  the  conquest ; 
the  authorities,  however,  pro  et  con,  when  duly  weighed,  go  to  establish 
the  greater  probability  of  the  opinion,  so  ably  defended  by  His  Emin. 
Cardinal  Moran,  that  the  documents  relating  to  the  transaction  were 
partly  forged,  partly  falsified,  and  that  consequently  Adrian  IV.  had 
nothing  to  do  with  the  donation. 

Interesting  and  thorough  are  also  the  essays  on  the  troubles  between 
Innocent  III.  and  John  Lackland,  in  consequence  of  which  the 
English  bishops  and  barons  were  enabled  to  wrest  from  that  tyrant  the 
glorious  Magna  Charta,  through  proceedings  which,  however  beneficial 
in  their  result,  were  far  from  being  free  from  all  just  blame  in  them- 
selves. Yet  more  important,  on  account  of  the  responsibility  of  the 
Catholic  Church  in  the  matter,  are  the  questions  pertaining  to  the  es- 
tablishment of  the  Inquisition.  They  are  copiously  expounded  by  the 
author,  but  want  of  space  prevents  us  from  even  summarizing  the  dis- 


39o  THE  PASTOR. 


sertation.  We  trust  that  students  of  history  will,  in  these  arduous  mat- 
ters, avail  themselves  of  the  labors  of  the  Louvain  professor,  and  thus 
learn  the  life  of  God's  Church,  not  as  it  has  so  often  been  written  by 
her  enemies,  but  according  to  the  truth  and  reality  of  events. 

H.  GABRIELS. 

KING  EDWARD  THE  SIXTH,  SUPREME  HEAD  :  An  historical  sketch,  with  an  in- 
troduction and  notes,  by  Frederick  George  Lee,  D.D.  Octavo,  cloth,  pp.  xxix — 
261.  Burns  and  Gates,  London, — Cath.  Publication  Society,  New  York, 
1886. 

This  work  is  a  sketch,  not  a  chapter  of  history.  A  perusal  of  the 
book  will  leave  in  the  reader's  memory  next  to  nothing,  but  it  will 
leave  on  his  mind  a  vivid  impression,  never  to  be  forgotten,  of  stupified, 
dazed  and  helpless  England  when  released  from  the  grip  of  the  Eighth 
Henry.  Half  a  dozen  bold,  bad  men,  with  Cranmer  as  primate, 
and  Jane  Seymour's  brother  as  protector,  seized  the  power  of  the 
realm  in  the  name  of  the  elfish  boy,  Edward,  and  it  seemed  as  if  hell 
were  forthwith  let  loose  upon  fair  and  "merrie  England  :"- 
Down  went  church  and  altar,  bell,  book  and  candle  ligbt.  Edward 
was  crowned  in  1547  with  most  of  the  ancient  solemnities.  The  cus- 
tomary solemn  high  mass  was  celebrated.  Cranmer  preached  and 
addressed  the  boy  of  nine,  Supreme  Head,  however,  by  succession: 
41  Your  Highness,  as  God's  vicegerent  within  your  dominions,  is  bound 
to  see  that  among  those  committed  to  your  governance  God  be  truly 
worshipped,  idolatry  destroyed,  images  removed,  and  the  tyranny  of 
the  Roman  Bishop  overthrown."  These  words  give  the  keynote.  In 
less  than  a  year,  Mass  was  idolatry  according  to  law.  The  Book  of 
Common  Prayer  was  substituted  for  missal  and  breviary.  The  people 
seemed  struck  dumb  with  amazement.  But  there  was  no  mass,  no 
altar,  no  priest.  Opposition  to  the  innovations  was  everywhere  man- 
ifested. But  there  was  no  organized  resistance  and  local  risings  were 
stamped  down  in  blood.  The  natural  leaders  of  the  people,  lay  and 
clerical,  were  picked  up  one  by  one  and  hurried  to  block  or  dungeon. 
Dr.  Lee  does  not  draw  on  his  imagination  for  his  portrayal  of  the  mis- 
eries of  those  days,  and  rarely  even  quotes  at  second  hand.  Every 
assertion  in  his  text  rests  upon  quotations  from  writings  that  have 
come  down  to  us  from  the  period  itself.  The  woes  of  England,  past 
and  present,  as  well  as  the  greater  ones  portending,  the  author  attrib- 
utes to  the  rejection  of  the  supreme  spiritual  authority  of  the  Holy 
See.  Without  that  anchorage  all  is  adrift  : — there  is  no  logical  foun- 
dation left  for  any  authority,  spiritual  or  temporal.  The  pitiful  story 
of  the  desolation  brought  on  «  merrie  England  "  by  Henry  the  Eighth, 


NOTICES  OF  BOOKS.  1 9 1 


and  the  progeny  of  vipers,  Cranmer  and  crew,  which  that  obstinate 
Tudor  placed  in  England's  bosom,  was  seldom  better  told  than  it  is  in 
these  pages.  The  notes  alone,  all  taken  from  existing  original  papers, 
will  be  a  treasure  in  any  library.  We  are  informed  that  the  author  is 
an  Anglican  divine.  If  so,  Dr.  Lee  loves  truth  more  than  he  loves 
Socrates  or  Plato.  His  style  is  earnest,  even  declamatory,  and  this,>  to 
some  extent,  weakens  his  arguments,  or  rather  their  effects  upon  the 
reader.  He  writes  with  all  the  fire  of  partizanship.  The  book  is  well 
printed  on  good  paper. 

HOFFMANN'S  CATHOLIC  DIRECTORY,  ALMANAC  AND  CLERGY  LIST,— quarterly — 
Milwaukee,  March  15,  1886. 

This  CLERGY  LIST  surpasses  our  highest  expectations.  We  expected 
a  mere  sheet  :  we  receive  instead  a  well-printed  pamphlet  of  59  pages. 
We  have  again  the  complete  alphabetical  list  of  the  yearly  Directory, 
with  a  dagger  (f )  prefixed  to  names  of  clergymen  deceased  since  last 
issue,  an  asterisk  (*)  to  denote  "changed  to  this  place  "  and  a  double 
dagger  (J)  to  note  new  accessions  to  the  list :— in  all  387  changes,  and 
for  many  their  last  "change."  This  Quarterly  List  demonstrates  that 
there  can  never  be  a  return  to  the  old  canal-boat  gait  of  gathering  the 
reports,  say,  in  the  summer  of  '85.  issuing  them  in  January  or  Feb- 
ruary, '86,  and  making  us  put  up  with  such  a  list  for  eighteen  months 
after  date,  till  January  or  February,  '87.  It  is  not  to  be  supposed  that 
Hoffmann's  Quarterly  List  is  to  the  last  particular  correct.  But  here 
we  have  in  the  three  months  387  known  and  reported  changes.  We 
trust  the  day  is  not  distant  when  the  Quarterly  will  become  a  monthly. 
Among  the  deceased  we  find  some  who  have  the  claims  of  early 
friendship  on  our  prayers.  Doubtless  others  will  notice  the  names  of 
friends  and  acquaintances  in  like  manner.  But  for  this  List  of  the 
Hoffmann's,  we  should  remain  ignorant  of  their  demise  for  nearly  a 
year  to  come.  There  is  room  for  half  a  dozen  of  these  Catholic  Di- 
rectories in  the  United  States  and  Canada  anpl  they  could  be  all  made 
to  pay.  Who  will  start  the  next,  with  a  monthly  list  ? 

ENCHIRIDION  PRO  SACERDOTIBUS  ID  EST  RUBRICAE  GENERALKS  MISSALIS 
ROMANI,  DECRETIS  S.  R.  C.  LOCUPLETATAE  :  additis  precibus  pro  missae 
cdebratione,  precum  collectione  sacris  indulgentiis  ditatarum,  cum  formulis 
quarumdam  Benedictionum  :  curante  D.  Adalelmo  Foppiano,  O.  S.  B.  Romae, 
ex  typographia  polyglotta  S.  C.  de  Prop.  Fide.  One  vol.  I2mo.  pp.  484. 
(Pustet  &  Co.,  New  York.) 

Foppiano's  little  work  is  divided  into  four  parts,  (i)  Rubricae 
Generates  Missalis,  (2)  Ritus  servandus  in  celebratione  missae;  (3) 
De  defections  in  celebratione  missae  occurrentibus ;  (4)  Ordo  missae. 


192  THE  PASTOR. 


Then  follows  an  Appendix,  of  53  pages,  De  Missa  Privata,  and  Prepara- 
tio  ad  missam  et  Gratiarum  Actio  post  missam.  The  Collection  of  in- 
dulgenced  prayers,  method  us  erigendi  Stationes  viae  Crucis,  and  some 
benedictions  not  generally  found  in  our  rituals,  complete  the  volume. 
With  regard  to  the  main  part  of  the  work  the  first  thing  that  occurs  to 
us  to  say  is  that  it  is  practical.  It  is  not  the  "  big"  things  or  questions 
in  rubrics  that  bring  us  to  a  halt,  not  knowing  what  to  do,  but  the  little 
things.  Foppiano  does  not  offer  us  an  exhaustive  work,  but  he  has 
judiciously  gathered  into  small-  compass  those  little  points  that  we 
so  easily  forget,  and  placed  them  in  a  volume  than  which  none  will 
be  found  more  useful  in  the  sacristy.  It  is  a  prayer  book  for  the  priest 
suitable  for  every  individual's  devotion  ;  and  with  this  little  volume  at 
hand  the  spare  minutes  which  must  be  often  spent  in  the  vestry  can  be 
profitably  and  agreeably  employed.  We  particularly  recommend  the 
chapter  p.  323-332  "  De  conditionibus  &c.  ad  lucrandas  indulgen- 
tias."  It  would  be  hard  to  find  the  teachings  of  the  S.  Congregation 
stated  as  briefly  and  clearly. 
COMMENTARIUM  IN  FACULTATES  AposTOLiCAS  quae  episcopis  nostris  concedi 

solent  ad  usum  venerabilis  cleri  American!.     Auctore  A.  Rollings,  C.  SS.  R. 

Editio  altera  auctior  et  politior,  cura  Henrici  Kuper,  C.  SS.  R.  Octavo,  cloth, 

pp.  164.     Benziger  Bros.,  New  York,  1886. 

With  what  perfection  Konings  finished  his  task,  may  be  seen  from 
the  little  that  Fr.  Kuper  has  seen  fit  to  add  or  alter  for  this  second 
edition  of  the  Commentanum.  Only  it  is  a  family  affair,  we  should 
growl  at  describing  this  edition  as  "  auctior  et  politior."  There  have 
been  added  some  few  words  in  the  Index  Verborum,  and  a  tabella  (p, 
161)  indicating  by  what  particular  faculty  particular  impediments  are 
dispensed  in,  and  the  decree  of  the  Holy  Office  de  reticita  copula  in- 
cestuosa,  published  in  THE  PASTOR,  vol.  IV.,  p.  12,  has  been  inserted  : 
— hardly  enough  to  describe  this  edition  as  ''auctior  et  politior/' 

THE  FOUR  GOSPELS  EXAMINED  AND  VINDICATED  ON  CATHOLIC  PRINCIPLES. 
By  Rev.  M.  Heiss,  (now  archbishop  of  Milwaukee)  second  edition.  Octavo, 
cloth,  pp.  236.  Hoffmann  Bros.,  Milwaukee,  1886. 

There  may  have  been  many  reasons  for  writing  and  publishing  this 
book  a  quarter  of  a  century  ago.  We  cannot  conceive  of  any  for  re- 
printing it  now  without  having  it  translated  into  English.  It  is  hard, 
disagreeable  reading  all  through,  and  in  many  passages  unintelligible 
to  an  English  speaking  priest.  We  got  through  about  half  of  it,  but 
had  to  give  up. 

THE  MESSENGER  OF  THE  SACRED  HEART  (Jan.— April). 
THE  PILGRIM  OF  OUR  LADY  OF  MARTYRS  (Jan.— April). 
ANNALS  OF  THE  HOLY  CHILDHOOD  (Jan. — April). 


"Opto  magis  senti-e  compunctionem  quam  scire  ejus  definitionem, " — a  Kempis. 


VOL.  IV. 


MAY,  1886. 


No.  7. 


"TAMETSI." 


Instead  of  individual  opinion  we  have  now  an  authorized  declaration 
that  the  decree  "Tametsi"  is  obligatory  throughout  the  province  of 
New  Orleans  ;  the  province  of  San  Francisco,  with  that  part  of  Utah 
lying  west  of  the  Colorado  ;  the  province  of  Sante  Fe",  except  the  north- 
ern part  of  the  territory  of  Colorado  ;  the  diocese  cf  Vincennes  ;  the  city 
of  St.  Louis,  and  St.  Genevieve,  St.  Charles  and  St.  Ferdinand  in  that 
archdiocese ;  and  lastly,  four  places  in  the  diocese  cf  Alton,  namely, 
Kaskaskia,  Cahokia,  French  Village  and  Prairie  du  Rocher.  No  one, 
of  course,  need  be  reminded  that  because  the  decree  is  not  in  force  in 
his  own  diocese  or  province  he  need  not  trouble  himself  about  the 
matter.  This  would  be  so  if  this  contract  came  under  the  general 
rule,  locus  regit  actum.  Were  this  the  case  parties  from  places  where 
the  decree  is  in  force  could  marry  validly  where  it  is  not  binding. 
They  cannot.  Nor  can  Catholics  passing  through  the  places  where 
the  decree  is  obligatory  there  marry  validly,  nisi  servata  forma  Tri- 
dentini.  This  law  is  both  local  and  personal,  and  a  consequence  of 
its  being  personal  is  that  let  an  individual  who  is  subject  to  the  law 
move  in  or  out  of  the  territory  where  it  obliges,  it  still  binds  him. 
To  be  exempt  he  must  be  released  not  only  from  the  territorial  opera- 
tion of  the  law,  but  also  from  its  personal  operation.  This  peculiar 
character  of  personality  was  imported  into  the  law  Tametsi  by  positive 
act  of  the  Sovereign  Pontiff  Urban  VIII.  and  subsequently  confirmed 
by  decree  of  Benedict  XIV.  Consequently  the  general  principles 
enunciated  by  St.  Liguori,  Lib.  I.  Tr.  2.  n.  156  seq.  do  not  apply  here. 
This  Brief  of  Urban  the  Eighth  was  in  reality  equivalent  to  a  new  law, 
since  it  gave  a  complexion  and  extension  to  the  law  of  the  Council 
which  could  not  with  any  certainty  be  given  the  nude  Tametsi  by 
theologians  or  canonists.  We  subjoin  the  Brief: 

Copyright,  Rev.  W.  J.  WISEMAN,  1886.     All  rights,  reserved. 


i94  THE  PASTOR. 

Exponi  nobis  nuper  fecit  venerabilis  frater,  archiepiscopus  Colonien- 
sis  quod  habito  nuper  per  eum  ad  venerabiles  fratres  nostros  S.  R.  E. 
cardinales  sacri  Concilii  Tridentini  interpretes  recursu  super  infra 
scriptis  dubiis,  videlicet : 

I.  An  incolae  tarn  masculi  quam  femi-        I.    Can    persons,     whether     men     or 
nae  loci,  in  quo  Concilium  Tridentinum   women,  who   have   their    domicile   in   a 
in  puncto  i:natrimonii  est  promulgatum   place  where  the  decree   of  the  Council 
et  acceptatum,  transeuntes  per  locum  in  of  Trent  is  published  and  in  force,  validly 
quo  dictum  Concilium  non  est  promul-   contract  a  clandestine  marriage   on  their 
gatum,  retinentes  idem  domicilium,  va-  way  through  a  place   where  it  is  not  in 
lide   possint   in   isto  loco  matrimonium   force,  without  any  change  of  domicile  ? 
sine  parocho  et  testibus  contrahere  ? 

II.  Quid,    si  eo  praedicti  incolae  tarn  2.   How,  if  the   parties   betake    them- 
masculae  quam  feminae  solo  animo  sine  selves   to   that  place   expressly   for   the 
parocho  et  testibus  contrahendi  se  trans-  purpose  of  getting  married  without  the 
ferant',  habitationem  non  mutantes.  parish  priest  or  witnesses  ? 

III.  Quid,  si  iidem  incolae  tarn  mas-        3.  How,  if  they   actually    go   to   live 
culi  quam  feminae  eo  transferant  habita-   there,  but  solely  for  the  purpose  of  get- 
tionem,  illo  solo  animo,  ut  absque  paro-    ting  married  clandestinely  ? 

cho  et  testibus  contrahant  ? 

Iidem  cardinales,  ad  primum  et  secun-        To  the  first  and  second  the  cardinals 
dum,  non  esse  legitimum  matrimonium   replied  that  the  marriage  thus  fraudulent- 
inter  sic  se  transferentes  et  transeuntes   ly    contracted  would   be   null;    to   the 
cum  fraude ;  ad  tertium  vero  dubiorum    third, — if  the  couple  did   really  transfer 
hujusmodi,— si   domicilium   vere  trans-    their  domicile  to  the  place,  the  marriage 
ferant,  matrimonium   esse    validum   re-    WOuld  be  valid, 
sponderunt   et  resolverunt  prout  in   de- 
creto  desuper  emanato  plenius  contine- 
tur. 

Nos  autem  responsum  seu  dubiorum  And  We  by  our  Apostolic  authority 
praedictorum  resolutionem  hujusmodi  confirm  their  decision  or  solution  of  the 
auctoritate  Apostolica,  tenore  praesen-  questions,  and  by  these  present  add  there- 
tium,  approbamus  et  confirmanus  illis-  to  the  fixity  of  inviolable  Apostolic  reso- 
que  inviolabilis  Apostolicae  firmitatis  lutions. — Rome,  Aug.  14,  1627. 
robur  adjicimus. 

Datum  Komae  14  Augusti  1627. 

That  Brief  is  the  basis  of  all  sound  interpretations  of  Tametsi. 

It  may  be  asked  how  could  many  theologians,  as  Sanchez,  Bonnacina, 
Diana,  etc.,  so  strenuously  maintain  the  validity  of  clandestine  marriage 
in  places  where  the  Council  had  not  been  promulgated,  in  face  of  this 
Brief  of  the  Holy  See  ?  Benedict  XIV.,  in  his  letter  to  the  archbishop 
ofGoa,  dated  March  19,  1758,  furnishes  the  explanation.  When  the 
decision  of  the  cardinals  was  obtained  to  the  questions  submitted  by 
the  archbishop  of  Cologne,  his  procurators  "institerunt  ut  Congrega- 
tionis  responsum  Pontificio  Brevi  confirmaretur ;  siquidem  archiepis- 
copus E'ector  cupiebat  illud  Dioecesanae  Synodo,  quam  habiturus 


TAMETSL  195 


mox  erat,  adnectere.  Petition!  Urbanus  VIII.  indulsit  jussitque  ex- 
pediri  Breve  ;  cujus  prima  perscriptio  autographa,  ab  eodem  sub- 
scripta,  reperitur  inter  ejusdem  Brevia  anni  1627.  Cum  decursu 
temporis  (Brevis  istius)  cognitio  ad  Card,  de  Cugo  pervenisset,  curavit 
is  exhiberi  sibi  ab  administris  Coloniensis  archiepiscopi  authenticum 
Bervis  exemplum  ;  quod  cum  obtinuisset  operibus  sui  annexum  typis 
edidit."  The  existence  of  the  Brief,  in  fact,  was  not  generally. known  ; 
and  though  in  hearing  and  deciding  marriage  causes  the  Sacred  Con- 
gregation uniformly  decided,  even  before  the  existence  of  the  Urban 
Brief,  according  to  the  principles  therein  expressed,  these  decisions 
were  sent  to  the  particular  places  whence  the  causes  came  and  were 
quasi  private  documents  :  hence  it  is  not  surprising  that  theologians, 
erroneously  applying  general  rules  to  the  marriage  contract,  which  is  sui 
generis,  should  have  maintained  that  clandestine  marriages  outside  the 
territory  where  Tametsi  was  binding  were  valid  in  all  cases.  '*  Such  a 
marriage  is  invalid,"  writes  Schmalzgrueber,  "not  because  of  the  fraud, 
but  because  of  the  declaration  of  the  S.  Cong,  approved  by  the  Sov- 
ereign Pontiff.'"1 

To  put  an  end  to  all  uncertainty  Benedict  XIV.  issued  the  following 
decree,  March  19,  1758  : 

DECRETUM. — Cum  venerabilis  frater  archiepiscopus  Goanus  Apos- 
tolatum  nostrum  consulendum  censuerit  super  quibusdam  dubiis 
respicientibus  validitatem  matrimoniorum,  quae  aliquando  a  fidelibus 
illius  civitatis  aut  dioecesis  oriundis,  contrahuntur  extra  ipsius  juris- 
dictionis  fines,  non  servata  forma  a  sacro  Tridentino  Concilio  statuta, 
prcpterea  quod  ejusdem  Concilii  decretum  de  Reformation*  Mat- 
rimonii  in  illis  dioecesi  finitimis  nunquam  promulgatum  rite  fuerit  : 
Nos  quidem  ad  proposita  dubia  per  epistolam  nostram  eidem  archie- 
piscopo  directam  prolixius  respondere  non  detractavimus ;  eamque 
in  rem,  inter  alia,  usi  sumus  auctoritate  quarumdam  iiterarum  fel. 
record,  praedecessoris  nostri  Urbani  PP.  VIII. ,  quae  cum  a  privatis 
scriptoribus  relatae  dumtaxat  legantur,  sed  neque  communibus 
Bullariis  hactenus  insertae,  nee  alia  solemni  ratione  publicatae 
reperiantur,  nos  earumdem  tenorem,  cum  authenticis  hujus  Aposto- 
licae  Sedis,  regestis  collatum,  subjicimus,  qui  talis  est  videlicet  : 
(Here  is  inserted  the  Urban  Brief  given  above.} 

Ut   autem    de   hujusmodi    Iiterarum    auctoritate   dubitari    minime 

1  Ejusmodi  matrimonium  est  invalidum,  non  tarn  ob  fraudem  quam  ob  declara- 
tionem  sic  approbatam  a  Pontifice.— Lib.  iv.  Tit.  3.  n.  113.  The  Urban  Brief 
clothes  the  decision  of  the  Cardinals  with  the  force  of  law  throughout  the  entire 
Church. 


,96  THE  PASTOR. 


valeat,  Nos  iterum  eas  Apostolica  auctoritate  nostra,  et  presentis 
Decreti  tenore,  in  omnibus,  et  per  omnia  approbamus  et  confirmamus, 
ac  novo  hujusmodi  approbationis  et  confirmationis  robore  communi- 
tas  ad  praedictum  archiepiscopum  transmittimus  ;  mandantes  eidem, 
ut  in  occurrentibus  casibus  circa  personas  ex  ipsius  civitate  aut  dioecesi 
oriundas,  seu  alias  in  causis  ejusdem  generis  ad  illius  judicium  legi- 
time  delatis,  juxta  earumdem  literarum  continentiam  et  tenorem  decer- 
nat,  judicet  atque  definiat  contrariis  quibuscumque  non  obstantibus. 

Volumus  autem  ut  in  nostrae  hujus  approbationis  et  confirmationis 
monumentum  praesentis  decreti  nostri  exempla,  a  nobis  subscripta 
in  Actis  Congregationis  Venerabilium  Fratrum  nostrum  S.  R.  E. 
Cardinalium  praedicti  Concilii  Tridentini  Interpretum,  necnon  in  secre- 
to  archivo  nostro  Vaticano  reponantur  ibique  perpetuo  asserventur. 

Datum  Romae  apud  Sanctam  Mariam  Majorem  die  iq  Martii  1758. 

BENEDICTUS  PP.  XIV. 

The  decree  Tametsi^  therefore,  is  in  a  certain  way  obligatory  on 
priests  and  people  outside  the  territory  in  which  it  has  been  pro- 
mulgated as  well  as  on  those  within.  In  closing  we  may  notice  (from 
Brief  of  Pope  Urban)  that,  though  often  mentioned  in  connection  with 
Clandestinity,  the  phrase  in  fraudem  legis  has  hardly  any  application 
to  this  law  :  fraud  or  not  fraud  "si  domicilium  (or  quasi  domicilium) 
vere  transferatur,"  even  for  the  sole  purpose  of  evading  the  law,  the 
marriage  would  be  valid.  On  the  other  hand,  fraud  or  good  faith, — 
no  domicile,  no  marriage.  "  Validum  censeri  matrimonium  in  tertio 
casu  positum,"  says  Pope  Benedict, 1  "  in  quo  licet  fraus  intercesserit 
mihilominus  is,  qui  matrimonium  contrahit,  antequam  illud  iniret, 
domicilium  seu  quasi  domicilium  adeptus  erat  eo  in  loco  ubi  mat- 
rimonium inivit." 

And,  a  matter  of  little  less  importance,  we  know  also  now  to  what 
dioceses  and  places  the  DECLARATIO  BENEDICTINA  2  has  been  extended, 
namely,  to  the  archdiocese  of  New  Orleans,  and  to  the  dioceses  of  Nat- 
chez, Natchitoches,  Little  Rock  and  Mobile,  of  the  New  Orleans  prov- 
ince ;  to  the  province  of  San  Francisco  and  Utah  territory ;  to  the 
archdiocese  of  St.  Louis,  and  the  dioceses  of  Alton  and  Vincennes. 

In  this  connection  we  deem  the  following  documents  too  pertinent 
and  instructive  to  be  denied  a  place  in  THE  PASTOR.  From  the 
Instruction  a  few  fundamental  principles  may  be  gathered  : 

*)  Letter  to  the  archbishop  of  Goa. 

3)  See  text  of  this  Declaration,  Vol.  in.  p.  33  seq. 


TAMETSL 


.'97 


1.  Wherever  the  law  Tametsi  was  observed  at  any  period,  there  it 
must  be  presumed  the  decree  of  the  Council  was  properly  published. 

2.  Open  violation  of  a  law  or  refusal   on  the  part  of  individuals  tc 
recognize  it  as  binding  does  not  do  away  with  the  law  or  its  obligation, 
but  merely  proves  the  insubordination  of  the  transgressors. 

3.  Not  every  inconvenience  resulting  from  the  operation  of  a  law  is 
sufficient  cause  for  its  abrogation. 

4.  An  argument  de  casu  ad  casum  is  certainly  inconclusive  if  the 
cases  be  not  similar.     The  argument  adduced  for  New  Orleans  from 
the  case  of  France  when  that  country  was  in  red  revolution  and  no 
priest  accessible  for  any  purpose,  could  not  be  admitted. 

5.  If  parties  in  New  Orleans  enter  into  the  relations,  and  contract 
towards  each  other  the  legal  obligations,  of  man  and  wife  without  being 
really  married,  owing  to  their  refusal  to  comply  with  the  law  of  Trent, 
that  is  a  possibility  not  confined  to  New  Orleans.     Transgressors  may 
be  found  who   thus  implicate   themselves,  wherever  the  law   of  civil 
marriage  exists.     But  if  either  of  the  parties,  knowing  that  the  relations 
already  entered  into  are  not  those  of  Christian  marriage,  contemplate  a 
marriage  coram  Ecclesia  with    another,  the  priest  can  point  out  the 
civil  law  against  bigamy,  and  on  the  ground  that  he,  as  minister  of  the 
marriage,  would  be.  liable  to  the  law  as  well  as  the  contracting  parties, 
can  decline  to  have  anything  to  do  with   the   matter  until   the  person 
obtain  a  legal  divorce  and  be  free  to  marry  according  to  the  laws  of  the 
State  as  well  as  in  conscience.     In  so  acting  the  priest  does  not  recog- 
nize any  power  in  the  State  to  grant  a  real  divorce,  since  he  does  not 
admit  the  existence  of  any  real  marriage  between  the  couple  who  con- 
tracted the  civil  marriage.     He  merely  permits  them  to  go  and  get  the 
court  to  undo  what  the  court  itself  did. 


THE  DECLARATIO  BENEDICTINA. 

(Extended  to  the  Diocese  of  New  Orleans. ) 

DUBIA  QUAEDAM  CIRCA  DECRETI   TAMETSI   PROMULGATION  EM  ET  VlM  OB- 
LIGANDI     IN     DlOECESI      NfiO-AlJRELIANENSI     AB     EJUSDEM      DI- 

OECESEOS    ORDINARIO  S.    CONGNI   DE   PROPAGANDA 
FIDE  ANNO  1822  PROPOSITA. 

Exposuerat  S.  Congregationi  de  Propaganda  Fide  in  suis  literis  4. 
Aprilis  1822,  episcopus  Novae  Aureliae  in  Foederata  America  : 

i.   Antiquiores  illarum  missionum  sacerdotes,   a  se  consultos,    in 


198  '       THE  PASTOR. 


ea  esse  opinione  quod  Concilium   Tridentinum  numquam  fuerit  illic 
solemniter  publicatum. 

2.  E  contra,  ejus  in  episcopatu  praedecessorem,  in  suis   instruction  i- 
bus  in  quodam   manuscripto  codice   contends,  licet  non   declaret,  pro 
facto  tamen  supponere,  tempore  Gallicae  vel  Hispanicae  dominations, 
promulgatum  fuisse  Concilii  Decretum.     Hinc 

3.  Se  plane  nescire,    quid    agendum,    cum    in    suae    dioecesos  re- 
gionibus  frequenter  contingat,  quin   ob  civiles  quae  ibi  obtinent.  leges 
impediri  id  possit,  a  judicibus  vel  pseudoministris  celebrari  matrimonia 
mixta,    et   aliquoties   etiam   inter   Catholicos,  idque    non    solum    ubi 
deest  copia  sacerdotis,  sed  etiam  ubi  adestparochus.     Atque  idcirco:— 

4.  Si   invalida   declarentur  ob    Clandestinitatem    matrimonia  hujus- 
modi,   gravissima  inde   in  tota   Neo-Aurelianensi  dioecesi  oritura  in- 
commoda,    turbationes  et  anxietates  turn  Catholicorum  fidelium,  turn 
episcopi  et  missionariorum,  obveniente  scilicet  casu,  quod  alterutra 
tantum  ex  contrahentibus  pars  ad  bonam  frugem  vel  ad   fidem  revef- 
tatur,  perseverante  altera  in   sua  pervicacia  ac,   civilibus  legibus  freta, 
tarn   separation!  obsistente,  quam   novi  ad  Tridentini   formam  matri- 
monii  celebrationi. 

5.  Hisce   autem    incommodis    avertendis,    spiritualique   tot    con- 
jugum  saluti  consulendij  nullum  aliud  sibi  videri  suppetere  medium, 
nisi    quod    auctoritate    Pontificia   in    ea   dioecesi    dispensetur   super 
Tridentino  Clandestinitatis  impedimento. 

Quapropter  enixe  postulabat,  ut  pro  mairimoniis,  quae  in  illis 
regionibus  contrahuntur,  Summus  Pontifex  sta»tueret  ac  declararet 
quod  statuerunt  ac  declararunt  Bened.  XIV.  pro  Hollandia  et  Belgio, 
Pius  autem  VI.  et  Pius  VII.  pro  Gallia  tempore  schismatis.  En  ejus 
verba  :  "  Certe  publicatum  fuerat  Concilium  in  Hollandia  tempore 
Hispanicae  dominationis  :  cum  vero  in  manus  hereticorum  transiit 
suprema  auctoritas,  sapientissimus  Pontifex  Benedictus  XIV.  illi  be- 
nigne  derogandum  in  hac  parte  duxit.  Idem  judicavere  s.  m.  Pius 
VI.  et  Pius  VII.  pro  matrimoniis  in  Gallia  schismatis  tempore 
contracts.  Quidni  speraremus  eadem  lenitate  nobiscum  usuram 
Ecclesiam,  cum  eadem  rationum  momenta  in  gratiam  hujus  regionis 
militent  ? " 

Quibus  omnibus  relatis  in  Congne  Genii  S.  Romanae  et  Universalis 
Inquisitionis  habita  in  Palatio  Vaticano  Feria  v.  die  9  Septembris 
1824,  coram  SSmo  Dno  Nro  Leone  Divina  Providentia  Papa  XII., 
Sanctitas  Sua,  auditis  Emorum  et  Rmorum  Cardinalium  Genlium 
Inquisitorum  suffragiis,  extendendam  censuit,  prout  ex  hie  adjuncto 
extensionis  Decreto  ad  totam  Neo-Aurelianensem  dioecesim  Dedara- 


TAMETSI.  199 


tionem  Benedict!  XIV.  pro  matrimoniis  in  Hollandia  et  Belgio  ;  quoad 
cetera  vero  in  eisdem  episcopi  literis  contenta,  respondendum  jussit 
sequent!  Instruction. 

DECRETUM  9.  SEPTEMBRIS  1824.. — In  Congregatione  Generali  S. 
Romanae  et  Universalis  Inquisitionis  habita  in  Palatio  Vaticano  coram 
SSmo  Dno  Nro  Leone  Divina  Provideatia  Papa  XII.  ac  Emis  et  Rmis 
Dnis  Cardinalibus  Generalibus  Inquisitoribus  a  S.  Sede  specialiter  dep- 
utatis,  relatae  fuerunt  literae  episcopi  Novae  Aureliae  ad  S.  Congnem 
de  Propaganda  Fide,  datae  sub  die  4,  Aprilis  1822,  quibus  exponit  in 
Neo-Aureliana  provincia,  perinde  ac  in  caeteris  provinciis  Foederatae 
Americae,  quotidie  juxta  civiles  illarum  regionum  leges,  a  judicibus, 
vel  ab  acatholicis  ministris  celebrari  matrimonia,  inter  quae  non  raro 
etiam  mixta,  seu  Catholicos  inter  et  acatholicos,  seque  propterea  gravis- 
simis  continuo  vexari  angustiis  ob  hujusmodi  matrimoniorum  Clandes- 
tinitatem,  ac  legum  jussa,  ignorans  quid  consilii  capiendum  sit,  cum 
unus  tantum  ex  contrahentibus  in  se  reversus,  ac  facti  vel  erroris 
poenitens,  petit  Ecclesiae  reconciliari,  vel  ad  Catholicam  convertitur 
fidem,  renuente  altero  se  subjicere  canonicis  prescriptionibus  exe- 
quendis.  Quapropter  ut  a  dubiis  et  anxietatibus  circa  matrimonia 
praefata,  nee  non  circa  modum  se  gerendi  cum  conjuge  resipiscente 
aut  converse,  quantum  fieri  potest,  et  se  liberet  et  missionaries  ;  enixe 
rogat,  ut  in  tota  qua  longe  patet  Neo-Aurelianensi  dioecesi  (nimirum 
in  Superiori,  ac  Inferiori  Louisiana,  ac  in  Floridis,  caeterisque  par- 
tibus  olim  Gallorum  vel  Hispanorum  ditioni  subjectis)  Sanctitas 
Sua  declarare,  atque  statuere  dignetur,  relate  ad  matrimonia  hujus- 
modi, quod  pro  Hollandia  et  Foederato  Belgio  declaravit  ac  statuit 
Benedictus  XIV. 

SSmus  itaque  Dnus  Noster  Leo  XII.  re  mature  perpensa  libratis.que 
illarum  regionum  circumstantiis,  et  auditis  Emomm  et  Rmorum 
Cardinalium  Generalium  Inquisitorum  suffrages,  episcopi  oratoris 
votis  et  precibus  annuens  presenti  Decreto  extendit  ad  totam,  ut  supra, 
Neo-Aurelianensem  diocesim  Declarationem  a  s.  m.  Bened.  XIV. 
datam  die  4.  Novembris  1741.,  super  dubiis  respicientibus  matrimonia 
in  Hollandia  et  Belgio  contracta,  et  contrahenda. 

INSTRUCTIO. 

I.  Ac  primo,  quoad  Tridentini  Decreti  publicationem  :  Jam  pro 
firmo  teneri  debet,  turn  ex  Sacrarum  Congnum  resolutionibus,  turn  ex 
eorumdem  Romanorum  Pontificum  Decretis,  ibi  presumendam  earn 
esse,  ubi  constat  Decretum  illud  fuisse  aliquo  tempore  tamquam  de- 


200  THE  PASTOR. 


cretum  Concilii  observatum.  Porro  observatum  aliquando  fuisse  iis 
in  regionibus,  cum  Gallorum  vel  Hispanorum  subdebantur  imperio, 
facile  ostendi  posset.  Et  quidem  relate  ad  Hispanos  :  Adeo  explora- 
tum  est,  quanto  religionis  studio  Hispanorum  reges,  Concilio  et 
Apostolicae  Sedi  obsequentes,  in  ejusdem  Concilii  publicationem  in 
omnibus  eorum  ditionibus  faciendam  incubuerint,  ac  quanta  pariter 
sedulitate  Conciliaria  Decreta  observari  curarint  Hispanarum  ditionum 
antistites,  ut  nee  vel  minimum  dubitari  queat  de  ejusdem  Decreti  in 
Hispanicis  Americanis  regionibus  observantia.  Neque  pariter  locus 
est  de  hoc  dubitandi  relate  ad  provincias  quae  Gallorum  dominio 
subjiciebantur.  Constat  enim,  Galliarum  regibus  adeo  cordi  fuisse 
clandestina  submovere  matrimonia,  ut  ecclesiasticae  legi  subsidio 
venientes,  observantiam  Conciliaris  Decreti  non  solum  regiis  etiam 
edictis  indixerint,  sed  et  inter  leges  recensuerint  omnino  servandas 
ubicumque  eorum  extendebatur  imperium.  Atque  quoad  Colonias  : 
Quum  ageretur  anno  1764.  sub  Clemente  XIII.  de  extendenda  ad 
regiones  Canadensem  et  Quebeccensem  memorata  Benedicti  XIV. 
Dedaratione,  monumentis  in  causa  allatis  demonstratum  fuit,  Triden- 
tinum  Clandestinitatis  impedimentum  illis  in  Coloniis  tune  viguisse 
non  secus  ac  in  Gallia,  ex  quo  inferendum,  et  in  aliis  quoque  vigere 
quae  partem  nunc  constituunt  Neo-Aurelianensis  dioecesis.  Accedit 
et  defuncti  episcopi  testimonium,  qui,  ut  refert  orator,  in  suis  instruc- 
tionibus  pro  facto  supponit  promulgatum  ibi  fuisse  Tridentinum 
Decretum.  Nee  interest,  quod  non  expresse  id  declaraverit  :  Super- 
vacaneum  namque  duxit  declarare,  quod  pro  certo  ac  notorio  tenebat. 

II.  Npn    valent   autem    neque    missionariorum,     quos    consuluit 
episcopus,    assertiones   de  non   peracta  solenmi  publicatione  Concilii, 
neque  execrandus  ineundorum  matrimoniorum  coram  judicibus  vel 
hereticis  ministris  abusus,  ut  inde  inferri  possit,  non  subsistere  impedi- 
mentum   Clandesiinitatis .      Ex   eo   enim,    quod    praefati   missionarii 
opinentur  non  fuisse  solemniter  publicatum  Decretum,  de  quo  agitur, 
non  consequitur,  eos  inficiari,    ipsum  fuisse  aliquo  tempore  observa- 
tum ;    ex   observantia   autem,    ut   supra    monitum    est,    praesumitur 
publicatio.     Caeterum  pluris  facienda  est  laudati  defuncti    episcopi, 
quam  dictorum  missionariorum  auctoritas.     Abusus  vero  contrahendi 
coram  judicibus  vel    pseudoministris    haudquaquam    probat    legem 
non  existere  vel  non  obligare  ;    sed   probat  tantum,    quod    maxime 
dolendum   est,  tarn  perditos   inveniri  Catholicos,    qui  sacrilego  ausu 
divinas  aeque  ac  ecclesiasticas  leges  palam  conculcare  non  erubescant. 

III.  Hinc  apparet,   quid  de  hujusmodi  matrimoniis  sentiendum  sit. 
Absurda  autem  et  mali  exempli  foret  general  is,  quam  exoptare  videtur 


TAMETSI.  201 


episcopus,  dispensatio  super  Clandestinitatis  impediment©,  extensive 
etiam  ad  Catholicorum  matrimonia.  Neque  ille  gravate  ferat  earn  ab 
Apostolica  Sede  denegari.  Jam  enim  quoad  matrimonia  haeretico- 
rum  inter  se,  vel  cum  Catholicis,  seu  mixta,  quae  praecipua  sunt  anxi- 
etatum  ejus  causa,  ipse  episcopus  et  missionarii  ab  omnious  extrican- 
tur  et  liberantur  angustiis  per  extensionem  Benedictinae  Declarations. 
Quoad  vero  matrimonia  Catholicorum,  id  est,  inter  utramque  partem 
Catholicam,  latere  non  debet  episcopum,  denegatam  fuisse  dispensati- 
onem  etiam  Canadensibus  et  Quebeccensibus,  licet  ratione  turn  loco- 
rum,  turn  legum,  turn  religionis  dominantium,  in  similibus  ac  Neo- 
Aurelianenses,  versarentur  circumstantiis.  Siquidem  Feria  v.  die  29. 
Novembris  1764.  proposito  dubio  :  "An  praesens  illarum  regionum 
(Canadensis  scilicet  ac  Quebeccensis)  conditio  exigtre  videatur,  ut  S. 
Sedes  generaliter  dispense!  ab  observantia  formae  indudae  a  Concilia 
Tridentino  j*  "  Responsum  prodiit  "Negative." 

IV.  Neque  pro  Catholicorum  matrimomis  ad  rem  faciunt  laudato- 
rum  Pontificum  declarationes  ac  decreta  pro  Hollandia  et  Gallia. 
Ipse  namque  Bened.  XIV.  expresse  declarat  (De  Syn.  Dioec.  lib.  6, 
cap.  6.  §  13.)  ea  non  comprehend!  in  suo  pro  Foederati  Belgii  provin- 
ciis  decreto.  "  Matrimonia,  inquit,  Catholicorum  in  decreto  non 
comprehensa  facile  intelliget  quicumque  advertat,  illud  nominatim  re- 
strictum  esse  ad  ea  matrimonia,  quae  in  praefatis  regionibus  vel  inter 
dubs  contrahentes  haereticos,  vel  inter  unam  partem  Catholicam,  et 
alteram  hereticam,  contrahuntur."  Reliqui  autem  duo  Pontifices 
Pius  VI.  et  Pius  VII.  haudquaquam  pro  Gallia  derogarunt  in  hac 
parte  Tridentino  Concilio,  sed  tantum,  et  episcopis  concessere  ad 
tempus  facultatem  dispensandi  super  Tridentini  forma  in  matrimoniis 
mixtis,  et  quoad  Catholicos,  declararunt  casus,  in  quibus  ex  Ecclesiae 
mente  cessare  intelligitur  ejusdem  servandae  formae  obligatio,  nempe 
tempore  persecutionis,  absente  vel  latente  legitimo  parocho,  vel  si 
difficile  admodum  foret  ac  periculosum  ipsum  adire  ;  "  Quoniam" 
inquit  Pius  VI.  in  Instructions  ad  Episcopum  Lucionensem  data  die 
28.  Maii  1792.,  "  comp/ures  ex  istis  fidelibus  non  possunt  omnino 
parochum  legititnum  habere,  istorum  profecto  conjugia  coram  testibus,  et 
sine  parochi  praesentia,  si  nihil  aliud  obsttt,  et  valida,  et  licita  erunt, 
ut  saepe  saepius  declaratum  fuit  a  S.  Congregatione  Concilii  Tridentini 
interprete''  Quas  Ecclesiastic!  Juris  dispositiones  nee  ipse  ignorat 
episcopus.  Scribit  enim  Si  id  eveniret  (quod  scilicet  contrahant  Catho- 
lici  vel  inter  se,  vel  cum  acatholicis  coram  judicibuc,  aut  haereticis 
ministris)  solummodo  in  Us  lads,  ubi  deesl  copia  sacerdotis,  facilius 
ex  no/a  mente  Ecclesiae  solver ctur  difficultas  :  sed  frequenter  etiam  locum 


202  ,       THE  PASTOR. 


habtt  in  Us,  ubi  adest paro;hus"'  Hie  itaque  est  casus,  qui  eum  urget 
et  vexat :  sed  casus,  ad  quern  non  extenduntur  praefatae  declara- 
tiones. 

V.  Verum,  et  quoad  hujusmodi  Catholicorum  matrimonia  hactenus 
contracta,  providere  volens  summus  Pontifex  spiritual!  contrahentium 
saluti,    una  et  episcopum  et  missionaries  a  sollicitudine  qua  fortasse 
afficiuntur,  eximere  ; — dummodo  nullum  aliud,  praeter  Clandtstinitatis, 
obstet  impedimentum,   ea  in  radice  sananda  esse  decrevit,  atque  Apos- 
tolica  auctoritate  sanat,    quin   opus  sit  conjuges  ad  novi    consensus 
praestationem  admittere,  tribuens  propterea  episcopo  facultates  in  casu 
opportunas  et  necessarias.     Ad   praecavenda  autem  jurgia,  quae  oriri 
hinc  possent,  ac  ne  alterutri,  vel  etiam  utrique  conjugi  ansa  praebeatur 
attentandi   conjugii  dissolutionem,  curet  episcopus,  ne  iis  conjugibus 
denuntietur  initi  matrimonii  invaliditas,  antequam  ad  eorum  notitiam 
pariter  deducatur  et  sanatio.     Exquirat   itaque  secreto,  prout  fieri  po- 
.test.    accuratam   horum  matrimoniorum  notulam,  et   conjugum    no- 
rmina,  omniaque  diligenter  descripta  cum  adnotatione  Pontificiae  sana- 
tionis   caute  custodiantur,  quemadmodum  pro   matrimoniis  occultis, 
:Seu  conscientiae,  praescribit  Bened.  XIV.  in  sua  Constitutione   "  Satis 
.wbis"  (die  27.  Novembris  1741.) 

VI.  Postulabat  denique  idem  episcopus  edoceri  se,  et  missionaries, 
;quomodo,  posita  hujusmodi  matrimoniorum  invaliditate,  se  gerere  de- 
beant ;   ' '  Erga  eos  qui  post  civile  matrimonium  jam  consummatum,   adhuc 
vivente  consorte,  nauum  cum  alio  conjugium  coram  Nobis  (inquit)  inire pos- 
cerent"     En  autem  rationes,  quae  eum  ancipitem  tenent  :   ',-SV  id  fiat 
(prosequitur)  sine  civili repudio  sacerdos  se  gravissimae  poenae  subjicit.     Si 
requirat  praevium  repudium,  dato  quod  obtineri  possit,    morem  ilium  anti- 
christianum  auctoritate  sua,  aut  potius  Ecdtsiae  sanctions,  comecrat.      Ve- 
rum  aliunde  quo  jure  potest  huic  se  petitioni  negare,  si  r  ever  a  prius  matri- 
monium nullum  sit  ?     Tune  enim  ambae  paries  vere  solutat  sunt,   tt,  utpote 
Caiholicae,  jus  habent  ad  sacramenti  receptionem.'* 

VII.  Ad  haec  breviter  respondetur.     Si  de  matrimoniis  Catholico- 
"rum  hactenus  contractis  fit  sermo,  jam  provisum   per   eorum  sanatio- 

nem,  nee  conjuges  amplius  resilire  possunt,  nee  proinde  ad  novas  cum 
aliis  nuptias  transire.  Si  vero  sermo  est  de  contrahendis  :  Confidit 
equidem  Sanctitas  Sua,  futurum,  ut  in  postemm  fideles,  ab  episcopo 
et  missionariis  edocti,  juxta  ea  quae  tradit  Bened.  XIV.  in  suis  literis 
"  Redditae  sunt  nobis  "  ad  P.  Paulum  Simonem  a  S.  Joseph  datis  27. 
.Septembris  1746.,  nullum  scilicet  a  se  contrahi  matrimonium  per  eum, 
quem  coram  magistratum  civilem  actum  emittunt,  ideoque  conjuga- 
lem,  quam  interim  inter  se  haberent,  consuetudinem  gravi  culpa  non 


TAMETSL  203 


carituram,  ea  qua  debent  docilitate  obtemperaturi  sint  Ecclesiae  legi- 
bus,  ac  pastorum  exhortationibus.  Verum  si  tamen  casus  contingeret 
conjugalis  consuetudinis  post  memoratum  actum  civilem,  ante  matri- 
monii  coram  sacerdote  celebrationem,  sciat  episcopus,  non  in  sola  ejus 
dioecesi  id  evenire,  sed  ubicumque  viget  lex  contractus  civilis  ;  quia 
nullibi  desunt,  qui  vel  ignorantia,  vel  pravitate  ea  lege  abutantur.  In 
eodem  ergo  discrimine  ac  ipse,  versari  possunt  et  aliarum  regionum 
pastores. 

VIII.  Primo    itaque    curent   episcopus    et     missionarii   utramque 
partem  inducere  ad  Catholice  inter  se  contrahendum.     Si  vero  utra- 
que  pars  in  hoc  convenit,  ut  suam  quaeque  sibi  vindicet  libertatem, 
vel  etiam,   si    una  tantum  id   exposceret,   renuente  altera,  indicenda 
est  eis  separatio,  et  neutra  admitti  debet   ad   sacramenta,   nisi  separa- 
tione   peracta,    ut   praescribitur  de  publicis  concubinariis.     Poscenti 
autem  novum  cum  alio  inire  matrimonium  suggerere,    quod  et  sibi 
prius   consulat   et   ipsi    parocho,    agendo   scilicet   ut   et   sibi    civilis 
reddatur  libertas,  et  parocho  nihil  sit  inde   mali  obventurum ;    non 
id    esset   civilis    repudii   morem'  approbare,    dummodo   rite    instiua- 
tur  postulans  id   non  ideo  fieri  ut  solvatur  matrimoniale  vinculum, 
quia  nullo  jam  vinculo  detinetur,   sed   tantum  ut  se  ac  parochum  a 
legalibus  poenis  civilibusque  vexationibus  redimat.     Eodem  sensu  ac 
modo,  quo  toleratur  primus  actus  civilis,  expressio  nempe  consensus 
coram  civili  magistratu,  tolerari  potest  et  secundus,   ut  nimirum  se 
partes  eximant  ab  effectibus  primi.     Hisce  vero  penes  gubernium  pe- 
ragendis  non  se  immiscere  debent  missionarii,     Qui  nubere  exposcit, 
ipse  negotium  suum  agat. 

IX.  Coeterum  quod  idem  Bened.  XIV.  in  laudatis  literis  docendos 
monet    fideles,  sibi  opportune   aptent  et   pastores,  scilicet  Si  regionis 
consuetudini  et  terreni  principis  sanctionibus  obtemperare  coguntur,  facianl 
quidem,  sed  religione  salva,  potioresque   ducant  sanctissimas  Ecclesiae  leges, 
quibus  matrimonia  constringuntur. 

NICOLAUS  SOLUINI  S.  R.  et  U.  Inquis,  No  farms. 


THE  JUBILEE  FAST. 

An    jujunia  servanda   ad   Jubilaeum   anni    1886   lucrandum   fieri 
debeant  duobus  diebus  unius  ejusdemque  hebdomadae,  necne  ? 
Resp.  S.  Poen.—  Negative.  Die  u  Martii,  1886. 


204  '      THE  PASTOR. 


CONCERNING  THE   HEROIC  ACT. 

The  Heroic  Act  of  charity  is  the  voluntary  offering  of  all  one's 
meritorious  works,  and  of  all  such  works  offered  for  him  after  his 
death,  for  the  souls  in  purgatory.  No  formula  is  necessary.  It  is  a 
private  act.  It  is  very  advisable,  however,  to  consult  one's  confessor 
before  making  the  offering.  The  Heroic  Act  is  no  vow.  Among  the 
indulgences  with  which  it  has  been  enriched  is  that  of  a  privileged 
altar,  personal,  every  day  in  the  year  for  priests.  The  indulgences 
are  all  enumerated  in  the  Decree,  Urbis  et  Orbis,  of  Pius  IX.,  Nov. 
20,  1854,  found  p.  304  of  the  Rescripta  Authentica  Indulg. 

URBIS  ET  ORBIS. — Actus  Heroicus  charitatis  erga  animas  in  purga- 
torio  detentas  in  eo  consistit,  quod  christifidelis,  sive  aliqua  adhibita 
formula,  sive  etiam  tantummodo  mente,  offerat  Deo  O.  M.  pro  anima- 
bus  purgatorii  omnia  opera  satisfactoria  quae  ipse,  quoad  vixerit, 
peraget ;  nee  non  omnia  suffragia  quae  post  mortem  quomodocumque 
ei  obvenire  poterunt.  Multi  christifideles  B.  Virgini  Mariae  devotis- 
simi,  auctore  aut  suasore  b.  m.  P.  Gasparo  Oliden  ex  Ordine  Cleri- 
corum  Regularium  Theatinorum,  consueverunt  hujusmodi  opera 
satisfactoria  et  suffragia  in  manus  quodammodo  B.  Virginis  deponere, 
ab  eadem  pro  suo  misericordi  beneplacito  distribuenda  in  favorem 
animarum  purgatorii. 

Hie  Actus  Heroicus  charitatis  non  semel  ab  Apostolica  Sede  fuit 
approbatus ;  immo,  ut  defunctis  evaderet  utilior,  indulgentiis  ditatus 
auctique  privilegiis  ii,  qui  ilium  emiserunt.  Quae  quidem  sa.  me. 
Pius  Papa  IX.  Decreto  Sac.  Congregationis  Indulgentiis  Sacrisque 
Reliquiis  praepositae  dato  die  20  Novembris  1854  confirmavit,  auxitet 
ad  universes  christifideles  extendit. 

Jamvero  de  hujus  oblationis  objecto,  de  ejusdem  actus  essentialibus 
conditionibus  et  de  indulgentiis  ac  privilegiis  eidem  adnexis  identidem 
dubia  oborta  sunt.  Siquidem  dubitatum  est,  num  inter  opera  satisfac- 
toria comprehendi  debeant  et  indulgentiae  quas  christifidelis,  dum 
vivit,  potest  lucrari  ;  et  num  qui  Actum  Heroicum  elicuit  ei  satisfaci- 
at,  quamvis  sibi  reservet  et  applicet  eas  indulgentias,  quae  pro  vivis 
conceduntur.  Insuper  disceptatio  mota  est,  quod  attinet  ad  piam 
praxim  faciendi  oblationem  satisfactionum  et  surTragiorum  in  manus 
B.%  Virginis  Mariae,  nonnullis  tuentibus  necessitatem  hujus  oblationis 
in  manus  Beatae  Virginis  pro  indulgentiarum  consecutione  et  privile- 
giorum  usu,  aliis  refragantibus.  Tandem  dubia  nonnulla  invaluerunt 
de  modo,  quo  indulgentiae  plenariae  animabus  purgatorii  applicari 
possint  aut  debeant  ab  iis,  qui  Actum  Heroicum  charitatis  emiserunt. 

Quare  ut  ea,  quae  obscura  hac  in  re  videbantur,  clarescerent,  et  quae 


THE  HEROIC  ACT.  205 


incerta,  certa   evadercnt,    Patribus  Cardinalibus    Sac.  Congregationis 
Indulgentiarum   Dubia  quae  sequuntur  proposita  fuerunt  dirimenda  : 

[296.] 

I.  Utru in  inter  opera  satisfactoria  quae  I.    Among    the     satisfactory    works 
in  Actu  Heroico  charitatis  offtruntur  pro  which  are  offered  in  the  Heroic  Act  of 
animabus   purgatorii,    comprehendantur  charity   for   the   souls  in  purgatory,  are 
etiam   indulgentiae  quae  declaratae  fue-  those  indulgences  to  be  reckoned  which 
runt  a  Summis  Pontificibus  applicabiles  are  applicable  anyhow  to  the  faithful  de- 
christifidelibus  defunctis  ?  parted  ? 

Ad  I.  Affirmative.  Ans.:  They  are. 

II.  Utrum   oblationi   isti   satisfiat   ab  2.  Do  those  comply  with  the  require- 
iis,  qui  sibi  i  eservare  velint  indulgentias,  ments  of  the  Heroic  Act  who   wish  to 
quae  pro  vivis  conceduntur;  vel  sint  hae  reserve  for  themselves  the  indulgences 
indulgentiae  ad  satisfaciendum  pio  pro-  granted    only   for   the   living?  or  must 
posito  defunctis  applicandae  juxta  Indul-  these  indulgences  also  be  applied  for  the 
turn  a  Summo  Pontifice  concessum  emit-  souls  in  purgatory,  as  may  be  done  ac~ 
tentibus  Actum  Heroicum  charitatis  ?  cording   to   the   indult   granted   by   the 

Holy  See  to  all  who  make  the  Heroic 
Act? 

Ad  II.  Negative,  ad  primam  partem  ;  Ans.:   No,  to  the  first  part;    Yes,   to 

Affirmative,  ad  secundam.  the  second. 

III.  Utrum  1°  Actus  Heruici  charita-  3.   (a)    Is   it  an  integral  part  of  the 
tis   pars   integrals,    vel   praescripta    ad  Heroic  Act,  or  a  condition  necessary  for 
privilegiorum    participationem    conditio  participation  in  its  privileges,  not  only  to 
sit,  ut  propriae   satisfactiones  omnes  at-  offer  one's  good  works  and  indulgences 
que  indulgentiae  non   modo  pro  purga-  for  the  souls  in  purgatory,  but  further  to 
torii  animabus  offerantur,   sed  etiam   ut  commit  to  the  Blessed  Virgin  the  distri- 
Beatissimae  Virgini,  prout  ipsi  placuerit,  bution   thereof  according   to   her   good 
distribuendae  relinquantur?  vel  2°  haec  pleasure?  or   (b>  is  this  quasi  consign- 
in    Virginis    manus    veluti   consignatio  ment  of  the  merits  to  the  Blessed  Virgin 
habenda  sit  dumtaxat  pio  Actui  accesso-  to  be  regarded  merely  as  a  devotional 
ria  devotio  christifidelibus  commendanda?  accessory  to  be  commended  to  the  faith- 
ful? 

Ad  III.  Negative,  ad  primam  partem  ;  Ans.:  No,  to  the  first  part  ;   Yes,  to  the 

Affirmative,  ad  secundam.  second. 

IV.  Utrum     plenariae    indulgentiae  4.     Should   the    plenary  indulgences, 
quas     christifideles     Actum     Heroicum  which   the  faithful  who  have  made  the 
charitatis   emittentes    lucrantur  turn   ob  Heroic  Act,  gain  by  Holy  Communion, 
sacram  communionem,   turn   ob   missae  or  the  hearing  of  Mass   on  Mondays,  be 
Feria   II  auditionem,   applicari   debeant  applied  particularly  for  the  souls  whom 
animabus  quas  B.  V.  Maria  prae  aliis  a  the  Blessed  Virgin  most  desires  to  re- 
purgatorio   liberari   cupit ;    aut    possint  lieve?  or  may  they  be  applied  indifferent- 
applicari  cuilibet  purgatorii  animae  ?  ly  for  any  of  the  holy  souls  ? 

Ad  IV.  Pravisum    in  antecedentibus.  Ans.:    Reply   comprised  in   preceding 

response. 

V.  Utrum  indulgentia  plenaria  altaris  5.  (a)  Should  the  plenary   indulgence 
privilegiati  personalis  i°  debeat  a  sacer-  gained  by  a  priest  who  has  the  favor  of 
dote    qui    Actum    Heroicum   charitatis  a  personal  privileged»altar,  be  applied  for 


206  THE  PASTOR. 


emisit,  applicari  animae  pro  qua  missam  that  soul  in  particular  for  whom  he  offers 
celebrat?  aut  2°  possit  applicari  pro  the  Mass  ?  or  (If)  in  general  for  the  souls 
libito  cuivis  defuncto  ?  aut  3°  debeat  ap-  in  purgatory?  or  (c}  for  those  whom  the 
plicari  animabus  quas  B.  V.  Maria  a  Blessed  Virgin  most  desires  to  liberate  ? 
purgatorio  liberari  cupit  ? 

Quibus  Emi  et  Rmi  Patres  post  audi- 
tas  plurium  consultorum  sententias,  re- 
spondendum  in  General!  Congregatione 
habita  in  Aedibus  Vaticanis  die  18  De- 
cembris  1885  constituerunt : 

AdV.  Adprimam partem,  Affirmative;        Ans.:     Yes,   to  the  first;    for   to   this 
hoc  enim  modo  privilegium  altaris  con-   effect  the   privilege   is   granted  by    the 
ceditur  a  Summo  Pontifice:  ad secundam    Sovereign  Pontiff;  and  this  reply  to  the 
et  tertiam  partem,  provisum  inresponsione   first  part  covers  the  second  and  third. 
ad partsin  primam. 

Facta  vero  de  his  omnibus  relatione  in  Audientia  habita  ab  infra- 
scripto  Secretario  die  19  ejusdem  mensis  et  anni,  Sanctissimus  Dominu 
Noster  Leo  Papa  XIII.  responsiones  Patrum  Cardinalium  omnino  ap- 
probavit.  Datum  Romae  ex  Secretaria  Sac.  Congregations  Indul- 
gentiis  Sacrisque  Reliquiis  praepositae,  die  19  Decembris  1885. 

I.  B.  Card.  FRANZELIN,  Praefectus. 
Franciscus  Delia  VOLPE,  Secrelarius, 


Can  a  plenary  indulgence  annexed  to  a   privileged  altar  be  applied 
to  a  soul  for  whom  the  Mass  is  not  offered  ? 

[297.] 

An  quando  requiritur  sacrificium  mis-  When  mass  is  required  for  gaining  an 

sae     pro   indulgentia    lucranda,     missa  indulgence,  may  the  mass  be  offered  for 

possit  offerri  pro  uno  et  indulgentia  ap-  one  and  the   indulgence  applied  to   an- 

plicari  pro  altero  ?  other  ? 

Resp.  S.  C.  Ind. :   Communicetur  ora-  Resp.  S.  C.  Ind.:  Send  the  paper  which 

toiivotumconsultoiis.  the  Consultor  submitted  to  the    Congrega- 
tion to  the  querist, 

VoTUMCoNSULTORis. — Hanc  eandem  The   Consultor's  paper    read:     This 

quaestionem  enucleandam  sibi  proponit  same  question  the  learned  John  Cavalieri 

doctissimus  P.  Joannes  Cavalieri,  scilicet  undertook   to   solve,    namely,    can   the 

an  indulgentia  et  sacrificium  dividi  queant?  fructus  specialis  of  the  mass  be  separated 

Respondet :  Decisio  pendet  ex  verbis  in  the  application   from   the   indulgence 

indulti.  Si  enimcantat :  qui  pro  defuncto  annexed  to  a  privileged  altar.     The  de- 

missam  in  tali  altari  dixerit,  liberat  ani-  cision,  he   says,  must  be  determined  by 

mam  ejus,etc.,  sacrificium  et  indulgentia  the   words   of  the   indult    whereby   the 

non  possunt  dividi,  sed  utrumque  pro  eo-  altar  was  privileged. 

dem  defuncto  est  applicandum  ;  si  autem  i.   If  the   indult   run:    Whoever  says 

TO  pro  defunctis,  in  indulto  desit,  appli-  mass  for  a  deceased  person  on  that  altar 

catio  solius  indulgentiae  sufficit  ad  libe-  delivers  the  soul,  etc.,  the  fructus  cannot 


THE  HEROIC  ACT. 


207 


randam  animam,  et  sacrificium  cuilibel 
poterit  applicari  ;  si  tarnen  fundator  aut 
stipem  erogani  imponat  onus  cele  brand i  in 
altari  privilegiato,  tune  praedicta  divisi- 
bililas  locum  nonhabet:  per  impositionem 
quippe  tails  oneris  censetur  etiam  voluisse 
applicationern  indulgentiae.  Secus  est  si 
sacerdos  onus  habeat  sacrificandi,  sed  non 
in  altariprivilegiato  ;  tune  quidem  ad  im- 
plet  obligationem  suam  per  applicationem 
sacrificii,  et  liber  est  quoad  applicationem 
indulgentiae,  dummodo  tamen  celebret  in 
altari,  cujus  ptivilegium  non  exquirat 
etiam  applicationem  missae.  Quae  so- 
lutio  et  mihi  arridet :  nam  indulgentia 
etiam  pro  defunctis  est  donum  ex  Eccle- 
siae  thesauro  depromptum,  qui  constat 
ex  meritis  Christi,  Beatae  Mariae  Vir- 
ginis  et  aliorum  sanctorum ;  opera  vero 
injuncta  sunt  conditio  solum,  sine  qua 
effectum  non  sortitur  indulgentia :  aliud 
ergo  est  indulgentia  aliud  opus  injunctum. 
Porro  si  applicatio  indulgentiae  pro  solis 
defunctis  concessae  necessario  conjuncta 
esset  cum  applicatione  sacrificii,  sacrifi- 
cium  et  indulgentia  forent  unum  et  idem; 
ergo  sacrificium  non  esset  tantum  opus 
injunctum,  nee  indulgentia  ex  Ecclesiae 
thesauro  deprompta,  sed  ex  valore  infi- 
nite ejusdem  sacrificii,  quicerto  Ecclesiae 
potestati  non  subest,  sed  voluntati  Dei 
finito  modo  applicantis;  atqui  sacrificium 
est  tantum  opus  injunctum,  et  indulgentia 
non  ex  valore  seu  fructu  sacrificii  eruitur; 
ergo  non  sunt  unum  et  idem,  adeoque 
sacrificium  et  indulgentia  dividi  possunt, 
(saltern  dum  aliud  in  indulto  non  ex- 
primitur, )  et  consequenter  in  hac  hypo- 
thesi  sacerdos  potest  sacrificium  offerre 
pro  uno,  et  indulgentiam  applicare  pro 
altero.  Haec  sunt  quae  sapienti  judicio 
vestro,  Eminentissimi  Patres,  subjicienda 
esse  duxi. — Deer.  Auth.  Ind.  348. 


be  separated  from  the  indulgence.  To 
have  the  indulgence  available,  mass  and 
indulgence  must  be  offered  for  the  same 
soul. 

2.  If  the  words,  for  a  deceased  person, 
are  not  found  in  the  indult,  the  application 
of  the  indulgence  alone  suffices  for  deliv- 
ering the  soul,  according  to  the  intention 
of  the  Church,  and  ihefructus  can  be  ap- 
plied for  any  other. 

3.  If  the  giver  of  the  honorarium  stipu- 
late for  mass  on  a  privileged  altar,  he  is 
presumed  to  stipulate  for  the  application 
of  the  indulgence.  In  this  case  the  fructus 
and  indulgence  are  not  to  be  separated. 

4.  If  the  mass  be  said  at  an  altar  which 
is  privileged  only   on   condition  that  the 

fructus  be  offered  for  the  soul  to  whom  the 
indulgence  is  applied,  the  indulgence  is  of 
course  void,  unless  applied  with  the  fruc- 
tus. So  far  Cavalieri,  and  I  entirely 
coincide  with  his  conclusions. 

For  an  indulgence,  even  for  the  dead, 
is  a  GIFT  out  of  the  treasury  of  the 
Church.  The  wealth  of  that  treasury 
consists  of  the  merits  of  Christ,  the  Bless- 
ed Virgin,  and  other  saints.  The  works 
prescribed  are  but  conditions.  With- 
out them,  to  be  sure,  the  indulgence  is 
not  gained.  But  the  indulgence,  in  itself, 
*s  a  thing  entirely  apart  from  the  condi- 
tions. If  the  mass  only,  and  not  both 
mass  zndfruc-tus,  be  the  condition,  the 
saying  of  the  mass  on  the  privileged  altar 
is  sufficient  to  gain  the  indulgence,  let 
theftuctus  be  offered  for  whom  it  may.  If 
benefit  to  the  soul  come  only  of  the  ap- 
plication of  the  mass,  this  benefit  is  no 
longer  an  indulgence, — a  GIFT  out  of  the 
treasury  of  the  Church.  The  fructus  of 
the  mass  is  not  a  dole  of  the  Church, 
nor  at  all  measured  by  the  good-will  of 
the  Church.  In  itself  it  is  infinite,  though 
limited  by  the  will  of  God  in  the  effect  of 
its  application.  The  indulgence  therefore, 
is  not  necessarily  connected  with  the  * 
fructus  specialis  of  the  mass,  and  unless 
the  contrary  be  expressed  in  the  indult, 
can  be  applied  to  a  soul  other  than  the 
one  for  whom  the  holy  sacrifice  is  offered. 


2o8  THE  PASTOR. 


THE  THIRD  ORDER  OF  ST.   FRANCIS. 
(Recent  Decree.) 

"Twice  a  year  they  can  receive  the  Blessing  of  the  Sovereign  Pontiff  on  condi- 
tion of  praying  for  some  time  for  his  intention :  and  on  the  same  condition  they 
receive  wnat  is  called  the  Absolution  or  Blessing  on  the  following  nine  feasts  :  the 
Nativity  and  Resurrection  of  Our  Lord,  Pentecost,  Sacred  Heart  of  Jesus,  Im- 
maculate Conception,  St.  Joseph  (March  19),  the  Stigmata  of  St.  Francis,  ^Sept. 
4),  St.  Louis  of  France,  (Aug.  28),  and  St.  Elizabeth  of  Hungary,  (Nov.  19)."- 
From  translation  of  Const.  Misericors  Dei  Filius,  THE  PASTOR,  Vol.  I.  p.  299. 

As  not  all  these  feasts  are  at  present  holidays  of  obligation,  it 
would  be  inconvenient  for  most,  and  impossible  for  many  of  the  mem- 
bers to  visit  the  church  on  all  these  days  and  comply  with  the  other 
conditions  required.  Hence,  his  Holiness  graciously  grants  members 
of  the  Third  Order  the  privilege  of  obtaining  the  indulgence  on  the 
Sunday,  or  any  holiday  of  obligation  within  the  octave  of  the  feasts  ap- 
pointed. 

DECRETUM.— Apostolica  Constitutione,  quae  incipit  Misericors  Dei 
Filius,  data  HI.  kalendas  Junias  anno  Incarnationis  Dominicae 
millesimo  octingentesimo  octogesimo  tertio,  Sanctissimus  Dominus 
Noster  Leo  divina  provideritia  Papa  XIII  sodalibus  Tertii  Ordinis,  qui 
dicitur  saecularis  s.  Francisci  Assisiensis  benigne  concessit,  ut  novies 
intra  annum  recipere  possint  Absolutionem,  hoc  est  Benedidionem  cum 
Indulgentia  Plenaria.  At  quoniam  dies,  quibus  hacc  Absolutio  seu 
Benedict™  fuit  adnexa,  non  ornnes  festi  de  praecepto,  sed  nonnulli 
alicubi,  nonnulli  ubique  locorum  protest!  tantum  sunt,  quibus 
Tertiarii  saeculares  haud  facile  in  ecclesias  convenire  possunt 
ceteraque  praestare  quae  ad  Absolutionem  seu  Benedidionem  rite  acci- 
piendam  fuerunt  constituta,  hinc  eorum  quamplurimi  hoc  spiritual! 
beneficio  illis  diebus  omnino  careant  necesse  est.  Quamobrem  plures 
Sacrorum  antistites  aliique  ecclesiastic!  viri,  quibus  eorumdem  So- 
dalium  Franciscalium  cura  est  dernandata,  supplices  admoverunt 
preces  Eidem  SSmo  Domino  Nostro,  quatenus  ex  Apostolica  benig- 
nitate  super  hoc  providere  dignaretur. 

Porro  Sanctitas  Sua,  cui  plurimum  cordi  est  ut  Tertius  Ordo 
saecularis  s.  Francisci  Assisiensis  majus  in  dies  incrementum  suscipiat, 
ejusque  sodales  validiora  ad  pietatem  incitamenta  hebeant,  hujusmodi 
precibus  annuit,  et  in  Audientia  habita  die  16  Januarii  1886  ab 
infrascripto  Secretario  S.  Congregationis  Indulgentiis  Sacrisque  Reli- 
quiis  praepositae  clementer  indulsit,  ut  praefati  Tertiarii,  si  forte 
legitima  causa  impediantur  quominus  ecclesias  adeant,  Absolutionem 
seu  Benedidionem  diebus  assignatis,  qui  profesti  sunt,  accepturi, 


BENEDICTIO  IN  ARTICULO  MORTIS. 


209 


eamdem  Absolutionem  seu  Benedictionem  accipere  valeant  aliquo  die 
festo  depraecepto,  qui  intra  octidua  eorumdem  profestorum  dierum 
occurret,  dummodo  cetera  exequantur,  quae  in  Indict  Indulgentiarum 
memorata  Apostolica  Constitutio  pro  rite  accipienda  Absolution  seu 
Benedictione  cum  Indulgentia  Plenaria  praescribit. 

Praesenti  in  perpetuum  vahturo  absque  ulla  Brevis  expeditione. 
Contrariis  quibuscumque  non  obstantibus.  Datum  Romae  ex  Secre- 
taria  ejusdem  Sac.  Congregationis  die  16  Januarii  1886. 

I.  B.  Card.  FRANZELIN,  Praefectus. 
Franciscus  Delia  VOLPE,  Secrttarius. 


THE  BENEDICTIO  APOSTOLICA  IN  ARTICULO  MORTIS. 

The  decree  printed  below  is  only  important  because  it  gives  official 
confirmation  to  the  teaching  of  modern  theologians.  To  the  lamented 
Jesuit,  F.  Schneider,  it  is  due  that  the  correct  interpretation  of  the 
phrase  in  articulo  mortis  was  made  known  some  four  or  five  years 
ago.  But  it  was  not  easy  to  persuade  some  clergymen  that  the  mean- 
ing attached  to  the  phrase  for  many  years,  and  indeed  generally  ac- 
cepted when  THE  PASTOR  was  begun  in  1882,  was  incorrect.  So  late 
as  last  July  a  correspondent  was  forced  to  complain  that  a  Catholic 
weekly,  and  a  respectable  monthly,  were  still  disseminating  false  views 
on  this  subject.  He  quotes  from  the  monthly:  "  This  indulgence 
can  be  given  only  in  vero  articulo  mortis,  and  not  before  this  stage  of 
sickness  has  been  certainly  reached.  The  Congregation  seem  to  evade 
the  adoption  of  the  principle,  that  this  indulgence  can  be  given 
whenever  the  last  Sacraments  can  be  given,  that  is  when  the  pericu- 
lum  mortis  is  prudently  and  reasonably  presumed  to  have  come." 
(THE  PASTOR,  Vol.  HI.  p.  279.)  Two  weeklies,  one  of  England,  the 
other  of  Baltimore,  learnedly  fell  to  pi  caching  and  teaching  priests, 
last  summer,  how  and  when  they  should  impart  this  benedidio. 
"  The  last  blessing  can  be  given  only  at  the  last  moment,  when  the 
sick  person  is  at  the  very  point  of  death''  (Sic,  the  Baltimore  sage  !) 
This  is  monstrous.  It  can  be  given,  and  generally  should  be,  when- 
ever the  last  sacraments  are  administered.  The  exception  might  be 
a  case  of  consumption  or  the  like,  when  death  is  not  imminent  and 
the  invalid  can  be  conveniently  visited  at  frequent  intervals  by  the 
priest. 

Ex  S.  Congr.  Indulg. 

Vir  Eminentissimus  sacri  Consilii  christiano  nomini  propagando 
Praefectus  Sac,  huic  Congregationi  Indulgentiis  Sacrisque  Reliquiis 


2IO  THE  PASTOR. 


praepositae  referebat,  pluribus  in  regionibus  Sac.  Congregation!  de 
Propaganda  Fide  subjectis,  morem  invaluisse,  ob  inopia  sacerdotum 
repetendum,  ut  hi  quum  non  possint  infiimis  adsistere  u=que  ad  ipsum 
articulum  mortis,  Benedictionem  Apostolicam  cum  Indulgentia  plen- 
aria  in  articulo  mortis  eisdem  impertiantur  post  collata  extrema  sacra- 
menta,  quum  periculum  quidem  mortis  adest,  non  tamen  imminens. 
Quoniam  vero  haec  agendi  ratio  anxietates  et  dubitationes  in  animos 
missionariorum  induxit,  Eminentissimus  Praefectus  pbstulabat  authen- 
ticam  hac  de  re  declarationem  s.  hujus  Congregationis,  quae  pro 
majori  missionariorum  quiete  quamlibet  incertitudinem  removeret. 

Quare  sequens  dubium  Patribus  Cardinal ibus  dirimendum  fuit  pro- 
positum  : 

Utruni  Benedictio  Apostolica  cum  Indulgentia  plenaria  in  articulo  mortis 
dari  pos  sit  post  collata  extrema  sacramenta,  quum  periculum  quidem  mortis 
adest,  non  tamen  imminens  ? 

Eminentissimi  ac  Reverendissimi  Patres  in  generali  Congregatione 
habita  die  18  Decembris  1885  in  Aedibus  vaticanis  responderunt  : 

Affirmative  : 

quam  responsionem  ex  rei  naiura  pro  omnibus  aegrotis  Christifideli- 
bus  in  mortis  periculo  constitutis  valere  dixerunt. 

Facta  vero  de  his  relatione  in  audientia  habita  die  insequenti  a  sub- 
scripto  Secretario,  Sanctissimus  D.  N.  Leo  PP.  XIII.  Patrum  Cardi- 
nalium  responsionem  approbavit. 

Datum  Romae  ex  Secretaria  ejusdem  S.  Congregationis  die  19  De- 
cembris 1885. 

I.  B.  Card.  FRANZELIN,  Praefectus. 
Franciscus  Delia  VOLPE,  Secretarius. 


CORRESPONDENCE. 

NEW  YORK. 

REV.  SlR:  Is  there  any  authoritative  solution  of  the  question  whether 
doubles  or  semidoubles,  when  commemorated  as  simples,  should  have  a  commem- 
oration in  festis  I  et  2.  classis  as  directed  by  the  last  edition  of  be  Herdt  and  by 
Pustet's  Ordo,  or  else  be  omitted  entirely,  as  directed  by  the  Ordo  of  Baltimore  ? 
Cfr.  June  25,  1886. 

Yes,  in  Rubricae  reformatae  as  given  in  the  EDITIO  TYPICA  of  the  Brev- 
iary, Tit.  ix.  n.  7.  Caution  was  given  in  THE  PASTOR  time  and  again 
to  beware  of  the  editions  of  the  Breviary  issued  these  last  few  years 
and  purporting  4»o  be  the  Breviarium  reformatum  under  the  direction 
of  Leo  XIII.  That  Breviary  has  not  been  published  yet  in  the  usual 


CORRESPONDENCE.  2 1 1 


style,  four  volumes.  It  has  been,  as  a  TOTUM  in  parts.  Naturally  De 
Herdthad  not  the  Rubricae  reformalae  in  detail.  He  was  dead  before 
they  were  published.  Consequently,  even  the  last,  the  seventh  edition, 
woulcf  need  revision.  Thus  in  Vol.  II.  p.  351  to  the  text  of  Tit.  ix. 
n.  7  which  De  Herdt  had  to  work  from,  must  be  added,  after  the 
words,  supra  enumeratis  festu  :  lt  De  festis  duplicibus  et  semiduplici- 
"is,  quoties  juxta  sequentem  rubricam  De  Translatione  Festorum 

Aci  debent  ad  modum  simplicis,  fit  pariter  commemoratio,  ad 
diei  octavae  et  Dominicae,  in  utrisque  Vesperis  et  Laudibus  ;  (a) 

..'erquam  in  omnibus  duplicibus  primae  classis,  (3)  exceptis  eorum 
aecundis  Vesperis,  si  hujusmodi  commemoratio  facienda  sit  die 
sequenti. 

a)  Thus  in  Pustet's  Ordo,  June  25,  De  S.  Gulielmo  nihil  fit.  The  Nativity  of 
St.  John  the  Baptist,  a  feast  of  first  class,  happens  to  be  kept  on  that  day. 

l>)  Exceptis  eorum  secundis  Vesperis  &c.  Thus,  Pustet's  Ordo  June  15,  In 
Vesp.  Com.  S.  J.  Francisci  Regis.  And :  De  S.  Joanne  Ft.  Regis  hoc  anno  fit 
uti  simplex.  See  also  April  27 — In  Vesp.  Com.  S.  Paul  a  Cruce  et  S.  Vitalis  . 
quia  "  Commemoratio  S.  Pauli  facienda  est  die  sequenti." — R^lb,  Father  McBride, 
of  the  Archdiocese  of  Toronto,  who  prepares  the  Ordo  for  his  province,  thinks  the 
Com.  S.  Vitalis,  a  simple,  should  not  be  made  side  by  side  with  that  of  a  double 
simplified.  In  the  Toronto  Ordo  for  April  27  the  directions  are :  "  In  2  Vesp. 
Com.  S.  Pauli  a  Cruce  tantum"  But  the  decree  of  1882  made  no  change  as  to 
simples,  and  so  we  are  very  strongly  of  opinion  still  that  the  Pustet  Ordo  is  right. 

•  Of  the  simplified  feasts  a  commemoration  is  to  be  made  on  feasts 
of  2d  class  (Tit.  x.  n.  i)  in  both  the  Vespers  and  Lauds  "  et  legitur 
nona  lectio  historica  ad  Mat.  si  tamen  haec  eo  die  fieri  possit." 

N.  10  of  Tit.  ix.  as  well  as  n,  7,  as  also  this  n.  i  of  Tit.  x.  are  no* 
complete  in  the  last  edition  of  De  Herdt.  Hence  his  admirable 
work  is  in  many  points  now  unreliable.  For  instance,  n.  282  vol.  III. 
p.  397  should  be  amended  to  read  :  Oificia  duplicia  et  semiduplicia 

quae nequeunt,  aut  quae   ex  Decreto  28  Jul.  1882    transferri 

nequeunt per  modum  unius  ....  exceptis  omnibus  dup.  i.  cl. 

in  quibus  nihil  fit  de  festis  impeditis.  In  secundis  tamen  Vesp.  dup. 
i  cl.  de  dictis  officiis  impeditis  fit.  Com. ,  in  casu  quo  de  ipsis  die 
sequenti  commem.  facienda  sit. 

Aliis  autem  diebus  etiam  in  festis  2  cl.  de  praedictis  officiis  fieri 
debet  com.,  exceptis  missa  Dom.  Palmarum  et  Vigil.  Pent. 

Lectio  hist,  horum  dupl.  et  semidupl.  impeditorum  legenda  est 
etiam  in  festis  dupl.  secundae  classis. 

The  rest  of  that  number  282  may  stand.  On  the  hist.  Qth  lesson, 
see  THE  PASTOR,  Vol.  II.  p.  13. 

B.  H.  E. 


212  THE  PASTOR. 


Feb.  4th,  '86. 
Editor  of  THE  PASTOR  : 

DEAR  SIR: — I  had  a  discussion  with  a  friend  of  mine  on  the  practical  bearing 
of  the  Resolves  which  Konings  comes  to  in  his  pamphlet  De  Absolutions  Parenti- 
bus,  etc.,  and  not  being  able  to  agree,  we  concluded  to  ask  THE  PASTOR. 

In  a  parish  there  is  a  Catholic  school,  the  male  department  conducted  by  the 
Christian  Brothers,  the  female  department  by  the  Sisters  of  Charity.  There  is 
every  opportunity  for  the  children  of  said  parish  to  acquire  a  thorough  knowledge 
of  their  Holy  Faith,  and  also  to  acquire  a  practical  education  in  the  secular 
branches.  In  the  city,  whi'ch  is  par  excellence  religious,  we  might  as  well  en- 
deavor to  elect  a  Catholic  a  vestry-man  in  one  of  their  churches,  as  to  elect  a 
Catholic  a  member  of  the  board  of  education,  so  religiously  do  they  guard  the 
public  schools.  In  the  schools,  prayers  are  said,  hymns  are  sung,  and  the  Prot- 
estant version  of  the  Bible  is  read. 

Catholic  parents,  however,  for  what  reason  I  can't  understand,  do  persist  in 
sending  their  children  to  these  Godless  schools ;  and  on  every  side  are  to  be  seen 
sad  examples  of  such  an  education. 

Now  I  contend  that  such  parents  are  unworthy  of  absolution,  while  sending 
their  children  to  such  schaols,  while  my  confrere  says  no,  proving  his  assertion  by 
some  abstruse  deductions  from  Konings'  Principia. 

Again  I  contend  these  children  are  in  a  proximate  occasion  of*  losing  their  faith, 
it  being  weakened  by  degrees,  as  many  examples  prove,  and  that  they  also  are 
unworthy  of  absolution;  for  while  they  receive  the  sacraments,  they  do  not  serious- 
ly understand  the  danger  they  are  in  and  parents  are  content  that  everything  is  all 
right  when  their  children  receive  the  sacraments. 

Would  you  be  kind  enough  to  give  us  some  information  on  this  question 
through  the  pages  of  THE  '  PASTOR,  as  I  have  not  seen  much  in  THE  PASTOR  on 
this  question. 

EDUCATION. 

The  question  you  propose  is  to  be  solved  on  the  general 
principles  which  guide  a  confessor  in  his  dealings  with  penitents 
who  are  in  what  is  technically  called  the  proximate  occasion  of  sin. 
How  the  confessor  is  to  act  in  such  circumstances  any  of  the  writers 
on  Moral, — Sabetti,  Konings,  etc.,  will  inform  you. 

A  Catholic  school,  as  well  as  a  public  school,  may  be  a  proximate 
occasion  of  sin  to  an  individual  pupil.  Unless  the  occasion  -can  be 
rendered  remote,  the  pupil  must  be  compelled  to  leave  the  school. 

In  the  present  case  the  sin  feared  is  heresy  or  apostacy.  If  the  con- 
fessor ascertain  that  the  pupil's  danger  of  lapsing  into  this  sin  is  really 
proximate,  then  he  will  act  as  theologians  direct.  But  before  decid- 
ing that  the  mere  fact  of  attending  a  public  school  is,  to  any  child, 
a  proximate  occasion  of  heresy,  the  confessor  would  do  well  to  read 
Father  Marc, — Institutioms  Morales  Alphonsianae,  1885,— n.  1819. 
He  will  be  apt  to  conclude,  after  studying  Marc,  that  attendance  at  a 
public  school  cannot  be,  in  se,  a  proximate  occasion  of  the  sin  of  her- 


CORRESPONDENCE. 


213 


esy  or  apostacy,  except  in  very  rare  cases.  From  the  fact,  as  stated 
in  your  letter,  that  both  your  public  school  pupils  and  their  parents 
approach  the  sacraments,  it  is  evident  that  for  those  pupils  attend- 
ance at  the  school  is  no  such  occasion. 

Guided  by  the  many  grave  utterances  of  the  Holy  See,  we  know  that 
the  public  school  system  and  principles  are  not  in  accord  with  the 
principles  of  Christianity.  Neither,  perhaps,  are  the  principles  of  gov- 
ernment on  which  the  English  or  Spanish  monarchy,  the  German  or 
Russian  empire,  the  French  or  American  republic  is  acting.  But  on 
no  such  theoretical  ground  are  Catholics  to  decline  having  hand  act  or 
part  in  the  public  affairs  cf  these  governments. — See  paragraph  xxvi., 
Potest  autem,  of  the  Encyclical  Immortak  Dei.  In  like  manner 
Catholics  are  not  forbidden  to  take  a  practical  part  in  the  operation  of 
the  public  school  system,  to  be  members  of  the  board  of  education, 
trustees,  teachers,  pupils,  unless  the  taking  of  such  part  would  be  for 
the  individual  a  proximate  occasion  of  sin. — It  may  be  better  for  the 
child  to  be  at  your  parochial  school  !  Well,  be  it  so.  It  may  be  bet- 
ter for  me  to  say  mass  at  five  than  at  seven  these  mornings.  Be  it  so, 
but  I  wont  do  it  ;  and  not  doing  it,  violate  no  law,  commit  no  sin. 
Take  care  of  imposing  the  better  on  people  as  a  thing  of  obligation. 
Doing  so,  you  may  cause  formal  sin  through  a  false  conscience  where 
there  would  otherwise  be  no  sin  at  all.  If  such  a  mistake  was  made 
you  are  bound  in  justice  as  a  priest,  and  in  charity  as  a  Christian,  to  re- 
pair the  evil  you  have  caused. — Rectors  can  make  regulations  for  the 
management  of  what  may  be  called  the  internal  affairs  of  their  church- 
es, such  as  appointing  the  hours  of  service  and  the  like.  But  they 
can  make  no  law  implying  jurisdiction  in  foro  externo.  They  cannot 
make  it  a  sin  for  any  of  the  children  of  the  parish  to  attend  a  pub- 
lic school,  because  they  have  no  authority  to  make  the  prohibitory 
law.  For  this,  they  must  wait  the  action  of  the  Holy  See  or  the 
ordinary  of  the  diocese.  Do  your  best  for  Catholic  education  ;  ast 
ne  quid  nimis. 

The  following  passages  are  from  the  Instruction  1  dated  June  30, 
1875.  It  was  drawn  up  by  the  Holy  Office  after  mature  consideration 
and  with  a  full  knowledge  of  the  theory,  practical  working  and  results 
of  the  school  system  in  the  United  States.  The  Instruction  was  of- 
ficially transmitted  to  this  country  by  the  Propaganda  for  the  guidance 
of  priests  and  prelates: 

1  In  an  early  number  of  THE  PASTOR  we  shall  give  the  text  of  the  Instruction. 
Meantime  it  can  be  seen  in  Grandclaude,  Jus  Canonicum  juxta  ordinem  Decrtta- 
hum,  Vol.  III.  p.  637. 


2H  .      THE  PASTOR. 


"  The  system  in  itself  is  dangerous  and  contrary  to  Catholic  princi- 
ples—ex se  periculi  plena  ac  perquam  adversa  rei  Catholicae.  Unless 
the  danger  of  perversion  can  be  rendered  remote  these  schools  cannot 
in  conscience  be  attended.  This  is  the  teaching  both  of  natural  and 
divine  law. 

"However,  the  S.  Congregation  is  not  unaware  that  circumstances 
may  be  sometimes  such  as  to  permit  parents  conscientiously  to  send 
their  children  to  the  public  schools.  Of  course  they  cannot  do  so 
without  having  sufficient  cause.  But  the  sufficiency  of  the  cau>e  is 
to  be  determined  "  (not  by  the  rectors  or  priests  of  the  parish  but) 
"  by  the  bishop.  Generally  speaking,  such  cause  will  exist  when  there 
is  no  Catholic  school  in  the  place,  or  the  one  that  is  there  cannot  be 
considered  suitable  to  the  condition  and  circumstances  in  life  of  a 
pupil,  But  even  in  these  cases,  care  and  caution  must  be  taken  to 
render  the  danger  of  perversion,  which  is  always  more  or  less  present, 
truly  remote.  If  this  cannot  be  done,  owing  to  the  teachings  or  the 
doings  at  the  public  school,  no  child  can  be  suffered,  on  any  account, 
to  go  there. 

"Hence  parish  priests  and  missionaries  in  the  United  States,  should 
take  seriously  to  heart  the  earnest  admonitions  of  the  Council  of  Balti- 
more, and  spare  no  labor  to  give  children  thorough  catechetical  in- 
structions, dwelling  particularly  on  those  truths  of  faith  and  morals 
which  are  called,  most  in  question  by  Protestants  and  unbelievers." 

From  this  it  appears  that  not  even  the  ordinary  can  make  a  general 
law  that  no  child  within  his  jurisdiction  attending  a  public  school 
shall  be  admitted  to  the  sacraments,  or  that  parents  or  guardians  on 
this  ground  alone  shall  be  held  unworthy  of  absolution.  For  a  rector 
to  claim  that  he  can  make  such  a  law  for  his  parish  would  be  prepos- 
terous. In  particular  cases  he  is  bound  to  refer  the  matter  to  his 
bishop  and  abide  religiously  by  his  decision.  But  without  special 
orders  for  the  special  case  from  his  superior,  the  ordinary  of  the  dio- 
cese, no  intelligent  clergyman  will  take  it  on  him  to  decide  that  a 
public  school  pupil  or  his  parents  must  be  refused  absolution.  To  so 
decide  on  his  own  judgment  would  be  to  -usurp  an  authority  expressly 
withheld  fiom  him  by  the  Holy  See,  and  could  be  excused  only  on 
the  supposition  that  he  had  never  read  that  Instruction  of  1875. 


CIVIL  MARRIAGE. — Where  the  decree  Tametsi  is  not  in  force  civil 
marriage  is  valid,  unless  either  or  both  the  parties  intend  thereby  only 
to  go  through  a  legal  ceremony  and  afterwards  to  get  really  married  by 
the  priest.  The  absence  of  impediments  is  supposed. 


NOTICES  OF  BOOKS.  2 1 5 


BOOK   NOTICES. 


All  publications  to  be  reviewed  or  notice  i  under  the  above  heading  should  be  sent,  post  or 
expressage  paid,  direct  to  the  Ed.tor,  Rev.  W.  J.  Wiseman.   Cranfjrd,  N.  T. 


THE  EPISTLES  AND  GOSPELS,  PREPARED  EXPRESSLY  FOR  PULPIT  USE  BY  A  PRIEST. 
OF  THE  DIOCESE  OF  FORT  WAYNE.  One  octavo  vol.,  cloth,  pp.  118.  Pus- 
tet  &  Co.,  New  York. 

Was  the  publication  of  this  book  warranted  or  is  it  a  step  in  the 
right  direction  ?  The  direction,  of  course,  is  to  the  substitution  of 
Kenrick's  version  for  the  Douay,  among  English-speaking  Catholics. 
This  may  be  in  itself  desirable  or  otherwise.  But  without  inquiring 
which  it  may  be,  we  regret  to  have  to  say  that  the  rush  of  The  Epistles 
and  Gospels  into  print  by  the  Fort  Wayne  priest  betrays  at  once  a  boy- 
ish wish  to  be  somebody  and  to  take  part  in  the  settlement  of  a  ques- 
tion, of  the  very  elements  of  which  he  seems  totally  ignorant.  "  The 
reverend  clergy  will  find  this  edition  preferable  to  most  books  now  in 
use  in  the  pulpit  (for  which  this  has  been  specially  compiled),  because 
of  the  archbishop's  work  being  of  a  more  recent  date  than  the  older 
English  version  still  found  in  use  in  almost  every  pulpit." — Preface. 
A  school  boy  would  laugh  at  this  argument.  Why  not  some  individ- 
ual get  out  a  German  translation  of  his  own  in  this  year  of  grace  and 
argue  that  we  ought  Jo  substitute  it  for  Allioli,  because  more  recent ! 
But  "it  is  understood  that  the  bishops  of  the  late  National  Council 
have  agreed  to  give  Archbishop  Kenrick's  version  of  the  Douay  Bible 
the  preference  over  all  others.  Therefore  this  edition  will  be 
adopted." — Preface.  In  the  late  Council  one  of  the  Fathers  said  that 
among  the  things  very  much  to  be  desired  is  an  authentic  English 
version  of  the  Scriptures,  and  suggested  that  the  bishops  of  English- 
speaking  countries  throughout  the  world  be  communicated  with  on 
the  subject.  Answer  was  made  that  the  question  of  a  new  English 
version  of  the  Scriptures  had  been  gravely  discussed  in  the  preceding 
plenary  Council  and  a  similar  suggestion  made,  but  that  nothing  came 
of  it.  Another  bishop  moved  to  drop  the  whole  business  at  once,  as 
it  would  be  only  a  waste  of  time  for  them  to  go  on  discussing  a  new 
version  of  the  Bible.  This  motion  was  lost  by  a  vote  38  to  28.  Then 
several  of  the  bishops  spoke  in  praise  of  Archbishop  Kenrick's  version, 
especially  on  account  of  the  notes,  which,  though  brief,  are  learned  and 
conducive  to  piety,  and  concluded  by  expressing  the  opinion  that  it 
would  be  well  to  issue  a  new  edition  in  convenient  form.  The  arch- 
bishop of  St.  Louis  interposed  to  remark  that  the  version  in  question 


216  '     THE  PASTOR. 


was  not,  properly  speaking,  a  translation  made  by  Archbishop  Kenrick, 
but  rather  a  revised  edition  of  the  Douay.— So  much  for  the  Ada 
Concilii.  In  the  Pastoral  Letter  we  read:  ''Among  other  versions 
we  recommend  the  Douay,  which  is  venerable  as  used  by  our  forefathers 
for  three  centuries,  which  comes  down  to  us  sanctioned  by  innumer- 
able authorizations,  and  which  was  suitably  annotated  by  the  learned 
Bishop  Challoner,  by  Canon  Haydock,  and  especially  by  the  late  Arch- 
bishop Kenrick."  It  is  sufficient  to  quote  these  passages  to  show  how 
destitute  of  foundation  is  the  assertion  "that  the  bishops  of  the  late 
National  Council  have  agreed  to  give  Archbishop  Kenrick's  version  the 
preference  over  all  others."  While  admitting  that  there  is  no  English 
text  formally  approved,  much  less  enjoined,  we  can  perceive  in  the  Acts 
of  the  Third  Plenary  Council  no  manifestation  of  a  wish  on  the  part  of 
the  Fathers  to  nationalize  a  text  for  the  Catholics  of  the  United  States, 
which  would  make  our  Bible  different  from  that  used  and  received  by 
our  brethren  of  all  other  English-speaking  countries  throughout  the 
world.  The  Fathers  have  not  done  so.  Nor  will  any  future  Council 
do  so.  Nor  will  the  isolated  action  or  effort  of  any  priest  or  bishop  to 
do  so  ever  meet  with  success  or  approbation. 

The  present  occasion  calls  for  some  remarks  on  vernacular  versions 
in  general,  and  though  only  incidentally,  on  Kenrick's  in  particular. 

The  Catholic  Church  adopts  and  vouches  for  only  one  text  of  the 
Sacred  Scriptures,  that  of  the  Latin  Vulgate.  Hebrew  and  Greek  and 
Spanish  and  German  and  English  and  French  Bibles  we  may  have, 
but  none  of  them,  whether  of  the  so-called  "approved"  or  not,  is 
recognized  as  authentic  by  the  Church, — never  will  be.  Versions, 
whether  ancient  or  modern,  possess  each  its  own  degree  of  internal 
authenticity,  or  conformity  with  what  may  have  been  the  ipsissima 
verba  of  the  inspired  writer.  But  precisely  how  authentic  in  this  sense 
each  may  be  is  a  matter  for  scholars  to  settle,  and  in  regard  to  which, 
given  this  or  that  version,  the  opinion  of  the  Jew  infidel  TischendorrT 
would  outweigh  that  of  the  Archbishop  of  Baltimore.  By  common 
consent  of  philologists  the  Latin  Vulgate  possesses  in  a  very  high  de- 
gree this  internal  authenticity.  But  as  the  Bible  of  the  Church  there 
is  neither  greater  nor  less  in  the  authenticity  of  the  Vulgate,  neither 
mode  nor  measure ;  it  is  simply,  absolutely  authentic.  For,  the  Council 
of  Trent,  Sess.  iv. ,  ' '  considerans,  non  parum  utilitatis  accedere  posse 
Ecclesie  Dei,  si  ex  omnibus  Latinis  editionibus,  quae  circumferuntur, 
sacrorum  librorum,  quaenam  pro  authentica  habenda  sit,  inno- 
tescat :  statuit  et  declarat,  ut  haec  ipsa  vetus  et  Vulgata  editio,  quae 


NOTICES  OF  BOOKS.  2 1 7 

longo  tot  saeculorum  usu  in  ipsa  Ecclesia  probata  est.  in  publicis 
lectionibus,  disputationibus,  praedicationibus  et  expositionibus  pro 
ailtheiltica  habeatur,  et  ut  nemo  illam  rejicere  quovis  praetextu  au- 
deat  vel  praesumat. "  The  Council  left  all  other  versions  and  editions, 
whether  in  ancient  or  modern  languages,  just  where  they  were,  and 
left  Catholic  philologists  as  free  to  discuss  the  degree  of  their  authen- 
ticity, to  reject  or  admit  them,  in  whole  or  in  part,  as  representing  the 
originals  of  the  inspired  writings,  as  the  boldest  investigator  could  de- 
sire, "  Si  quis  autem  libros  ipsos  integros  cum  omnibus  suis  partibus, 
prout  in  Ecclesia  catholica  legi  consueverunt,  et  in  veteri  vulgata 
Latina  editione  habentur,  pro  sacris  et  canonicis  non  susceperit  ana- 
thema sit." 

Thus  leaving  philologists  perfectly  free  to  wander  up  and  down  the 
ways  of  science  and  to  push  their  investigations  and  discoveries  of  orig- 
inal readings  to  what  lengths  they  would  or  could, — investigations 
that  were  warmly  patronized  and  munificently  aided  by  the  Popes  and 
prelates  of  the  Church, — Catholics  were  left  in  no  doubt  as  to  where 
and  what  their  Bible  was.  The  Council  of  Trent  did  not  claim  that 
the  Latin  version,  known  in  1546  as  the  Vulgate  or  common  edition, 
faithfully  and  minutely  represented  the  originals  of  the  inspired  writ- 
ings in  all  details.  The  Fathers  did  not  sit  in  judgment  on  its  merits 
as  a  gathering  of  philologists,  nor  would  they  pronounce  the  Vulgate 
authentic,  as  the  word  is  technically  used.  It  was  well  known  to  be 
faulty  from  the  scientific  point  of  view.  The  Latin  was  known  to  be 
in  many  passages  barbarous,  in  many  ungrammatical,  in  some  even 
unintelligible.  But  the  living  Church,  not  the  lifeless  scroll,  was  the 
depository  of  the  faith,  and  the  Vulgate  "tot  saeculorum  usu  proba- 
ta," and  coming  down  through  the  ages  intertwined  with  every  ex- 
pression of  Catholic  belief  left  on  record  by  sainted  Pope  and  prelate 
and  doctor, — that  Bible,  if  not  perfect  in  a  philological  sense,  could  not 
be  out  of  harmony  with  the  teachings  and  traditions  of  the  Church. 
That  venerable  volume,  untouched,  unaltered,  was  declared  the  Bible — 
the  only  Bible — oi  God's  Church,  and  though  an  angel  from  heaven 
preach  a  gospel  different  from  that  of  Trent,  let  him  be  anathema. 
If  per  impossibile  a  saint  had  it  on  private  but  unmistakeable  revela- 
tion that  the  original  of  this  or  that  passage-  of  the  Vulgate  bore  a  dif- 
ferent meaning  from  that  presented  by  our  version,  the  saint  would  use 
the  Vulgate  text  in  omnibus  "  publicis  lectionibus,  disputationibus, 
praedicationibus  et  expositionibus."  A  vernacular  version,  therefore,  is 
more  or  less  Catholic,  more  or  less  approvable  in  proportion  as  it  re- 
produces more  or  less  faithfully  the  Latin  Vulgate.  The  slightest  de- 


2,8  THE  PASTOR. 


parture  from  the  obvious  sense  of  the  Vulgate  reading  is  a  departure 
from  the  Catholic  Bible  and  in  so  far  a  condemnation  'of  the  transla- 
tion. The  work  cannot  be  permitted  to  the  faithful  as  the  Catholic 
Bible,  nor  be  used  in  the  pulpit. 

That  the  decree  of  the  Fathers  of  Trent  imported  no  less  than  this 
will  be  to  most  minds  really  self-evident.  But  it  may  be  confirmed  by 
the  Bull  Debitum  pastoralis  officii  (April.  20,  1668)  of  Clement  IX.,  in 
which  he  condemns  a  French  translation  because,  inter  alia,  the  writer 
did  not  keep  to  the  text  of  the  Vulgate  :  "  Cum  itaque  ad  aures  nos- 
tras  pervenit,  liber  quidam  versionis  Gallicae  Novi  Testament!,  cui  ti- 
tulus  est  Le  Nouveau  Testament  de  Nostre  Seigneur  Jesus  Christ,  traduit 
en  Francois  selon  Sedition  vulgate  avec  les  differences  du  Grec,  typis  im- 
pressus  ac  in  lucem  editus  fuerit :  nos  eundem  librum,  auctoritate 
apostolica,  tanquam  temerarium,  damnosum  et  a  Vulgata  edi- 
tlOlie  diffbrmem,  tenore  praesentium  damnamus  et  prohibemus. 
In  the  preface  to  the  condemned  work  we  read  :  "In  places  where  the 
Greek  text  differs  from  the  Vulgate,  the  translation  of  the  Greek  is  given 
in  the  margin  and  that  of  the  Vulgate  in  the  text ;  excepting  a  very  few 
passages,  in  regard  to  which  all  scholars  are  agreed  that  the  Greek  is  to 
be  preferred  to  the  Latin.  In  these  few  passages  the  translation  in  the 
text  is  from  the  Greek,  that  in  the  margin  from  the  Vulgate."  ] 

From  the  Bull  then  it  is  evident  that  the  sole  circumstance  of  a  ver- 
nacular version  not  conforming  with  scrupulous  fidelity  to  the  Vulgate 
is  sufficient  for  its  condemnation.  And  the  teaching  of  Clement  IX. 
is  repeated  solemnly  by  Clement  XI.  in  the  famous  Bull  Unigenitus 
(Sept.  8,  1713)  against  Quesnel's  errors  scattered  through  the  work 
known  as  :  Le  Nouteau  Testament  en  Francois,  avec  des  reflexions  mor- 
ales sur  chaque  verset  etc.:  "  ac  demum,"  writes  the  Pontiff,  "  quod  in- 
tolerabilius  est  sacrum  ipsum  Novi  Testament!  textum  damnabiliter 
vitiatum  compererimus,  et  alteri  dudum  reprobatae  versioni  Gallicae 
Montensi  in  multisconformem,  a  Vulgata  vero  editioiie,  quae 
totsaeculorum  usu  in  Ecclesia  probata  est,  atque  ab  orthodoxis  omnibus 

pro  authentica  haberi  debet,  multipliciter  discrepantem  et 
aberraiitem." 

Further  it  may  be  noted  that  in  the  approvals  given  to  vernaculars, 

1  Dans  les  lieux  on  le  texte  Grec  est  different  de  la  version  Vulgate,  on  met  la 
traduction  du  Grec  a  la  marge,  et  celle  de  la  Vulgate  dans  le  Texte,  excepte  seule- 
ment  en  quelques  endroits  assez  rar  s,  ou  tous  les  habiles  gens  avouent  que  le 
Grec  est  preferable  au  Latin,  et  alors  on  met  la  traduction  du  Grec  dans  le  Texte, 
et  celle  de  la  Vulgate  a  la  marge. — Quoted  by  Beelen,  page  3,  in  Grondregels 
voor  hot  vervaardigen  eener  Nederduilsche  Vertaling  van  hel  Nieuiue  Testament 
ten  Gebruike  der  Katholieken,  Amsterdam,  1858. 


NOTICES  OF  BOOKS. 219 

stress  is  generally  laid  on  the  point  of  their  conformity  with  the  Vulgate. 
Thus,  for  Allioli  : 

1  "  Whereas,  the  Rt.  Rev.  Prelates,  bishop  Ziegler  of  Lintz  and 
bishop  Zaengerle  of  Seckau,  who  were  deputed  by  the  Holy  See  to  ex- 
amine the  German  version  of  the  Holy  Scriptures  which  Dr.  Allioli  is 
publishing,  have  testified  that  his  translations  of  the  Gospel  of  St.  John 
and  of  the  Acts  of  the  Apostles  conform  exactly  to  the  authentic  text  of 
the  ancient  Latin  Vulgate,  and  that  nothing  has  been  found  therein  de- 
serving of  censure,  His  Holiness  Pope  Gregory  XVI.  permits  their  pub- 
lication, with  the  understanding,  however,  that  the  translation  shall  be 
accompanied  by  suitable  notes,  taken  from  the  Fathers  or  learned  Cath- 
olic writers,  in  compliance  with  the  decrees  of  the  Sacred  Congregation 
of  the  Index,  dated  June  13,  1787,  and  June  23,  1817. — Charles, 
Archbishop  of  Tyre,  Apostolic  Nuncio,  Munich,  March  13,  1836." 

It  was  well  known  to  the  Fathers  of  Trent  that  the  printed  editions 
and  the  several  manuscripts  of  the  Vulgate  and  parts  of  the  Vulgate  in 
existence  when  they  decreed  its  authenticity  in  1546,  did  not  all  exact- 
ly agree  in.  detail.  There  were  variantes  lectiones.  The  necessity  of  a 
normal  or  typical  edition  was  obvious.  Hence  in  the  same  decree 
(Sess.  iv.)  Sacrosancta  Synodus  "  decernit  et  statuit  ut  haec  ipsa  vetus 
et  vulgata  editio  quam  emendatissime  imprimatur."  What  was  done 
to  this  end,  belongs  to  the  history  of  the  text  of  the  Vulgate,  and  is  giv- 
en at  sufficient  length  in  the  Catholic  Dictionary  (Addis  &  Arnold) 
As  the  result  of  much  labor  and  great  painstaking,  the  normal  edition 
was  at  length  completed  and  published  in  Rome,  in  1592,  and  with  the 
final  corrections  issued  again  in  1598.  By  the  Bull  Cum  sacrorum 
Bibliorum,  Clement  VIII.  constituted  the  text  of  the  Roman  editions 
the  sole  and  single  text  allowed  and  recognized  in  the  Catholic  Church  : 
'•  praecipimus,  ut  nemo  hanc  sanctarum  scripturarum  editionem  typis 
mandare  praesumat,  nisi  habito  prius  exemplari  in  typographia  Vatica- 
na  excuse  :  cujus  exemplaris  forma,  ne  minima  quidem  particula  de 

1  Rimanendo  provato  dai  Rmi  Ziegler,  Vescovo  di  Lintz,  e  Zaengerle,  Vescovo 
di  Secovia,  incaricati  dalla  S.  Sede  della  revisione  della  versione  Tedesca,  che  del- 
la  S.  Scrittura  si  e  cominciata  a  publicare  dal  Sigr.  D.  Guiseppe  Allioli,  che  sia 
conforme  esattamente  all'  autentica  versione  Volgata  Latina  antica  la  versione  Ger- 
manica  da  esso  compita  del  Vangelo  di  S.  Giovanni  e  degli  Atti  degli  Apostoli,  e 
che  non  siavi  in  essa  alcuna  cosa  meritevole  di  censura,  se  ne  permette  dalla  San- 
tita  di  nostro  Signore  PP.  Gregorio  XVI.,  la  publicazione,  ben  inteso  che  alia 
medesima  si  uniscano' opportune  annotazioni  tratte  dai  Padri  o  da  dotti  e  cattolici 
scrittori,  secondo  i  Decreti  della  S.  Congregazione.dell'  Indice  dei  13  Giugno  1787 
e  23  Giugno  1817. — Carlo,  Arcivescovo  di  Tiro,  Nuncio  Apost.  Monaco,  li  13 
Marzo  1836. 


220  THE  PASTOR. 


textu  mutata,  addita,  vel  ab  eo  detracta,  nisi  aliquid  occurrat,  quod 
typographicae  incuriae  MANIFESTS  adscribendum  sit,  inviolabiliter  obser- 
vetur." 

Guided  by  these  considerations,  Mgr.  Beelen  laidgdown  as  the  FIRST 
RULE  which  a  translator  of  the  Bible  for  pulpit  or  for  popular  use  is 
bound  to  follow  : 

Take  for  the  original  of  your  translation* fhe  text  of  the  Latin  Vulgate  as 
found  in  the  Roman  editions  (ex  typographia  Apostolica  Vaticana)  issued 
in  the  years  1592,  1593  and  1598  :  but  make  the  corrections  indicated  in 
the  ERRATA  prefixed  to  the  edition  <?/*  1 598.  Correct  likewise  the  typograph- 
ical errors  not  noted  in  the  ERRATA/ — Grondregels. 

This  latter  is  evidently  supposed — "nisi  aliquid  occurrat  quod 
typographicae  incuriae  manifeste  adscribendum  sit." 

The  liberties  allowed  the  printer  with  the  text  are  a  fortiori  allowed 
the  translator.  Of  such  errors  Beelen  instances  :  concessit  EI,  Mark  v. 
13,  for  concessit  EIS  ;  purgavit,  Luke  in.  17,  for  purgabit ;  affligentes, 
Acts  n.  23,  for  affigenles  ;2  QUI  exhibetis  vos,  Rom.  vi.  16,  for  cui  ex- 
hibetis  vos ;  Haec  dicit :  Amen,  Apoc.  HI.  14,  for  Haec  dicit  Amen  *  and 
some  others.  When  the  Clementine  text  of  itself  makes  no  sense,  as 
in  this  passage  of  the  Apocalypse,  the  translator  is  thrown  on  his 
own  resources  and  learning,  to  determine  what  in  all  probability  was 
the  original  reading  of*the  Vulgate. 

Beelen's  SECOND  RULE  .  Follow  the  exact  reading  of  the  Vulgate 
throughout,  without  any  deviation  whatsoever  :  follow  it  even  where  our 
Greek  textus  receptus  (Zimenes5  Polyglot)  or  Greek  manuscripts  furnish 

J)  Neem  voor  grondtekst  uwer  vertaling  de  Latijnsche  Vulgata,  gelijkdie  te  lesen 
staat  in  de  Romeinsche  uitgave  ^ex  typographia  Apostolica  Vaticana)  van  het  jaar 
1592,  1 593  of  1598;  doch  verbeter  eerst  de  drukfeilen  volgens  het  Correctorium, 
dat  voor  aan  de  uitgave  van  1598  geplaatst  is.  Verbeter  ook  nog  vooraf  die 
drukfeilen,  welke  in  dit  Cortectorium  niet  mogten  aangewezen  zijn. 

2)  In  the  Vulgate  edition  before  us,  (Mequignon,  Paris),  this  error  still  appears 
and  makes  nonsense  of  the  passage. 

3)  We  can  hardly  account  for  Kenrick's  mistake  in  this  place.     The  Douay  and 
Protestant  versions  alike  translate  Haec  dicit  Amen,  and  so  it  reads  in  the  best 
modern  editions  of  the  Vulgate.     Amen,  the  faithful  and  true  witness,  is  the  sub- 
ject of  the  verb  dicit. — Et  angelo  Laodiciae  ecclesiae  scribe  :  Haec  dicit  Amen,  testis 
fide  Us  et  verus,  qui  est  principium  cteaturae  Dei  :  Scio  opera  tua  etc. 

Douay. — "And  to  the  angel  of  the  church  of  Laodicea  write:  These  things 
saith  the  Amen;  the  faithful  and  true  witness,  who  is  the  beginning  of  the  crea- 
tion of  God :  I  know  thy  works,  etc." 

Kenrick. — "And  to  the  angel  of  the  church  of  Laodicea  write  :  These  things 
saith :  The  Amen  the  faithful  and  true  witness,  who  is  the  beginning  of  the  crea- 
tion of  God.  I  know  thy  works,  etc."  The  colon  after  saith,  and  the  period  after 
God  make  the  passage  in  Kenrick  simply  words  without  sense  or  syntax. 


NOTICES  OF  BOOKS.  221 


a  reading  preferable  to  that  of  the  Vulgate  according  to  the  soundest 
rules  of  criticism.'' — Grondregels,  p.  7. 

He  who  undertakes  to  give  us  an  English  version  is  expected  to 
give  us  a  translation,  not  of  some  book  or  part  of  a  book  or  manuscript 
of  his  own  choosing,  but  of  the  Bible  of  the  Catholic  Church. 

THIRD  RULE. — Follow  the  Vulgate  also  in  the  matter  of  punctuation  / 
not  precisely  by  using  the  same  points  found  in  the  Clementine  edition,  but 
so  punctuating  your  translation  as  to  alter  nothing,  —neither  the  interrela- 
tion of  the  words  in  a  phrase  nor  the  relathn  of  one  phrase  to  another? 

"  Ne  minima  quidem  particula  de  textu  mutata,  addita  vel  ab  eo 
detracta,  nisi  aliquid  occurrat,  quod  typographicae  incuriae  mani- 
feste  adscnbendum  sit." — Bull  Cum  sacrorum  Bibliorum  Nov.  9, 
1592.  Everybody  understands  how  the  sense  of  a  phrase  or  sentence 
could  be  altered  by  a  change  of  punctuation.  The  passage  from  the 
Apocalypse  above  given,  is  an  example  :  Haec  dicit .  Amen,  ttstis  fide- 
lis  et  verus,  instead  of  Haec  dicit  Amen,  testis  fidelis  etverus  etc.  John 
vii.  21,  may  be  also  used  as  an  illustration  ;  Unum  opus  fed  et  omnes 
miramini ;  Propterea  Moyses  dedit  vobis  circumcisionem,  etc.  There  is 
little  doubt  that  the  colon  after  miramini  was  after  proptetea  (dta  TOUTO) 
in  the  original.  Then  the  word  Moyses  would  begin  the  next  sentence 

Beelen's  FOURTH  RULE  :  Follow  the  Vulgate  even  where  it  is  itself  but  a 
free  translation  :  follow  it  even  where  it  is  in  all  probability  but  a  rendering 
of  a  Greek  glossary  ;  finally,  follow  the  Vulgate  still  where  a  Latin  glos- 
sary seems  to  be  interwoven  with  the  text.  * 

Matthew  v.  15,  UT  LUCEAT  omnibus  qui  in  domo  sun/,  is  but  a  free  not 
exact  translation  of  the  Greek — xai  Xa.tJ.7isi,  et  lucet.  Not  a  single  Greek 
Codex  gives  the  subjunctive  ut  luceat.  Yet  here  the  translator  should 
follow  the  Vulgate  "  ne  minima  quidem  particula  de  textu  mutata." 

The  words,  (Rom.  vm.  i),  qui  non  secundum  carnem  ambulant  are  ac- 
knowledged to  be  a  glossary,  that  is,  a  word  or  phrase  originally  placed 
in  the  margin  of  the  manuscript,  and  afterwards  slipped  into  the  texjt 

TWEEDE  REGEL. — 1  Volg  in  uwe  vertaling  delezing  der  Vulgata  overal,  zonder 
eenige  uitzondering ;  en  bij  gevol^  ook  daar,  waar  onze  Grieksche  textus  receptus 
of  Grieksche  Handschriften  eene  lezing  mogten  hebben,  aan  welke  volgens  alle 
regels  der  tekst-kritick  de  voorkeur  zou  moeten  gegeven  worden. 

DERDE  REGEL. — 2  Volg  de  Vulgaat  ook  wat  de  plaatsing  derleesteekens  aangaat, 
met  dien  verstande,  dat  uwe  interpunctie  ofschoon  verschfllend  van  die  in  der  Vul- 
gata, toch  nergens  iets  verandert,  hetzij  in  de  verhouding  van  de  verschillende 
leden  eener  volzin,  hetzij  in  de  verhouding  der  volzinnen  tot  elkander. 

VIERDE  REGEI,— 3  Volg  de  Vulgaat  ook  daar,  waar  zij  gezegdkan  worden  eene 
vrije  vertaling  te  zijn;  of  ook,  waar  men  op  goete  gronden  kan  aannemen,  dat  zij 
eenghssema  volgt  van  den  Griekschen  tekst;  of  eindelijk,  waar  zij  zelve  door  een 
Latijnsch  glossema  schijnt  bedorven  te  zijn. 


222  THE  PASTOR. 


bv  the  ignorance  or  carelessness  of  a  copyist,  and  thus  propagated 
through  one  line  of  manuscripts.  But  the  words  are  in  the  normal  edi- 
tion of  1598,  and  must  be  retained  by  the  translator.  His  work  is  to 
translate  the  text  of  the  Bible  received  in  the  Catholic  church  "  ne 
minima  particula  de  textu  mutata."  He  is  not  to  give  us  the  reading 
of  his  own  selection  from  the  various  manuscripts,  but  to  give  us  the 
reading  of  ths  Vulgate.  The  author  of  the  Vulgate  must  have  used  a 
manuscript  into  the  text  of  which  the  original  glossary  /j.s  xard  ffapxa 
xepiTcaTouffty  had  slipped.  But  as  the  words  stand  in  our  normal  edition 
they  cannot  be  omitted  either  by  printer  or  translator. 

In  the  text  Romans  iv.  5,  all  critics  recognize  in  the  words,  secun- 
dum  proposition  gratiae  Dei,  a  Latin  glossary.  The  words  are  found  in 
no  Greek  text,  nor  even  in  the  old  Latin  version,  the  ITALA.  But  as 
they  are  in  our  official  copy  of  the  Bible,  they  belong  to  our  Bible  and 
must  be  given  in  their  place  by  him  who  undertakes  to  give  that  Bi- 
ble in  the  vernacular, — ne  minima  particula  de  textu  detracta. 

Though  the  existence  of  discrepancies  of  more  or  less  moment  be- 
tween the  Vulgate  text  and  the  original  of  the  inspired  writers  is  denied 
by  nobody,  yet  any  Latin  edition  for  general  use  exhibiting  a  text  dif- 
ferent from  that  of  the  Clementine  Bible  is  condemned  in  advance  by 
the  Bull  of  Clement  VIII. ?  Cum  sacrorum  Bibliorum  ;  and  any  vernacular 
version  not  in  strict  accordance  with  the  text  of  the  Roman  edition  of 
1598  is  equally  condemned  in  advance  by  the  Bulls  of  Clement  IX., 
Debitum  pastoralis  (April  20,  1668)  and  of  Clement  XL,  Unigenitus 
(Sept.  8,  1713). 

As  we  explained  before,  the  decree  of  the  Council  of  Trent  is  no 
trammel  to  the  genius  of  Catholic  scholars,  no  bar  to  hermeneutical 
studies.  Professors  of  Scripture  are  not  only  allowed  but  supposed  to 
discuss  the  authenticity  of  every  passage  on  purely  scientific  grounds, 
and  are  expected  to  attribute  to  the  Vulgate  text  only  that  degree  of  au- 
thority to  which  on  scientific  grounds  it  can  lay  claim.  A  professor's 
free  translation,  then,  or  glossary  of  a  chapter  of  Scripture  in  explanation 
of  what  he  thinks  most  likely  to  have  been  expressed  originally  by  the 
inspired  writer,  may  be  given  or  published,  but  only  as  an  essay — an 
individual  opinion — not  as  Sacred  Scripture.  Or  the  text  of  his  choice 
may  be  literally  rendered  as  an  essay,  and  the  glossary  or  explanation  of 
his  views  put  in  the  shape  of  notes.  .  But  no  work  of  this  kind  would 
be  allowed  to  pass  as  Holy  Scripture, — as  the  Bible  of  the  Catholic 
Church.  With  this,  of  course,  it  would,  if  truly  a  scientific  work,  gen- 
erally coincide ;  for  there  is  no  doubt  that  the  Vulgate  represents  a 
very  good  as  well  as  a  very  ancient  Codex.  But  the  professor's  glossa- 
ry or  translation,  with  his  selections  of  readings  among  the  variantes. 


XOTICES  OF  BOOKS.  223 


would  be  a  work  of  his  own  creation,  not  the  Catholic  Bible.  The  use 
of  such  a  translation  for  pulpit  or  popular  use  is  forbidden  by  the  Coun- 
cil of  Trent,  which  prescribes  that  none  other  but  the  vetus  ct  vulgata 
editio  be  used  in  omnibus  "publicis  lectionibus,  disputationibus,  praedi- 
cationibus  et  expositionibus." — Sess.  iv.  The  first  and  essential  condi- 
tion of  a  translation  for  pulpit  use  is  that  it  be,  whole  and  entire,  exact- 
ly from  the  Vulgate. 

Kenrick's  labors  were   undertaken  and  prosecuted  not  with  a  view 
to  furnishing  us  with  a  translation  of  the  Vulgate  or  an  English  ver- 
sion of  the   Bible  of  the   Catholic  Church,  but  only  to  aid  us  in  the 
scientific  study  of  the  Sacred  Scriptures.     Surely  he  himself  best  knew 
what   he  was  about.     Now,  in   his   preface  to  The  Four  Gospels,    he 
writes  :     "  A  few  years  ago  a  new  version  of  the  four  Gospels,  made  di- 
rectly from  the  Greek,  with  notes  critical  and  explanatory,  was  published 
in  England  by  a  '  Catholic/  who  is  generally  believed  to  be  Dr.    Lin- 
gard,  the  justly  celebrated  historian.     I  have  freely  availed  myself  of  his 
labors,  sometimes  with  special  acknowledgment,  in  the  present  work, 
which  differs  from  his,  in  its  plan   and  character.      It  does  not  depart 
so  widely  as  his  from  the  Rhemish  version,  and  it  contains  a  far  great- 
er number  of  notes  designed  to  remove,  as  far  as  in  my  power,  every 
difficulty  that  might  present  itself  to  the  reader.     /  offtr  it  only  as  a 
literary  essay,  to   aid  students  of  theology,  and  the  faithful  generally  in 
the  study  of  the  Gospels!'     And  in  his  dedicatory  iettei  prefixed  to  the 
same  volume,  he  writes  :    "  I  venture  to  offer  to  the  public  a  revised 
translation  of  the  four  Gospels,    with  notes  directed-  to  remove  the 
chief  difficulties  that  may  occur  in  their  perusal.      My  object  is  not  to 
substitute  it  in  public  acts  for  the  received  version,  but  to  submit  it  to 
your  matured  judgment  and  correction,  and  in  the  meantime,  facilitate 
the  study  of  the  life  of  our  Divine  Redeemer  in  its  only  authentic 
records.     .     .     .     .     .     I  offer  the  work  as  an  earnest  of  my  zeal  for 

the  correct  understanding  and  devout  study  of  the  Sacred  Scriptures." 

Now  against  the  author's  own  disclaimer  that  he  prepared  a  version 
to  be  used  vs\  public  acts,  why  will  some  forward  mannikins  be  trying  to 
force  us  to  use  Kenrick's  version  in  public  acts  />  Surely  it  would  be 
more  becoming  in  "  a  priest  of  the  diocese  of  Fort  Wayne  "  to  wait 
some  conciliar  action  of  the  bishops.  Few  priests  in  the  diocese  of 
Fort  Wayne  or  any  other  are  competent,  judges  of  a  vernacular  ver- 
sion. But  as  usual,  the  less  qualified,  the  more  ready  to  undertake 
the  task:  "  Fools  leap  in  where  angels  fear  to  tread." 

In  his  preface  to  the  Pentateuch,  Kenrick  intimates  that  his  transla- 
tion was  not  kept  within  Catholic  lines:  '  "When  the  Latin  inter- 
preter manifestly  had  the  same  (Hebrew)  reading  as  that  which  is  now 


224  '          THE  PASTOR. 


received,  although  he  rendered  it  somewhat  freely,  1  think  it  desirable 
that  the  English  translation  should  approach  as  nearly  as  possible  to 
the  original."  This  means  nothing  if  it  do  not  imply  that  where  the 
Vulgate  of  Clement  VIII.  strays  from  what  is  accepted  as  the  Hebrew 
text,  the  translator  should  follow  the  Hebrew,  not  the  Vulgate.  Of 
course  Kenrick  admits  that  the  Vulgate  is  to  be  followed  where  it 
gives  passages  not  found  at  all  in  the  Hebrew  bibles  of  to-day,  or 
when  it  omits  passages  now  found  in  those  bibles.  In  this  case  the 
Latin  interpreter  "  had  not  the  same  reading  as  that  which  is  now 
received." 

In  its  way  and  for  its  purposes  Kenrick's  work,  version  and  notes, 
has  its  merits.  So  has  a  bicycle.  And  the  one  is  no  more  adapted  or 
intended  to  be  a  vernacular  version  for  pulpit  and  general  use  than 
the  other  is  to  be  a  farmer's  carry-all  to  take  his  family  to  church  on 
Sundays. 


Breviarium    Romanum dementis  VIII.,  Urbani   VIII.  et 

Leoilis  XIII.  auctoritate  recognitum.     Editio  typica. 

Tandem  aliquando  we  see  the  Pars  Hiemalis  and  the  Pars  Verna  of 
the  Breviary  announced  in  July,  1882.  It  is  needless  to  say  anything 
of  the  work.  Many  of  the  historic  lesions  have  been  recast.  In  a  year 
or  two  the  new  Breviary  will  be  the  only  one  seen.  We  wish  it  suc- 
cess, and  hope  the  venerable  Chevalier  Pustet,  who  has  expended  so 
freely  of  his  fortune  in  furtherance  of  Leo's  wishes  to  reform  and  per- 
fect our  Liturgy,  will  live  to  see  his  Editio  typica  completed  and 
in  general  use  from  Paris  to  Cathay. 

We  have  also  examined  the  Proprium  Missarum  quae>  praeter  missas 
pro  clero  Romano  indultas,  in  aliquibus  dioecesibus  Statuum  Foederatorum 
Americae  cekbrantur.  These  misses  are  printed  on  eight  pages,  small 
folio.  They  are  S.  Lazari  Resuscitati,  (Dec.  17)  ;  S.  Ildephonsi, 
(Jan.  23)  ;  .S.  Joannae  Valesiae,  (Feb.  4)  ;  vS".  Josephi  a  Leonissa, 
(Feb.  4) ;  S.  Philippi  a  Jesu,  (Feb.  5) ;  SS.  Vigintisex  Martyrum, 
Japon.,  (Feb.  5  or  15)  ;  S.  Catharinae  de  Ruciis,  (Feb.  13)  ;  S.  Joan- 
nis  Josephi  a  Cruce,  (March  5)  ;  S.  Fridolini,  (March  6)  ;  B,  Juhanae 
Cornelionensis,  (April  5);  S.  Mariae,  SEgyptiacae,  (April  9);  B.  M. 
V.  de  Bono  Consilio,  (April  26) ;  S.  Thuribii  de  Mogrwejo,  (April  27)  ; 
6".  Joannis  Francisci  Regis,  (June  16)  ;  S.  Francisci  So/am,  ( July 
2;)  ;  •£•  Ludovici Bertrandi,  (Oct.  2) ;  and  S.  Wolfgangi,  (Oct.  31.) 


\0vjing  to  the  amount  of  space  'which  we  were  compelled  by  the  nature  of  the  subject 
to  devote  to  one  publication,  other  Book  Notices  are  unavoidably  held  oi'er,  —  ED.] 


•I0p/o  magis  senti'e  compunctiomm  qtiam  scire  ijus  dcfinitionem. " — a  Kempis. 


VOL.  V. 


JUNE,   1886. 


THE  DIOCESAN  ORDO. 

Circular  from  the  Rt.  Rev.  Bishop  of  Newark. 

SEFOX  HALL  COLLEGE, 
South   Orange,  June  i,   1886. 

REV.  DEAR  SIR  : — As  the  Baltimore  calendar  has  been  adopted  in 
this  diocese,  and  is  consequently  to  be  considered  the  Newark  calen- 
dar, all  priests,  when  celebrating  mass,  will  follow  the  rubrics  of  the 
Baltimore  calendar  with  regard  to  the  color  of  the  vestments.  Those 
who  recite  the  Roman  office  are  obliged  to  use  the  color  correspond- 
ing to  that  office  only  on  days  when  the  Baltimore  office  is  of  simple 
or  semi-double  class.  This  rule  is  in  accordance  with  a  recent  decis- 
ion from  Rome. 

^  W.  M.    WlGGRR, 

S.  Congregazione  di  Propaganda  Bishop  of  Newark.. 

Segreteria. — N.  851. 

Oggetto 
Sopra  il  colore  dei  paramenti  sacri  da 

adoprarsi  nella  Messa 
Illmo  e  Rmo  Signore  :  ROMA  li  12  Maggies  r86"6';. 

Esponeva  la  S.  V.  che  in  codesta  diocesi,  benche  sia  stato  adottato 
I'ufficio  di  Baltimora,  pure  vi  sono  alcuni  sacerdoti,  che  in  forza  di 
speciale  indulto  recitano  il  Breviario  Romano.  Ora  spesso  avviene 
che  nello  stesso  giorno  il  Rettore  e  1'assistente  d'una  medesima  chiesa 
a  seconda  del  diverso  Calendario  devono  dire  respettivamente  Tufficio 
d'un  Martire  e  d'un  Confessore  :  e  quindi  nel  celebrare  la  Messa  si 
dovrebero  indossare  pianete  di  diverso  colore.  Siccome  poi  cio 
sarebbe  contrario  alle  rubriche,  cosi  sorge  il  dubbio  se  debba  indos- 
sarsi  nella  Messa  la  pianeta  del  colore  indicate  dal  Calendario  Ro- 
mano, ovvero  da  quello  Baltimorese.  La  medesima  questione  fu  pro- 
posta  e  decisa  dalla  S.  Congregazione  dei  Riti  il  27  Febbrajo  1847. 


Copyright,  Rev.  W.  J.  WISEMAN,  1886.     All  rights  reserved. 


226  THE  PASTOR. 


Revme  uti  Prater  : 

Quum  sacerdos  Joannes  Petrus  Cadot,  The  priest  John    Peter  Cadot,    vice- 
vice-parochus  ecclesite  S.  Jacobi  civitatis  rector  of  St.  James'  in-  the  city  of  Rheims, 
Rhemensis,   S.  R.  C.   exposuerit,  plures  informs  the  S.  Congregation  of  Rites  that, 
sacerdotes  in  civitate,  non  minus  in  dice-  by  permission  of  your   Lordship,  many 
cesi   Rhemensi,    annuente   Amplitudine  priests,  both  in    the  episcopal  city  and 
Tua,  in  divinis  laudibus  persolvendis  se  throughout   the   diocese,  are   using  the 
conformare  breviario   ac    Missali  Rom.,  Roman  breviary  and  missal,  and  are   in 
eosque,    ut    plurimum,    dubios    hserere  doubt  as  to  what  color   they  should  use 
quoad  colorem,  paramentorum  in  missse  in     celebrating     the      Holy     Sacrifice ; 
sacrificio,   nimirum  :    an    sequi   debeant  whether,  namely,   they  should   use   the 
quoad    colorem,     rubricas      Kalendarii  color  called   for   by   the    Ordo  of  their 
Rhemensis,  vel  potuis   adigantur   adhi-  diocese,  or  the  color  in  conformity  with 
bere  quoad  colorem,  indicium  in  Kalen-  the  office  which  they  recite  according  to 
dario   Romano?     S.  eadem   C.    ad  Qui-  the   Roman    Ordo?     The   Sacred   Con- 
rinale  subsignata  die  in  ordinariis  comi-  gregation,  having  listened  to  a  statement 
tiis   coadunata,  audita   relatione  ab   in-  of  the  case,  at  their  regular  session  held 
frascripto   secretario   facta,  quin   aliquid  on  the  date  hereto  affixed  in   the  Quiri- 
memorato   sacerdoti    responderet,  satius  nal  palace,  judged  it  better  to  write  di- 
duxit  ad  Amplitudinem  Tuam  scribere,  rectly  to  your  Lordship  rather   than   to 
eique     communicare,     ut    qua    pieestat  the  priest,  and  to  notify  you  that,  in  your 
•prudentin,   sacerdotes   ipsos   commoneat  usual  prudent  way,  you  should  remind 
-vetiturn  omnino  esse  se  conformare  colori  those  priests  that  it  is  absolutely  forbid- 
.  convenient!    officio,  quod   recitant  juxta  den  them  in  public  churches  to  conform, 
.breviarium  Roman  um,  dum  in   publicis  as  to  color  of  the  vestments,  to  the  Roman 
,ecclesiis,    diversus    est    color,    quia    in  office  which  they  recite,  while  a  different 
Kalendario  'Rhemensi  officium  ritus  du-  color    is    called    f^r    in    the   diocese  of 
;plicis   occurrit;  ac  proinde   tune   solum  Rheims,  on  days,  for  instance,  when  the 
teneri    ad   expetendum    colorem   officio  office  is  a  double.     It  is  only  when  semi- 
Rom,  respondentem,  quum  semiduplicia  doubles  occur  in  the  Ordo  of  the  diocese, 
occurrunt  in  Kalendario  Rhemensi.  that  they  are  bound  to  use  the  color  suited 
Dum  Amplitudini  Tuse  mentem  S.  C.  to  the  office  they  recite  according  to  the 
aperio,  diir  felix  et  incolumis  yjyat.  Roman  Ordo. 

Romse,  27  Febr.,  1847.  Rome,  Feb.  27,  1847. 

Ora  siccome  i'l  Calendario  di  Baltimora  e  stato  adottato   in  codesta 
diocesi,  e  quindi  e  da  considerarsi  comeil  Calendario  di  Newark  ;  cosi 
.  deve  applicarsi  la  predetta    risoluzione  emanata  per  Tarchidiocesi  di 
:  Reims. 

Prego  in  fine  il  Signore,  che  lungarnente  La  conservi,  e  La  prosperi. 
Di  V.  S.  &c. 

Giovanni  Card.  SIMEONI,  Praef. 

jMgr.  WlNANDO  MlCHELE  WlGGER, 

Vescovo  di  Newark. 

ROME,  May  12,  1886. 

The  Lord  Bishop  explained  that  in  his  diocese,  although  the  Baltimore  Ordo 
has  been  officially  adopted,  yet  some  priests,  in  virtue  of  special  indults,  recite  the 


THE  DIOCESAN  ORDO.  227 


Breviary  according  to  the  Roman  Ordo.  It  may  consequently  occur  that  the 
rector  and  assistant  priest  in  the  same  church  would  be  saying  diffetent  offices  on 
the  same  day  according  to  their  different  Ordos,  one  perhaps  of  a  martyr,  the 
other  of  a  confessor:  and  then  for  mass  have  to  use  vestments  of  diffeient  colors. 
As  this  is  contrary  to  the  Rubrics  the  Dubinin  arises  :  Which  color  should  both 
use.  that  of  the  Roman  or  Baltimore  Ordo  ? 

Resp. :  The  same  question  was  proposed  and  was  decided  by  the  Sacred  Con- 
gregation of  Rites,  Feb.  27,  1847.  (After  quoting  decree  His  Eminence  continues.} 

Now,  as  the  Baltimore  Ordo  is  adopted  in  that  diocese,  and  therefore  to  be 
regarded  as  the  Ordo  of  Newark,  the  foregoing  decision  for  the  archdiocese  of 
Rheims  is  to  be  applied  to  the  case  proposed. 

To  Mgr.  WINAND  MICHAEL  WIGGER,  John  Card.  SIMEONI,  Prefect. 

Bishop  of  Newark. 

In  the  November  number  of  THE  PASTOR,  1883,  (Vol.  n.  p.  30,)  the 
following  query  and  answer  may  be  read  : 

"  Rev.  Sir  :  When  the  rector  of  a  church  follows  the  Baltimore  Ordo  for  mass 
and  office,  is  his  assistant,  who  by  privilege  says  the  Roman  office,  bound  to  say 
mass  both  week-days  and  Sundays  in  the  color  prescribed  by  the  Baltimore  Ordo  ?  " 

ANSWER :  "  Unless  the  ordinary  has  officially  adopted  the  Roman  Ordo  for  the 
diocese,  we  doubt  whether  any  rector  or  assistant  is  allowed,  week-days  or 
Sundays,  to  conform  to  the  foreign  Ordo  as  to  color  of  vestments.  Though  the 
bishop  himself  should  be  saying  the  Roman  office,  the  Baltimore  Ordo  remains 
the  official  calendar  of  the  diocese,  and  to  this  we  must  conform  in  color,  unless 
when  private  votives  are  permitted.  The  subjoined  decree  is  our  authority." 

The  decree  ''subjoined/'  [128],  is  the  very  one  now  quoted  by 
Cardinal  Simeoni. 

In  Vol.  ii.  p.  124^.  Fr.  Messmer  gives  a  lucid  explanation  of 
the  whole  question  that  leaves  little  to  be  desired.  Still  the  controversy 
was  not  ended.  It  now  is,  thanks  to  the  Rt.  Rev.  Bishop  of  Newark. 

The  bishop's  circular  starts  a  new  difficulty:  " Those  who  recite 
the  Roman  office  are  obliged  to  use  the  color  corresponding  to  that 
office  only  on  days,  etc."  But  are  they  obliged  at  all?  When  the 
Baltimore  Ordo  has  a  simple  or  semi-double,  and  the  Roman  a 
double,  and  the  priest  using  the  Baltimore  says  a  private  Requiem  in 
the  public  church,  is  his  confrere  forbidden  just  then  and  in  that  par- 
ticular to  follow  the  calendar  of  his  church  and  diocese?  We  think 
not ;  but  would  like  to  get  the  opinion  of  some  of  our  learned  ru- 
bricists on  the  subject.  The  indult  to  say  the  Roman  office  is  so  pri- 
vate and  personal  that  we  can  hardly  believe  it  ought  to  be  pushed  at 
all,  or  in  any  way,  against  the  public  ceremonies  and  offices  of  the 
parish  church.  According  to  the  ritual  of  the  church  private  Requi- 
ems are  there  permitted  when  the  Baltimore  Ordo  notes  a  semi-double 
or  simple.  However,  the  rules,  De  Missa  in  aliena  ecchsia,  should 
most  likely  govern  the  case.— See  these  rules,  Vol.  II.,  p.  93. 


228  THE  PASTOR. 


ECCLESIASTICAL  IMMUNITY. 

The  Council  of  Trent,  Sess.  xxv.  de  Rcf.  c.  20,  admonishes  secular 
powers  of  their  obligation  to  aid  in  maintaining  ecclesiastical  discip- 
line, and  that  to  this  end  they  are  bound  to  see  that  their  subjects 
treat  the  clergy,  parish  priests  and  prelates  with  due  reverence  ;  nor 
can  they  permit  inferior  officials  or  magistrates,  who  may  be  actuated 
by  cupidity  or  led  by  unreasonableness,  to  violate  the  immunity  of  the 
Church  or  ecclesiastics, — an  immunity  based  on  divine  OFCli 
liaiice  and  the  sacred  canons.1  Here  in  distinct  terms  it  is  declared 
that  the  immunity  of  ecclesiastics  is  claimed  only  for  the  purpose  of 
maintaining  ecclesiastical  discipline.  It  necessarily  follows  that  if  the 
immunity  be  thus  needed  for  the  promotion  and  maintenance  of  ec- 
clesiastical discipline,  God,  who  established  the  hierarchy  and  Icves 
order,  implicitly  required  of  all  secular  powers  the  immunity  needed 
by  the  hierarchy  to  work  out  the  purposes  of  its  divine  founder. 
Thus  indirectly,  or  by  implication,  the  immunity  of  ecclesiastics  is  of 
God's  ordinance. 

Always  and  everywhere  the  Church  claims  this  immunity  from  sec- 
ular interference  as  a  God-given  right.  Hence  the  condemned  prop- 
ositions 30  and  31  of  the  Syllabus  of  Pius  IX.  :  The  immunity  of  the 
Church  and  ecclestiastical  persons  had  its  origin  in  State  laws  :  and  The  ec- 
clesiastical court  for  the  trial  of  clergymen  in  secular  causes,  whether 
these  be  civil  or  criminal,  should  be  entirely  abolished,  and  that,  without  con- 
sulting and  even  against  the  protest  of  the  Sovereign  Pontiff. 2 

Among  the  excommunications  latcE  sententicE  speciali  modo  Romano 
Pontifici  reservatce,  (THE  PASTOR,  Vol.  H.  p.  130)  that  numbered  vir. 
reads:  "  Cogentes,  sive  directe  sive  indirecte,  judices  laicos  ad  tra- 
hendum  ad  suum  tribunal  personas  ecclesiasticas  prceter  canonicas 
dispositiones."  These  words  were  so  interpreted  as  to  make  it  ex- 
communication for  any  one  to  sue  a  clergyman  in  the  civil  courts. 
But  the  following  official  document  puts  that  interpretation  entirely 

1)  Cupiens  sancta  Synodus  ecclesiasticam  disciplinam  in  Christiano  populo  non 
solum  restitui,  sed  etiam  perpetuo  sartam  tectam  a  quibuscumque  impedimentis 
conservari,  saeculares  principes  officii  sui  admonendos  esse  censuit  subditos  suos 
omnes  ad  debitam  erga  clerum,  parochos  et  superiores  ordines  reverentiam  revo- 
caturos;  nee  permissuros,  ut  officiates  aut  inferiores  magistratus  Ecclesice   et  per- 
sonarum  ecclesiasticarum  immunitatem,  Dei  Ol'dinatione  et  canonicis  sanc- 
tionibus  constitutam,  aliquo  cupiditatis  studio  seu  inconsideratione  aliqua  violent. 

2)  30.  EcclesicC  et  personarum  ecclesiasticarum  immunitas  a  jure  civili  ortumha- 
buit :   31.  Ecclesiasticum  forum  pro  temporalibus  clericorum  cansis  sive  civilibus 
sive  crimmalibus  omnino  de  medio  tollendum  est,  etiam  inconsulta  et  reclamante 
Apostolica  Sede. 


ECCLESIASTICAL  IMMUNITY.  229 

aside  and  furnishes  the  true  one.  The  words  apply  only  to  legislators 
and  persons  in  authority,  who  in  virtue  of  their  superior  authority  in 
State  affairs  compel  (cogentes}  lay  judges  to  have  ecclesiastics  dragged 
to  trial  before  them.  The  judges  are  not  included  in  the  excommu- 
nication nor  are  any  others  who  sue  ecclesiastics  for  whatsoever  cause. 

"ILLMEAC  RME  DOMINE  :  In  constitutione  Pii  IX.  s.  m.  quag  incipit 
Apostolicce  Sedis  moderationi  IV.  id.  Oct.  1869  cautum  est,  '  excom- 
municationem  Romano  Pontifici  reservatam  special!  modo  incurrere 
— Cogentes  sive  direct?  sine  indirecte  judices  laicos  ad  trahendum  ad  mum 
tribunal  per  son  is  ccclesiasticas  prater  canonicas  disposition's:  item  sdtntes 
leges  vel  deer  eta  contra  liber  tatem  et  jura  Ecchsice! 

"Cum  de  vero  sensu  et  intelligent^  hujus  cap'tis  saepedubitatum 
fuerit,  haec  Suprema  Congregatio  S.  Romanae  et  Universalis  Inquisi- 
tionis  non  semel  declaravit,  caput  Cogentes  non  afficere  nisi  legisla- 
tores  et  alias  auctoritates  cogentes  sive  directe  sive  indirecte  judices 
laicos  ad  trahendum  ad  suum  tribunal  personas  ecclesiasticas  praeter 
canonicas  dispositiones. — Hanc  vero  declarationem  Sanctissimus  D- 
N.  Leo  Papa  XIII.  probavit  et  connrmavit  ;  ideoque  S.  haec  Con- 
gregatio illam  cum  omnibus  locorum  Ordinariis  pro  norma  com- 
municandam  esse  censuit. 

"  Ceterum  in  iis  locis  in  quibus  fori  privilegio  per  Summos  Ponti- 
fices  derogatum  non  fuit,  si  in  eis  non  datur  jura  sua  persequi  nisi 
apud  judices  laicos,  tenentur  singuli  prius  a  proprio  ipsorum  Ordi- 
nario  veniam  petere  ut  clericos  in  forum  laicorum  convenire  possint  : 
eamque  Ordinarii  nunquam  denegabunt  turn  maxime,  cum  ipsi  con- 
troversiis  inter  partes  conciliandis  frustra  operam  dederint.  Episcopos 
autem  in  id  forum  convenire  absque  venia  Sedis  Apostolicae  non  licet. 
Et  si  quis  ausus  fuerit  trahere  ad  judicem  seu  judices  laicos  vel  cleri- 
cum  sine  venia  Ordinarii,  vel  episcopum  sine  venia  S.  Sedis,  in 
potestate  eorumdem  Ordinariorum  erit  in  eum,  praesertim  si  fuerit 
clericus,  animadvertere  poenis  et  censuris  ferendae  sententiae  uti 
violatoiem  privilegii  fori,  si  id  expedire  in  Domino  judicaverint. 

' '  Interim  fausta  multa  ac  felicia  tibi  precor  a  Domino. 

4<  Datum  Romae  die  23  Januarii  an.  1886. 

"  Addictissimus  in  Domino, 

"R.  Card.  MONACO." 

It  would  take  a  man  years  to  read  half  the  commentaries  that  have 
been  published  on  the  Constitution  Apostolicce  Sedis.  And  there  is  so 
much  in  them  that  would  be  found  irrelevant  and  useless  in  parochial 
work  in  the  United  Spates,  and  in  them  so  many  references  upon  ref- 
erences to  other  documents,  that  little  profit  could  be  derived  from 


230 


THE  PASTOR. 


the  study.     It  is  enough   for  us  to   mind   our  diocesan   statutes  and 
our  councils,  plenary  and  provincial. 

The  excommunication  in  the  art.  Cogentes  does  not  concern  us. 
What  does  concern  us,  however,  is  paragraph  84  of  the  Third  Plenary 
Council.  By  that  paragraph  priests  are  forbidden  to  sue  a  layman  for 
pew  rent  or  money  due  the  church,  without  having  obtained  the  bish- 
op's permission,  in  writing ;  or  to  sue  a  cleric  on  any  grounds,  even 
those  arising  out  of  purely  business  transactions,  without  the  ordinary's 
permission,  also  in  writing.  As  no  penalty  for  violating  either  of  these 
ordinances  is  mentioned,  we  presume  it  would  be  fixed  at  the  good 
pleasure  of  the  bishop,  subject,  of  course,  to  appeal.  But  whatever 
the  strict  law  may  be,  we  can  hardly  conceive  of  circumstances  in  which 
it  would  be  pleasant  or  edifying  to  Catholics  in  the  United  States  to 
see  a  priest  before  a  civil  tribunal,  either  as  prosecutor  or  defendant. 
Fully  conscious  of  this,  no  clergyman  of  sense  and  self-respect  will 
place  himself  in  either  position,  even  with  his  bishop's  permission,  un- 
less as  a  last  resort. 

This  answer  of  Jan.  23,  1866,  shows  that  Pennachi,  Constitutio  Apos- 
toliccE  Sedis  Tom.  I.  p.  259  seq.,  and  we  believe  nearly  all  commenta- 
tors with  him,  were  mistaken  in  teiching  that  under  the  word  cogentes 
were  included  all  persons  who  should  institute  a  lawsuit  against  a  priest. 
He  quotes  the  following  response  of  the  Inquisition,  dated  Feb.  i, 
1871,  as  placing  his  position  beyond  all  question  : 

Deinde  simi'em  aperiebas  sollicitudinem  quoad  eosdem  magistrates  et  Gubernii 
servos  trahente  •  clericos  ad  suum  tribunal  propter  violationem  legis  civilis,  sive 
alio  modo ;  quos  omnes  timebas  excommunicatione  irretitos  quse  in  dicta  Consti- 
tutione,  Apostolica  Sedis,  est  septima  inter  excommunicationes  latae  sententise 
Romano  Pontifici  speciali  modo  reservatas.  Sed  in  ea  formula  attendere  debes 
verbum  Cogentes  quod  sane  indicat,  excommunicationem  eos  non  attingere,  qui 
snbordinati  sunt,  edamsi  judices  fuerint;  sed  in  eos  tantum  esse  latam,  qui  anemi- 
ne  coacti  talia  agunt  vel  alios  ad  agendum  cogunt,  quos  etiam  indulgentiam  nullam 
mereri  facile  percipies. 

The  meaning  of  subordinati  was  not  correctly  seized  as  excluding  a'l 
from  the  excommunication  except  those  who  in  virtue  of  their  supreme 
or  exalted  power  in  the  State  could  compel  the  judges  of  the  several 
qourts  to  drag  the  persons  of  ecclesiastics  before  them  for  trial  praeter 
canonicas  dispositiones.  The  circular  just  sent  bishops  by  the  Holy 
Office  and  quoted  above  only  explains  more  precisely  that  response 
of  1871.  There  is  no  contradiction  involved. 

From  the  response  of  Feb.  i,  1871,  we  shall,  in  conclusion,  quote 
another  paragraph  : 

Quod  denique  quinto  loco  addebas  :  Utrum  habeas  facnltatem  absolvendi  a 
pradictis  excommunicationibus,  censuerunt  Emi  Patres,  id  a  te  qmeri  ob  clausulas 


INDULGENCES  AND  TRANSFERRED  FEASTS.      231 

derogatorias,  quoc  in  Constitutione  Apostoliea  Sciiis  leguntur;  nam  creteroqui, 
quid  facultatum  Tibi  datura  sit,  nosse  ip-e  debes.  Itaque  decreverunt,  ut  declara- 
tio  circa  proedictas  clausulas  de  mandato  Sanctitatis  Suce  ab  hac  Suprema  Congre- 
gatione  edita  Tibi  communicetur  quae  est  tenons  sequemis  :  By  that  Constitution 
the  Holy  Father  di  \  not  intend  to  introduce  the  slightest  change  in  the  faculties  of 
whatsoever  nature  granted  by  the  Holy  See  previous  to  its  publication,  whether  they 
were  quinquennial,  extraordinary  or  granted  for  this  jubilee;  and  he  wishes  them 
to  remain  in  full  force  for  the  time  appointed  in  the  concession  or  expressed  in  the 
indult. z 

So  ample  are  the  faculties  granted  our  bishops  and  by  them  com- 
municated to  the  clergy  that  even  the  Const.  Aposiolicce.  Sedis  affects 
us  but  little.  Our  "  te  absolve  ab  omni  vinculo  excommunicationis, 
(suspension's)  et  interdicti,"  goes  a  long  way.  If  we  know  our  dioc- 
esan "  Faculties  "  and  statutes,  we  shall  not  go  much  astray  for  want 
of  knowledge. 


INDULGENCES  AND  TRANSFERRED  FEASTS. 

When  a  feast  is  accidentally  transferred  the  indulgence  is  not  trans- 
ferred. (Aug.  9,  1852.) 

When  a  feast  is  transferred  as  to  its  solemnity  only,  though  the  office 
and  mass  be  not  transferred,  yet  the  indulgence  goes  with  the  solemn- 
ity. (Deere!.  Auth.  Ind.  Sep.  18,  1862  ) 

The  DAY  meant  when  we  say  an  indulgence  is  attached  to  the  feast 
(day)  of  this  or  that  saint  begins  at  midnight — not  at  first  Vespers. 
(Jan.  12,  1878.) 

The  indulgences  attached  to  the  feast  of  Corpus  Christi  can  be 
gained,  not  on  June  24th,  but  on  the  following  Sunday.  The  solemn- 
ity (but  without  mass  or  office)  is  transferred.  Where  there  is  only  one 
priest  his  mass  on  the  27th  will  be  Cibavit  as  "In  Solemnitate  Corporis 
Christi"  with  a  commem.  of  the  Sunday.  Where  there  are  several 
priests,  only  the  one  who  says  or  sings  the  parochial  mass  will  say  the 
Cibavtt ;  the  others  will  follow  the  Ordo  and  say  the  mass  Foetus  est  of 
the  second  Sunday  after  Pentecost  with  a  commem.  of  both  the 
octaves. 

J)  Colla  detta  Constituzione  il  Santo  Padre  non  ha  punto  inteso  di  recare  la  meno- 
ma  alterazione  alle  facolta  di  qualsiasi  natura  della  S.  Sede  innazi  alia  promulga- 
zione  della  medesima  accordate,  sieno  esse  quinqunnali  o  straordinarie  o  relative  al 
prsesente  Guibilio  e  vuole  che  rimangano  nel  pie  no  loro  vigore  durante  il  termine 
nelle  rispettive  concessioni  od  indulti  prefinito. 


23 2  THE  PASTOR. 

PUBLIC  SCHOOLS. 

The  Instruction  of  1875. 

The  Sacred  Congregation  of  Propaganda  has  been  many  times  as- 
sured that  for  the  Catholic  children  of  the  United  States  of  America 
evils  of  the  gravest  kind  are  likely  to  result  from  the  so-called  public 
schools. 

The  sad  intelligence  moved  the  Propaganda  to  propose  to  the  illus- 
trious prelates  of  that  country  a  series  of  questions,  with  the  object  of 
ascertaining,  first,  why  the  faithful  permit  their  children  to  attend  un- 
catholic  schools,  and  secondly,  what  may  be  the  best  means  of  keeping 
the  young  away  from  schools  of  this  description.  The  answers,  as 
drawn  up  by  the  several  prelates,  were  submitted,  owing  to  the  nature 
of  the  subject,  to  the  Supreme  Congregation  of  the  Holy  Office.  The 
decision  reached  by  their  Eminences,  Wednesday,  June  30,  1875, 
they  saw  fit  to  embody  in  the  following  Instruction,  which  the  Holy 
Father  graciously  confirmed  on  the  twenty-fourth  day  of  the  Novem- 
ber following. 

i.  The  first  pcint  to  come  under  consideration  was  the  system  of 
education  itself,  quite  peculiar  to  those  schools.  Now,  that  system 
seemed  to  the  S.  Congregation  most  dangerous  and  very  much 
opposed  to  Catholicity.  For  the  children  in  those  schools,  the  very 
principles  of  which  exclude  all  religious  instruction,  can  neither  learn 

IKSTRUCTIO  S.  CONGR.  DE  PROP.  FIDE, 

DE    SCHOLIS    PUBLICIS,      AD    EPISCOPOS    IN    FOEDERATIS    STATIBUS    AMERICAE 
SEPTENTRIOXALIS. 

Pluries  S.  Congregatio  de  Propaganda  Fide  certior  facta  est,  in  Foecleratis 
Statibus  Americae  Septentrionahs,  catholicae  juventuti  e  sic  dictis  i^cholL  pub- 
licis  gravissima  damna  imminere. 

Tristis  quocirca  hie  nuntius  effecit  ut  amplissimis  istius  ditionis  episcopis 
nonnullas  quaestiones  proponeudas  censuerit,  qme  partim  ad  causas  cur  fide- 
les  sinant  liberos  suos  scholas  acatholicas  frequenlare,  partim  ad  media  quibus 
facilius  juvenes  e  scholis  hujusmodi  arceri  possint,  spectabant.  Porro  respon- 
siones  a  laudatis  episcopis  exaratae,  ad  supremam  Congregalionem  universalis 
Inquisitionis  pro  natura  argument!  delatae  sunt,  et  negotio  diligenter  explo- 
rato,  feria  4  »,  die  30  Junii  1875,  per  Instructionem  sequentem  absolvendum 
ab  Emis  Patribus  judicatum  est,  quam  exinde  SS. Onus  Noster,  feria  4  a, 
die  24  Novembris  praedicti  anni,  approbare  ac  confirmare  dignatus  est. 

Porro  in  deliberationem  cadere  imprimis  debebat  ipsa  juventutis  institu- 
endae  ratio  scholis  hujusmodi  propria  atque  peculiaris.  Ea  vero  S.  Congre- 
gation! visa  est  etiam  ex  se  periculi  plena,  ac  perquam  adversa  rei  catholicae. 
Alumni  enim  talium  scholarum,  cum  propria  earumdem  ratio  omnem  excludat 


PUBLIC  SCHOOLS.  233 

the  rudiments  of  the  faith  nor  be  taught  the  precepts  of  the  Church  ; 
hence,  they  will  lack  that  knowledge,  of  all  else,  necessary  to  man 
without  which  there  !s  no  leading  a  Christian  life.  For  children  are 
sent  to  these  schools  from  their  earliest  years,  almost  from  their  cradle; 
at  which  age,  it  is  admitted,  the  seeds  sown  of  virtue  or  of  vice  take 
fast  root.  To  allow  this  tender  age  to  pass  without  religion  is  surely 
a  great  evil. 

2.  Again,  these  schools  being  under  no  control  of  the  Church,  the 
teachers  are  selected  from  every  sect  indiscriminately  ;  and  this,  while 
no  proper  precaution  is  taken  to  prevent  them  injuring  the  children, 
so  that- there   is  nothing  to  stop  them  infusing  into  the  young  minds 
the  seeds  of  error   and  vice.     Then    evil    results   are   certainly  to    be 
dreaded  from  the  fact  that  in  these  schools,  or  at  least  in  very  many  of 
them,  children  of  both  sexes  must  be  in  the  same  class  and  class-room 
and    must  sit   side  by  side  at  the   same    desk.     Every    circumstance 
mentioned  goes  to  show  that  the  children  are  fearfully  exposed  to  the 
danger  of  losing  their  faith  and  that  their  morals  are  not  properly  safe- 
guarded. 

3.  Unless  this  danger  of  perversion  can  be  rendered  remote,  instead 
of  proximate,  such  schools  cannot  in  conscience  be  used.      This  is  the 
dictate  of  natural  as  well  as  of  divine  law.     It  was  enunciated  in  un- 
mistakable terms  by  the  Sovereign  Pontiff,  in  a  letter  addressed  to  a 
former  bishop  of  Friburg,  July   14,   1864.     He  thus  writes  :      "There 
can  be  no  hesitation ;  wherever  the  purpose  is  afoo-t  or  carried  out  of 
shutting  out  the  Church  from  all  authority  over  the  schools,  there  the 

doctrinam  religionis,  neque  rudimenta  fidei  addiscent,  neque  Ecclesiae  instru- 
entur  praeceptis,  atque  adeo  carebunt  cognitione  homini  quam  maxima  neces- 
saria,  sine  qua  chiistiane  non  vivitur.  Enimvero  in  ejusmodi  scholis  juvenes 
educantur  jam  inde  a  prima  pueritia  ac  propemodum  a  teneris  unguiculis,  qua 
aetate,  ut  constat,  virtutis  aut  vitii  semina  tenaciter  haerent.  Aetas  igitur  tarn 
flexibilis,  si  absque  religione  aclolescat,  sane  ingens  malum  est. 

Porro  autem  in  praedictis  scholis,  utpote  sejunctis  ab  Ecclesiae  auctoritate, 
indiscriminatim  ex  omni  secta  magistri  adhibentur,  et  caeteroquin,  ne  perni- 
ciem  afferant  juventuti  nulla  lege  eautum  est,  ita  ut  liberum  sit  errores  et  viti- 
orum  semina  teneris  mentibus  infundere.  Certa  item  corruptela  insuper  ex 
hoc  impendet,  quod  in  iisdem  scholis,  aut  saltern  pluribus  istarum,  utriusque 
sexus  adolescentes  et  audiendis  lectionibus  in  idem  conclave  congregantur,  et 
sedere  in  eodem  scamno  masculi  juxta  feminas  jubentur.  Quae  omnia  efficiunt- 
ut  juventus  misere  exponatur  damno  circa  fidem,  ac  mores  periclitentur. 

Hoc  autem  periculum  perversionis  nisi  e  proximo  remotum  fiat,  tales  scholae 
tuta  conscientia  frequented  nequeunt.  Id  vel  ipsa  clamat  lex  na'uralis  et  divina. 
Id  porro  claris  verbis  Summus  Pontifex  edixit  Friburgensi  quondam  archiepis- 
copo,  die  14  Julii  1864,  ita  scribens :  "Certe  quidem,  ubi  in  quibuscumque 
loci  regionibusque  perniciosissimum  hujusmodi  vd  susciperetur,  vel  ad  exitum 


THE  PASTOR. 


children  will  be  sadly  exposed  to  loss  of  their  faith.  Consequently  the 
Church  should,  in  such  circumstances,  not  only  put  forth  every  effort 
and  spare  no  pains  to  get  for  the  children  the  necessary  Christian  train- 
ing and  education,  but  would  be  further  compelled  to  remind  the  faith- 
ful and  publicly  declare  that  schools  hostile  to  Catholicity  cannot  in 
conscience  be  attended."  These  words  only  express  a  general  princi- 
ple of  natural  and  divine  law  and  are  consequently  of  universal  appli- 
cation wherever  that  vicious  system  of  training  youth  has  been  unhap- 
pily introduced. 

4.  It  Only  remains,  then,  for  the  prelates  to  use  every  means  in  their 
power  to  keep  the  flocks  committed  to  their  care  from  all  contact  with 
the  public  schools.  All  are  agreed  that  there  is  nothing  so  needful  to 
this  end  as  the  establishment  of  Catholic  schools  in  every  place, — and 
schools  no  whit  inferior  to  the  public  ones.  Every  effort,  then,  must  be 
directed  towards  starting  Catholic  schools  where  they  are  not,  and, 
where  they  are,  towards  enlarging  them  and  providing  them  with  better 
accommodations  and  equipment  until  they  have  nothing  to  suffer,  as  re- 
gards teachers  or  furniture,  by  comparison  with  the  public  schools. 
And  to  carry  out  so  holy  and  necessary  a  work,  the  aid  of  religious 
brotherhoods  and  of  sisterhoods  will  be  found  advantageous  where  the 
bishop  sees  fit  to  introduce  them.  In  order  that  the  faithful  may  the 
more  freely  contribute  the  necessary  expenses,  the  bishops  themselves 
should  not  fail  to  impress  on  them,  at  every  suitable  occasion,  whether 
by  pastoral  letter,  sermon  or  private  conversation,  that  as  bishops  they 

perduceretur  consilium  expellendi  a  scholis  Ecclesiae  auctoritatem,  juventus 
misere  exponeretur  damno  circa  fidem,  tune  Ecclesia  non  solum  deberet  in- 
stantissimo  studio  omnia  conari,  nullisque  curis  parcere,  ut  eadem  juventus  ne- 
cessariam  christianam  institutionem  et  educationem  habeat,  verum  etiam  coge- 
retur  omnes  fidcles  monere,  eisque  declarare  ejusmodi  scholas  Ecclesiae  catho- 
licae  adversas  baud  posse  in  conscientia  frequentari. "  Et  haec  quidem,  uptote 
fundata  jure  natural!  ac  divino,  generale  quoddam  enuntiant  principium,  vim- 
que  universalem  habent,  et  ad  eas  pertinent  omnes  regiones,  ubi  pemiciosissima 
hujusmodi  juventutis  instituendae  ratio  infeliciter  invecta  fuerit. 

Oportet  igitur  ut  praesules  amplissimi,  quacumque  possint  ope  atque  opera, 
commissum  sibi  gregem  arceant  ab  omni  contagione  scholarum  publicarum. 
Est  autem  ad  hoc  omnium  consensu  nil  tarn  necessariuvn  quam  ut  catholic! 
ubique  locorum  pmprias  sibi  scholas  habeant,  casque  publicis  scholis  haud  in- 
feriores.  Scholis  ergo  catholicis,  sive  condendis  ubi  defuerint,  sive  amplifi- 
candis  et  perfectius  instruendis  parandisque,  ut  in  institutione  ac  discipline 
scholas  publicas  adaequent,  omni  cura  prospiciendum-est.  Ac  tarn  sancto  ex- 
sequendo  consiiio  tamque  necessario,  haud  inutiliter  adhibebuntur,  si  episcopis 
ita  visum  fuerit,  e  congregationibus  religiosis  sodales,  sive  viri  sive  mulieres  : 
sumptusque  tanto  operi  necessarii,  ut  eo  libentius  atque  abundantius  suppedi- 
-,  tentur  a  fidelibus,  opportiina  oblata  occasione,  sive  pastoralibus  litteiis,  sive 


PUBLIC  SCHOOLS.  235 


would  be  recreant  to  their  duty  if  they  failed  to  do  their  very  utmost  to 
provide  Catholic  schools.  This  point  should  be  especially  brought  to 
the  attention  of  the  more  wealthy  and  influential  Catholics  and  mem- 
bers of  the  legislature. 

5.  In  that  country  there  is  no  law  to  prevent  Catholics  having  their 
own  schools  and  instructing  and  educating  their  youth  in  every  branch 
of  knowledge.      It  is  therefore  in  the  power  of  Catholics  themselves  to 
avert,  with  God's  help,  the  dangers  with  which  Catholicity  is  threatened 
from  the  public  school  system.     Not  to  have  religion  and  piety  ban- 
ished from  the  school-room  is  a  matter  of  the  very  highest  interest,  not 
only  to  certain  individuals  and  families,  but  to  the  entire  country, — 
a  country  now  so  prosperous  and  of  which  the  Church  has  had  reason 
to  conceive  such  high  hopes. 

6.  However,  the   S.    Congregation    is   not   unaware   that   circum- 
stances may  be  sometimes  such  as  to  permit  parents  conscientiously  to 
send  their  children  to  the  public  schools.     Of  course  they  cannot  do  so 
without  having  sufficient  cause.      Whether  there  be  sufficient  cause  in 
any  particular  case  is  to  be  left  to  the  conscience  and  judgment  of  the 
bishop.     Generally  speaking,  such  cause  will  exist  when   there   is  no 
Catholic   school  in  the  place,  or  the  one  that  is  there  cannot  be  con- 
sidered suitable  to  the  condition  and  circumstances  in  life  of  the  pupils. 
But  even  in  these  cases,  before  the  children  can  conscientiously  attend 
the  public  school,  the  danger,  greater  or  less,   of  perversion,  which  is 
inseparable  from  the  system,  must  be  rendered  remote  by  pioper  pre- 

concionibus,  sive  privatis  colloquiis,  serio  necesse  est  ut  ipsi  commonefiant 
sese  officio  suo  graviter  defuturos,  nisi  omni  qua  possunt  cura  impensaque 
scholis  catholicis  providerint.  De  quo  potissimum  monendi  erunt  quotquot 
inter  catholicos  caeteris  praestant  divitiis  ac  auctoritate  apud  populum  quique 
comitiis  ferendis  legibus  sunt  adscript!. 

Et  vero  in  istis  regionibus  nulla  lex  obstat  civilis  quominus  catholici,  ut  ipsis 
visum  fuerit,  propriis  scholis  prolem  suam  ad  omnem  scientiam  ac  pietatem  eru- 
diant.  Est  ergo  in  potestate  positum  ipsius  populi  catholici  ut  feliciter  aver- 
tatur  clades  quam  scholarum  illic  publicarum  institutum  rei  catholicae  minatur. 
Religio  autem  ac  pietas  ne  a  scholis  vestris  expellantur,  id  omnes  persuadeant 
sibi  plurimum  interesse,  non  singulorum  tantum  civium  ac  familiarum,  verum 
etiam  florentissimae  Americae  nationis,  quae  tantam  de  se  spem  Ecclesiae  dedit. 

Caeterum  S.  Congregatio  non  ignorat  talia  interdum  rerum  esse  adjuncta 
ut  parentes  catholici  prolem  suam  scholis  publicis  committere  in  conscientia  pos- 
sint.  Id  autem  non  poterunt,  nisi  ad  sic  agendum  sufficientem  causam  habeant; 
ac  tails  causa  sufficiens  in  casu  aliquo  particular!  utruni  adsit  necne,  id  con- 
scientiae  ac  judicio  episcoporum  relinquendum  erit;  et  juxta  relata,  tune  ea 
plerumque  aderit,  quando  vel  nulla  praesto  est  schola  catholica,  vel  quae  sup- 
petit  parum  est  iclon£a  erudiendis  convenienter  conditioni  suae  congruenterque 
adolescentibus.  Quae  autem  ut  scholae  publicae  in  conscientia  adiri  possint,  peri- 


236  '  THE  PASTOR. 


caution  and  safeguards.  The  first  thing  to  see  to,  then,  is  whether  the 
danger  of  perversion,  as  regards  the  school  in  question,  is  such  as  can- 
not possibly  be  rendered  remote  ;  as,  for  instance,  whether  the  teaching 
there  is  such,  cr  the  doings  of  a  nature  so  repugnant  to  Catholic  belief 
and  morals,  that  ear  cannot  be  given  to  the  one,  nor  part  taken  in  the 
other  without  grievous  sin.  It  is  self-evident  that  danger  of  this 
character  must  be  shunned  at  whatever  cost,  even  life  itself. 

7.  Further,  before  a  child  can  be  conscientiously  placed  at  a  public 
school,  provision  must  be  made  for  giving  it  the  necessary  Christian  train- 
ing and  instruction,  at  least  out  of  school  hours.  Hence  parish  priests 
and  missionaries  in  the  United  States  should  take  seriously  to  heart 
the  earnest  admonitions  of  the  Council  of  Baltimore,  and  spare  no 
labor  to  give  children  thorough  catechetical  instructions,  dwelling 
particularly  on  those  truths  of  faith  and  morals  which  are  called  most 
in  question  by  Protestants  and  unbelievers  :  children  beset  with  so 
many  dangers  they  should  guard  with  tireless  vigilance,  induce  them 
to  frequent  the  sacraments,  excite  in  them  devotion  to  the  Blessed 
Viigin  and  be  on  all  occasions  animating  them  to  hold  firmly  by  their 
religion.  The  parents  or  guardians  must  look  carefully  after  those 
children.  They  must  examine  them  in  their  lessons,  or  if  not  able 
themselves,  get  others  to  do  it.  They  must  see  what  books  they  use 
and,  if  the  books  contain  passages  likely  to  injure  the  child's  mind,  ex- 
plain the  matter.  They  must  keep  them  from  freedom  and  familiarity 
with  those  of  the  other  school  children  whose  company  might  be  dan- 

culum  perversionis,  cum  propria  ipsarum  ratione  plus  minusve  nunquam  non 
conjunctum,  opportunis  remediis  cautionibusque  fieri  debet  ex  proximo  remo- 
tum.  Est  ergo  imprimis  videndum  utrumne  in  schola  de  qua  adeunda  quaeri- 
tur,  perversionis  periculum  sit  ejusmodi  quod  fieri  remotum  plane  nequeat, 
velut  quoties  ibi  aut  docentur  quaedam,  aut  aguntur,  catholicae  doctrinae  bo- 
nisve  moribus  contraria,  quaeque  citra  animae  detrimentum  neque  audiri  possunt, 
neque  peragi.  Enimvero  tale  periculum,  ut  per  se  patet,  omnino  vitandum  est 
cum  quocumque  damno  temporali,  etiam  vita?. 

Debet  porro  juventus,  ut  committi  scholis  publicis  in  conscientia  possit,  ne- 
cessariam  christianam  institutionem  et  educationem,  saltern  extra  scholae  tempus, 
rite  ac  diligenter  accipere.  Quare  paroctli  et  Illissioiiarii,  memores 
eorum  quae  providentissime  hac  de  re  concilium  Baltimorense  constituit,  catechesi- 
bus  diligenter  dent  operam,  iisque  explicandis  praecipue  incumbant  fidei  veritati- 
bus  ac  morum  quae  ab  incredulis  et.  heterodoxis  impetuntur  ;  totque  periculis  ex- 
positam  juventutem,  impensa  cura,  qua  frequenti  usu  sacramentorum,  qua  pie- 
tate  in  beatam  Virginem  studeant  communire,  et  ad  religionem  fir  miter  tenen- 
dam  etiam  atque  etiam  excitent.  Ipsi  vero  parentes,  quive  eorum  loco  sunt, 
liberis  suis  sollicite  invigilent,  ac  vel  ipsi  per  se,  vel.  si  minus  idonei  ipsi  sint, 
per  alios  de  lectionibus  auditis  eos  interrogent,  libros  iisdem  traditos  recognos- 
cant,  et,  si  quid  noxium  ibi  depreliendennt,  antidota  praebeant,  casque  a  fami- 


CONFESSION  OF  CONVERTS.  237 


gerous  to  their  faith  or  morals,  and  absolutely  away  from  the  corrupt. 
8.  Parents  who  neglect  to  give  this  necessary  Christian  training  and 
instiuction  to  their  children,  or  who  permit  them  to  go  to  schools  in 
which  the  ruin  of  their  souls  is  inevitable,  or  finally,  who  send  them  to 
the  public  school  without  sufficient  cause  and  without  taking  the 
necessary  precautions  to  render  the  danger  of  perversion  remote,  and 
do  so  while  there  is  a  good  and  well-equipped  Catholic  school  in  the 
phce,  or  the  parents  have  the  means  to  send  them  elsewhere  to  be 
educated, — that  such  parents,  if  obstinate,  cannot  be  absolved,  is  evi- 
dent from,  the  moral  teaching  of  the  Church. 

liaritate   ac  consortio  condiscipulorum  a  quibus  fidei  vel  morum    periculum  immi- 
nere  possit,  seu  quorum  corrupt!  mores  fuerint,  omnino  arceant  et  prohibeant. 

Hanc  autem  necessariam  Christiana m  institutionem  et  educationem  liberis 
sui  impertiri  quotque  parentes  negligunt ;  aut  qui  frequentare  eos  tales  scholas 
sinunt  in  quibus  animarum  rttina  evitarl  non  potest ;  *aut  tandem  qui,  licet  schola 
catholica  in  eoclem  loco  idonea  adsit  apteque  instructa  et  parata,  seu  quamvis 
facultatem  habeant  in  alia  regione  prolem  catholice  educandi,  nihilominus  com- 
mittunt  earn  scholis  publicis,  sine  sufficient!  causa  ac  sine  necessariis  cautionibus 
quibus  periculum  perversionis  e  proximo  remotum  fiat:  eos,  si  contumaces 
fuerint,  absolvi  non  posse  in  sacramento  poenitentiae,  ex  doctrina  morali  catho- 
lica, manifestum  est. 


[298.] 

An  debeat  confessio  sacramentalis  a  neo-conversis  in  Anglia  exigi,  et 
an  ea  debeat  esse  Integra  ? 

Feria  V,  de  17  Decembris  1868,  S.  Officii  Congregatio  responden- 
dum  consult  ad  utramque  dubii  partem  :  Affirmative  ;  et  dandum  esse 
decretum  latum  die  17  Decembris  1715  :  quam  resolutionem  Pius  PP* 
IX.  confirmaviteadem  feria. 

In  the  hypothesis  the  doubt  entertained  of  the  validity  of  the  .infant 
baptism  is  sufficient  to  warrant  the  action  of  the  priest  in  proceeding 
to  rebaptize  conditionally.  When  we  talk  of  the  probability  greater 
or  less  of  a  thing  of  this  kind,  we  are  but  referring  to  a  subjective  state 
or  phase  of  our  own  mind.  To  illustrate  :  Let  the  validity  of  G/s 
baptism  be  in  question.  Rev.  Mr.  A.  may  reach  the  conclusion,  to 
him  morally  certain,  that  G.  was  not  baptized.  A.  should  therefore 
baptize  G.  absolutely.  Rev.  Mr.  B.,  after  due  inquiries,  may  rest  at  some 
degree  of  probability  as  to  the  validity  of  G.'s  baptism.  B.  should 
baptize  him  conditionally.  Rev.  Mr.  C.  may  arrive  at  the  conclusion 
that  G.  was  validly  baptized  and  be  so  morally  certain  of  this  as  to  make 


23 S  THE  PASTOR. 


it  unlawful  for  him  to  rebaptize  G.  conditionally  or  absolutely.  This 
subjective  opinion  of  A.,  B.  or  C.  alters  nothing  as  to  the  fact  of  the 
validity  or  invalidity,  and  was  useful  only  to  direct  their  own  course  of 
action. 

However  .probable  the  validity  of  the  infant  baptism  of  his  convert 
may  seem  to  B.  he  knows  that  his  subjective  opinion  would  not 
remedy  the  defect  if  the  defect  existed.  Where  the  end  desired  is  a 
necessity,  no  chances  avoidable  can  be  run.  Baptism  is  a  necessity. 
Its  reception  then  must  be  assured.  Hence,  probability  is  not  suffici- 
ent,— nutta  nimia  securilas  ubi periditatur  aternitas. 

But  the  infant  baptism  may  have  been  valid.  In  this  case  the  con- 
ditional baptism  is  simply  nothing.  By  it  no  sin  of  those  committed, 
since  infancy,  is  remitted.  But  the  remission  of  these  sins  is  a  neces- 
sity. That  remission  must  be  secured  and  cannot  be  left  in  doubt. 
But  the  Sacrament  of  Penance  is  the  means  of  securing  such  remission 
ordinatione  divina.  The  convert  is  therefore  bound  jure  naturali  to 
make  use  of  the  means  necessary  for  his  salvation.  He  is  bound  to 
receive  the  Sacrament  of  Penance  by  the  same  law  which  obliges  any 
man  to  receive  baptism — which  obliges  him  to  receive  conditional 
baptism.  The  subjective  opinion  called  probability  that  the  infant 
baptism  was  valid  would  not  blot  out  his  sins.  Hence  the  axiom  that 
probabilism  is  not  to  be  applied  where  a  necessary  end  is  to  be  at- 
tained. We  subjoin  the  decree  of  June  17,  1715  : 

[299.] 

"  An  plena  fides  sit  adhibenda  Carolo  Wipperman  de  Rostoch  in  ducatu  Meck- 
lenburg praedicanti  et  lectori  Theologise  Lutherance  Quietisticse,  superintendenti 
et  doctori  primano  sectae  Lutheranorum  Quietistarum,  Fidei  catholicae  reconciliato, 
circa  nonnullos  errores  detectos  in  ejus  Baptismo;  an  ipsi  credendum  sit  circa 
ea  quce  enarrat,  et  quatenus  affirmative,  turn  ut  ipsius  saluti  turn  etiam  ut  csete- 
rorum  illius  sectse  suse  regionis,  prsesertim  si  fuerint  ignorantes,  saluti  pariter  con- 
sulatur,  quaeritur :  an  dictus  Wipperman  sit  rebaptizandus ;  et  quatenus  affirma- 
tive, an  absolute  vel  sub  conditione  ?  Et  qua'.enus  affirmative,  an  teneatur 
confiteri  omnia  peccata  prseteritse  vitae?  Et  quatenus  affirmative,  an  confessio 
prseponenda  sit  vel  postponenda  Baptismo  conferendo  sub  conditione  ?  " 

"  S.  Congregatio  Officii  dixit :  Catolum  csse  rebaptizandum  sub  conditione  ;  et, 
collate  Baptismo,  ejus  prcetetita  vita  peccata  conjiteatur  et  ab  Us  sub  conditione 
absolvatut  " 


Extremae   Unctionis  sacramentum    "  non  ministretur  pueris   ratio- 
nis  usum  non  habentibus/'— Rituale  Tit.  v.  c.  i.  n.  9. 


CORRESPONDENCE.  239 


CORRESPONDENCE, 


'  F.  H." — See  Baltimore  Ceremonial  in  note  to  ch.  I.  art.  2,  n.  5. 
"Some  authors  recommend  that  a  slight  line  be  traced  on  the  large 
bread  before  mass,  so  that  the  priest  may  more  easily  break  it.  There 
is  nothing  for  or  against  this  in  the  Rubrics."  If  necessary  it  may  be 
done,  as  one  may  use  his  handkerchief  a  dozen  times  during  the 
Canon.  But  if  needless,  why  do  it  ?  No  directions  to  do  so  are  given 
in  the  Rubrics.  What  may  be  described  as  a  negative  condemnation 
of  the  practice  may  be  found  in  the  oft-repeated  response  of  the  S.  C. 
of  Rites,  Serventur  rubriccB. 

It  does  not  belong  to  the  ccnfessor  to  decide  whether  a  religious  is 
exempt  or  not  from  the  law  of  Lent.  As  confessor  he  can  have  only 
the  sistei's  own  opinion  and  belief.  But  her  opinion  is  not  to  be  ac- 
cepted as  a  reliable  interpretation  of  the  ecclesiastical  law,  or  of  its  prop- 
er application  in  her  own  case.  Her  religious  superior,  especially  if 
a  clergyman,  is  the  proper  judge.  If  no  clergyman  have  authority  in 
the  sisterhood,  the  bishop  or  parochus  has;  and  these  will  instruct  'the 
local  superioress  in  cases  of  doubt.  As  a  general  thing,  we  think  few 
if  any  of  the  sisters  in  this  country  are  bound  to  the  letter  of  the  law, 
or  would  be  allowed,  by  intelligent  superiors,  to  attempt  the  Lenten 
fast.  If  there  be  any  doubt  in  particular  cases,  not  one  but  several 
solid  reasons  for  a  dispensation  will  occur  to  the  clergyman  appointed 
in  charge  of  the  sisterhood  or  to  the  local  rector.  The  exemption  is  a 
matter  for  doctrinal  interpretation  ;  the  dispensation  is  a  matter  of 
jurisdiction.  But  in  cases  of  communities,  in  the  exemption  or  modi- 
fication of  the  law  announced  by  those  holding  jurisdiction,  is  included 
the  dispensation  in  quantum  opus  for  individuals  who  may  not  be,  strict- 
ly speaking,  exempt.  Both  confessors  and  religious  are  bound  to  ac- 
cept the  regulations  of  the  superior  possessing  jurisdiction. 

To  the  Editor  of  THE  PASTOR  : 

DEAR  SIR: — You  forgot  in  your  answer,  p.  212,  to  cite  the  last  paragraph  of 
the  Instruction  of  1875,  which  thus  reads  : 

Hanc  autem  necessarian!  christianam  institutionem  et  educationem  liberis  sui 
impertiri  quotque  parentes  negligunt ;  aut  qui  frequentare  eos  tales  scholas 
sinunt  in  quibus  animarum  ruina  evitari  non potest ;  aut  tandem  qui,  lice,  scholr- 


240  THE  PASTOR. 


catholica  in  eodem  loco  idonea  adsit  apteque  inslructa  et  paratn,  seu  quamvis  fa 
cultatem  habeant  in  alia  regione  prolem  catholice  educandi,  ni-hilominus  commit- 
tunt  earn  scholis  publicis,  sine  sufficient!  causa  ac  sine  necessariis  eautionibus 
quibus  periculum  perversionis  e  proximo  remotum  fiat:  eos,  si  contumaces  fuerint* 
absolvi  non  posse  in  sacramento  pcenitentiae,  ex  doctrina  morali  catholica,  mani. 
fe»tum  e-t. 

This  decides  the  question. 

It  is  not  heresy  or  apostasy  that  we  dread  from  the  public  schools,  but  religious 
ignorance,  leading  at  first  to  lukewarmness,  then  indifference,  and  ultimately 
apostasy. 

Finally,  you  are  entirely  wrong  when  you  say,  "Take  care  of  imposing  the 
better  on  people  as  a  thing  of  obligation."  Therein  is  your  fatal  mistake.  We 
do  not  speak  of  Catholic  schools  as  better  and  public  schools  as  good.  The  com 
parison  is  not  between  good  and  better,  but  between  good  and  bad.  Can  you  char- 
acterize as  good,  education  that  leads  to  apostasy?  or  excuse  parents  from  sin 
who,  when  they  can,  refuse  to  give  their  children  any  other  ? 

A.  CIPIN. 

I  did  not  forget  to  cite  that  paragraph.  But  it  had  no  bearing  on 
the  question  I  was  considering,  namely,  whether  the  bare  fact  of  a 
child  being  a  pupil  at  a  public  school  is  ground  sufficient  for  refusing 
such  child  and  its  parents  absolution.  I  say  NO.  And  to  prove  the 
NO  I  show  that  the  Holy  See  distinctly  states  that  under  certain  cir- 
cumstances Catholic  children  may  be  suffered  to  attend  a  public 
school.  Consequently  the  bare  fact  of  a  child  being  at  a  public 
school  is  not  ground  sufficient  for  refusing  absolution. 

For  the  rest,  when  I  find  occasion  to  write  on  the  sham  schools 
called  "public,"  1  think  I  shall  be  able  to  give  a  more  truthful  and 
therefore  a  blacker  character  of  them  than  my  friend  in  the  West. 

W.  J.   W. 

MICHIGAN,  March  25,  1886. 

REV.  SIR  : — Throughout  this  State  "standard"  time  has  been  officially  adopted 
and  is  in  general  use.  May  it  be  followed  in  regard  to  the  communion  fast  in 
places  where  the  "  standard"  time  is  known  to  be  from  twenty-five  to  thirty  min- 
utes in  advance  of  the  real  time,  or,  vice  versa,  as  much  behind  ?  Father  Kunings 
seems  to  intimate  that  it  should  be;  for  he  writes  (n.  1308):  "  Publicis  horologiis 
standum  esse  quoad  momentum  quo  incipit  obligatio  jejunii  naturalis,  ecclesiastici, 
offtcii  divini  &c.;  idque  licet  non  signent  tempus  ventm  sed  medium  tantum,  aut 
medium  non  proprii  meridiani  sed  alicni  v.  g.  metropolis." 

Z.  A. 

This  question  can  be  answered  satisfactorily  only  by  the  S.  Peniten- 
tiary. We  should  not  condemn  the  person  who  would  go  by  "stand- 
ard "  time,  though  he  knew  it  was  behind  mean  time.  See  Vol.  I.  p. 
310^.  We  would  not  condemn  him  because  we  do  not  think  the 
opinion  that  he  may  do  so  devoid  of  probability.  But  we  would  not 
dare  teach  the  opinion  as  true. 


NO  TICES  OF  BOOKS  24 1 

"Standard  ''  time  in  the  United  States  is  a  conventional  time  ne- 
cessitated by  our  'cross-continent  railroads.  Four  meridians  have 
been  selected,  the  75th,  9Oth,  iO5th,  and  i2Oth.  The  true  time  of 
each  of  these  meridians  is  by  fiction  accounted  the  true  time  at  every 
point  east  and  west  of  them  to  a  distance  of  seven  and  a  half  degrees. 
Thus  noon  at  the  75th  meridian  is  called  noon  at  67^°  and  noon  at 
82|°  ;  while  in  reality  it  is  half  past  twelve  at  the  former  and  only  half 
past  eleven  o'clock  at  the  latter  meridian.  Whether  the  man  living  just 
west  of  67^0  could  take  his  supper  after  midnight  because  the  rail- 
road clock,  "  standard"  time,  does  not  point  to  twelve,  and  still  be 
free  to  say  maFs  next  morning  is  a  question  to  which  we  should  be  re- 
luctant to  give  a  decision.  If  living  west  of  the  meridian,  however,  just 
east  of  82|°  we  should  not  hesitate  to  follow  the  right  time,  and  reck- 
on it  midnight  only  when  midnight  had  come.  However,  we  are  all 
practically  going  by  "  standard  "  time  and  cannot  well  do  otherwise  ; 
and,  while  the  "  standard  "  and  other  circumstances  remain  as  they 
are,  we  have  not  the  slightest  doubt  that  the  S.  Penitentiary  would 
sanction  the  practice. 

Father  Konings  was  unwarily  led  by  the  writer  in  the  Ada  S.  S.  into 
using  language  of  a  wider  extension  than  the  idea  which  he  desired  to 
convey.  Surely  he  did  not  mean  that  if  Washington  time  should  ever 
be  adopted  as  the  time  for  the  whole  country,  people  in  Boston  and 
San  Francisco  should  alike  be  governed  thereby. 

The  "standard"  time  now  accepted  may  be  altered  a  few  years 
hence.  If  nations  can  be  got  to  agree  to  a  first  meridian,  it  is  more 
than  likely  that  all  railroad  and  steamship  time  will  be  reckoned  from 
the  beginning  of  the  twenty-four  hour  day  on  the  adopted  meridian. 
Then  if  our  clocks  were  regulated  so  as  to  show  the  first  meridian 
time,  each  locality  or  diocese  would  have  to  ascertain  what  hour  of 
the  clock  corresponded  with  midnight  in  its  own  longitude. 


BOOK   NOTICES. 


All  publications  to  be  reviewed  or  notice  i  under  the  above  heading  should  be  sent,  post  or 
expressage  paid,  direct  to  the  Editor,  Rev.  W.  J.  Wiseman,   Cranford,  N.  J. 


EPISTLES  AND  GOSPELS  PREPARED  EXPRESSLY  FOR  PULPIT  USE,  etc.     (Second 

Notice.) 

What  we  asserted  in  last  number  on  Kenrick's  own  authority  that 
his  translation  of  the  Bible  was  not  intended  to  supersede  the  received 
text  in  public  acts  is  easily  proved  by  the  slightest  examination  of 


242  '  THE  PASTOR. 


Kenrick's  text.  Not  to  pass  outside  this  little  publication  of  the 
Fort  Wayne  Priest,  we  open  at  p.  19,  Fourth  Sunday . after  Kpiphany. 
The  Epistle  is  from  Romans  xiii.  8-10.  The  words  of  the  Epistle 
in  the  Vulgate  and  the  Roman  Missal  are  : 

(8)  Nemini  quidquam  debeatis,  nisi  ut  invicem  diligatis :  qui 
enim  diligit  proximum,  legem  implevit.  (9).  Nam  :  Non  adultera- 
bis  ;  non  occides  ;  non  furaberis  ;  noil  falsum  testilllOlliuill 
dices  ;  non  concupisces  ;  et  si  quod  est  aliud  mandatum  in  hoc 
verbo  instauratur  :  Diliges  proximum  tuum  si-cut  te  ipsum.  (10) 
Dilectio  proximi  malum  non  operatur.Plenitudo  ergo  legis  est  dilectio. 

The  words  in  the  Epistles  and  Gospels,  Prepared  Expressly  for  Pulpit 
Use,  are  :  "Owe  no  man  anything,  but  to  love  one  another  :  for  he 
who  loveth  the  neighbor  hath  fulfilled  the  law.  For  :  thou  shalt  not 
commit  adultery:  thou  shalt  not  kill:  thou •  shalt  not  steal  :  thou 
shalt  not  covet :  and  if  there  be  any  other  commandment,  it  is  com- 
prised in  this  word  :  Thou  shalt  love  thy  neighbor  as  thyself.  The 
love  of  the  neighbor  worketh  no  evil  :  love,  therefore,  is  the  fulfilling 
of  the  law." 

The  whole  phrase,  non  falsum  testimonium  dices, —  "thou  shalt  not 
bear  false  witness,"  is  struck  out.  Kenrick  was  right  in  omitting  the 
phrase.  It  does  not  belong  to  the  text  according  to  the  unanimous 
testimony  of  scholars  best  able  to  judge.  It  is  found  in  none  of  the 
Uncial  Codes,  nor  in  the  minor  manuscripts,  nor  met  with  in  any 
quotation  of  this  passage  in  the  writings  of  the  Fathers.  It  is  with- 
out any  doubt  an  interpolation,  and  the  purposes  of  Kenrick's  work 
required  him  to  discard  all  such.  A  professor  of  Scripture,  with  the 
Vulgate  text  for  class-book,  would  explain  that  the  words  non  falsum 
testimonium  dices  given  in  the  Vulgate,  were  intruded  at  some  time  or 
another  into  the  text  by  some  unknown  copyist,  and  had  found  their 
way  into  the  edition  in  common  use  at  the  time  of  the  Council  of 
Trent,  Kenrick  explains  all  this  by  simply  omitting  the  words  from 
his  text.  In  fact,  his  text  is  only  improperly  called  a  text ;  it  is  his 
commentary,  in  brief.  That  commentary  is  necessarily,  and  as  a  mat- 
ter of  course,  a  Vlllgata  editione  difforinis.  He  never  in- 
tended it  should  be  Vulgates  ediiioni  conformis.  For  to  make  it  so 
would  defeat  the  purposes  of  his  undertaking,  namely,  to  aid  us  in  the 
study  of  the  Sacred  Writings.  A  commentary  proper,  conveying  to 
students  the  amount  of  information  to  be  gleaned  from  the  writings  of 
Archbishop  Kenrick  in  their  present  shape,  would  so  increase  the 
bulk  and  the  price  of  the  works,  as  to  place  them  beyond  the  reach  of 
the  many  for  whom  he  wrote. 


NOTICES  OF  BOOKS.  243 


Kenrick's  commentary  is  one  thing,  but  to  put  that  commentary 
forward  as  a  TEXT  for  pulpit  use,  for  the  people,  and  for  public  acts,  is 
a  very  different  one.  As  a  TEXT  pretending  to  such  claims,  Kenrick's 
bible,  like  Le  Kouveau  Testament  de  Jlfons,  is  condemned  beforehand 
by  the  Bull  of  Clement  IX.  Debilum  pastoralis  offidi,  as  well  as  by 
Clement  the  Eleventh's  Unigenitus  quia  "  a  Vulgata  editione  diffor- 
mis."  Conformity  to  the  Vulgate  is  the  first  requisite  in  a  vernacular 
version.  This  seems  to  be  the  unalterable  determination  of  the 
Holy  See.  None  of  the  Clements,  none  of  his  predecessors,  spoke 
more  emphatically  or  plainly  on  this  point  than  his  present  Holiness, 
Leo  XIII.  In  1883  a  canon  of  the  diocese  of  Frejus,  France,  pub- 
lished a  French  version  of  both  Testaments,  accompanied  by  the  pre- 
scribed notes;  The  work  was  prosecuted  under  the  direction  of  his 
bishop  and  published  with  the  bishop's  warmest  approbation.  In  a 
brief,  with  which  the  Holy  Father  honored  the  author,  the  Pope 
writes  :  "As  the  multiplicity  of  our  occupations  prevented  us  from 
reading  the  whole  of  your  translation,  we  cannot,  dear  son,  pro- 
nounce our  judgment  thereupon  as  you  desire ;  yet  relying  on 
the  reports  made  to  us,  both  of  your  piety  and  your  scholarship,  \ve 
are  fully  persuaded  that  you  did  your  utmost  to  make  your  version 
express  faithfully  and  exactly  the  sense  of  the  Vulgate."  No  originals, 
no  Codes,  no  manuscripts,  no  variantes,  good,  better  or  best, — the 
.  Vulgate  only,  and  the  sense  of  the  Vulgate,  faithfully  and  exactly  ex- 
pressed in  the  translation,  could  be  a  motive  with  the  Holy  See  for 
the  approval  or  even  toleration  of  a  vernacular  version. 

A  NOTRE  CHER  FILS 

A.  ARNAUD,  cure-doyen  d'Ollioules,  diocese  de  Frejus 

LEON  XIII.  PAPE. 

Cher  fils,  salut  et  benediction  apostolique.  Notre  venerable  frere  le 
cardinal  Pitra  nous  a  remis  naguere,  en  votre  nom,  la  lettre  par  vous 
ecrite  le  1 1  avril  dernier  et  les  volumes  que  vous  avez  publics  sous  ce 
titre  :  La  Saiinte  Bible ,  traduction  fran^aise,  etc.,  que  vous  avez  voulu 
nous  offrir  en  temoignage  de  votre  soumission.  II  nous  a  etc  fort  agre- 
able,  cher  fils,  qu'en  faisant  paraitre  une  version  des  Saintes  Ecritures 
dans  la  langue  usuelle  de  votre  pays,  vous  n'ayez  point  omis,  comme 
nous  Tavons  constate  en  parcourant  rapidement  votre  premier  volume, 
d'adjoindre  a  votre  ceuvre  les  annotations  necessaires,  selon  qu'il  a  ete 
prescrit  avec  Tautorite  de  ce  siege  apostolique  par  un  decret  de  la 
Congregation  de  1'Index,  qui  defend  les  versions  de  la  Bible  en  langue 
vulgaire,  a  moins  qu'elles  ne  soient  publiees  avec  des  notes  puisees 
dans  les  saints  Peres  de  1'Eglise,  ou  dans  des  auteurs  doctes  et  catho- 


244  THE  PASTOR. 


liques.  Or,  comme  la  multiplicite  des  occupations  dont  nous  sommes 
assaillis  ne  nous  a  pas  permis  de  lire  entierement  volre  traduction,  nous 
ne  pouvons,  cher  fils,  porter  sur  elle  le  jugementque  vous  sollicitez  de 
nous  ;  toutefois,  plein  de  confiance,  d'apres  les  temoignages  qui  nous 
ont  etc  rendus  de  votre  piete  et  de  votre  savoir,  gue  vous  vous  etes  ap- 
plique avec  le  plus  grand  sion  a  faire  repondre  votre  version  fidelement 
et  exactement  au  sens  de  la  Vutgate  nous  esperons,  des  qu'il  nous  sera 
permis  de  la  lire,  ia  trouver  telle  que  nous  puissions  1'approuver  dans 
toutes  ses  parties. 

Louant  done  les  sentiments  exquis  de  votre  devouement  a  notre 
egard,  que  vous  nous  exprimez  dans  votre  lettre,  nous  vous  savons  uii 
juste  gre  de  1'hommage  que  vous  nous  faites,  et,  suppliant  Dieu  qu'il 
vous  aide  dans  votre  saint  ministere,  de  son  divin  secours  et  de  sa 
puissance,  nous  vous  accordons,  cher  fils,  tres  affectueusement  et  de 
tout  coeur,  la  benediction  apostolique. 

Donne  a  Rome,  pres  Saint- Pierre,  le  20  juillet  1883. 

De  notie  Pontificat  la  sixieme  annee. 

LEON  XIII,  Pape. 

As  to  our  "  Priest  of  the  Diocese  of  Fort  Wayne,"  we  can  only  sup- 
pose either  that  he  was  unaware  that  the  Council  of  Trent,  and  every 
Pope  since  the  Council  of  Trent,  insisted  and  insist  that  in  Catholic 
pulpits,  only  the  Vulgate,  ne  minima  quidem  particula  mutata,  shall  be 
used,  or  that  he  knew  Kenrick's  works  only  by  their  covers.  In  any 
other  hypothesis  we  cannot  conceive  how  he  could  put  forth  as  Epis- 
tles and  Gospels  for  Pulpit  Use  a  text  designedly  at  variance  with  the 
Vulgate. 

With  the  certainty  of  being  very  tedious  to  the  reader,  we  must,  in 
justification  of  Kenrick  and  ourselves,  point  out  a  number  of  passages 
in  this  foolish  publication  showing  that  the  learned  Archbishop  was 
not  translating  the  Vulgate  as  it  is,  but  the  New  Testament  as  he 
thought  it  should  be.  We  must  premise  that  in  nearly  every  instance 
the  Greek  reading  selected  by  Kenrick  is  most  probably  the  true  one, 
and  that  consequently  his  translation  was  in  all  likelihood  the  most 
exact  expression  of  the  inspired  writings  to  be  found  in  the  English 
language,  until  the  appearance  of  the  Revised  Version  in  1881,  pub- 
lished for  the  use  of  Protestants.  Indeed,  the  similarity  of  Kenrick's 
renderings  to  those  of  the  Revised  Version  is  so  striking,  one  is  forced 
to  believe  that  the  authors  of  this  version  meant  the  Baltimore  work  when 
they  say  in  the  preface  to  the  New  Testament  that  "  their  work  shows 
evident  traces  of  the  influence  of  a  Version  not  specified  in  their  rules, 


NOTICES  OF  BOOKS. 


245 


the  Rhemish, '  made  from  the  Latin  Vulgate,  but  by  scholars  conver- 
sant with  the  Greek  original."  Our  business  now  is  to  show  that 
Kenrick  was  not  translating  nor  intending  to  translate  the  Vulgate,  and 
that,  consequently,  he  was  not  making  a  text  for  public  acts  or  for  pul- 
pit use. 

Had  Kenrick  laid  down  any  rules  to  go  by  we  could  examine  and 
question  the  rules  ;  or,  if  we  approved  them,  could  examine  whether 
his  work  was  in  faithful  accordance  with  his  rules.  But  he  has  given 
us  no  clew  to  the  principles  on  which  he  proceeded.  In  the  work  it- 
self we  must  seek  them.  A  few  things  are  plain.  For  instance,  when 
Kenrick  wishes  to  say  that  this  phrase  or  that,  this  word  or  that,  is  not 
a  portion  of  the  inspired  writings,  he  sometimes  omits  them  altogether, 
as  in  the  case  just  quoted,  nonfalsum  testimonium  dices,  but  more  fre- 
quently he  contents  himself  with  bracketing  the  phrase  or  the  word,  as 
Romans  xv.  13  : 

Deus  autem  spei  repleat  vos  omni  Now  the  God  of  hope  fill  you  with  all 
gaudio  et  pace  in  credendo ;  utabundetis  joy  and  peace  in  believing 'that  ye  may 
in  spe  ET  virtute  Spiritus  Sancti.  abound  in  hope  [AND]  in  the  power  of 

the  Holy  Spirit. 

According  to  the  best  readings,  that  word  ET  was  not  written  by  St. 
Paul,  and  is  properly  rejected  by  Kenrick  as  not  belonging  to  the  in- 
spired text.  Leave  out  the  word  ET  and  St.  Paul  is  intelligible— abun- 
darc  in  spe,  not  tanquam  ex  nobis,  but  virtute  by  the  grace  of  the  Holy 
Ghost.  But  the  HO.I  was  in  the  Greek  used  by  the  translator  of  the 
Vulgate,  and  Clement  the  Eighth's  revising  congregations  suffered  it  to 
remain.  The  theology  of  the  passage  as  given  in  the  Vulgate  may  be 
embarrassing— abundare  nos,  not  in  something  else,  virlute  Spiiitus 
Sancti,  but  abundare  nos  in  ipsa  virtute.  Kenrick  perceived  the  diffi- 
culty if  not  absurdity  of  the  ET  and  brackets  the  word  as  not  being 
scripture.  It  is  not  Scripture,  but  it  is  the  Vulgate, — as  sound  and 
solid  a  part  of  the  Vulgate  as  any  word  in  the  volume  ;  and  no  text 
will  be  permitted  by  the  Holy  See  for  pulpit  use  that  does  not  repre- 
sent the  Vulgate.  By  throwing  out  the  ET  Kenrick  showed  he  was  not 
preparing  a  text  for  pulpit  use  or  public  acts.  Knowing  this,  it  is 
really  hard  to  have  patience  with  the  "Priest  of  the  Diocese  of  Fort 
Wayne/'  or  to  talk  temperately  of  him  or  his  publication.  We  shall 
forbear  further  allusion  to  his  unknown  reverence,  only  requesting 
him,  at  the  parting  of  the  ways,  to  "fling  away  ambition. — By  that 

*)  It  must  be  remembered  that  every  testament  published  under  Catholic  aus- 
pices is  called  the  Rhemish,  though  the  Rhennsh  proper,  as  published  in  15.82,  has 
been  so  revised  and  revised  as  to  pass  into  a  new  work. 


246  THE  PASTOR. 


sin  fell  the  angels."  The  remainder  of  our  task  is  tedious  but  simple. 
We  shall  merely  give  in  juxtaposition  a  few  passages  from  the  Vul- 
gate and  Kenrick.  Priests  can  judge  for  themselves  without  any  intru- 
sion of  our  comments. 

Et  tune  videbunt  filium  hominis  veni-  And  then  they  will  see  the  Son  of  man 
entem  IN  nube. — Luc.  xxi.  27.  coming  ON  a  cloud,  £c. 

Joannes  autem  quum  auclisset  in  vin-        "  Now   when   John  in  the  prison  hrul 

culis    opera  Christi,  mittens  duos  de  dis-  heard  of  the  works  of  Christ  he  sent  two 

cipulis  suis  ait  illi  :   Tu  es  qiti vcnturns  of  his   disciples  and  said   to    him:   Art 

es  an  alium  expectamus  ?    Et  respondens  thou   he   who   should  come  or  must  we 

Jesus,  ait  illi:   Euntes  renuntiate  Joanni  look  for  another?     And  Jesus  ansXvered 

qua;  audistis  et  vidistis. — Matt.  XI,  2-4.  and  said  to  them  :  Go  and  relate  to  John 

what  ye  hear  and  sec,  &c." 

Nihil  soliciti  sitis  seel  in  omni  oratione        "Be  anxious  about  nothing,    but    in 

et  obsecraiione   cum    gratiarum  actione  everything    by  prayer  and   supplication, 

petitiones  vestras  innotescant  apud  Deum.  &c. " 
—  Philip,  iv.  6. 

Tu  quis  es  ?  Et  confessus  est  et  non  "And  he  confessed,  and  denied  not; 
negavit :  ET  confessus  est:  quia  non  BUT  confessed:  1  am  not  the  Christ, 
sum  ego  Christus. — Joan.  I.  19-20.  &c>" 

Ego  baptizo  in   aqua;  medius  autem        "  I  baptize  in  water  ;  but  in  the  midst 

vestrum    STETIT,    quern   vos    nescitis  Of  you  STANDETH-one  whom  ye  know 

Ipse  est,   qui  post  me  ventunis  est,   qui  not,      jt  is  he  who,  though  coming  after 

anteme  factus  est.- Joan.  I.  26-27.  me,  is  preferred  before  me,  &c." 

Very  correct,  indeed,  but  not  the  Vulgate. 

Omnis    vallis    implebitur,    et    omnis  "  Every    valley     shall   be    filled,   and 

mons  et  collis  humilinbitur  ;  et  ERUNT  every  mountain  and  hill  shall   be  made 

prava  in  directa,  et  aspera  in  vias  planas.  low  :   and  what  IS  crooked  shall  be  made 

— Luc.  in.  5,  straight  and  the  rough  way  smooth,  tkc.'' 

From  the  Vulgate  no  one  would  translate  et  erunt  &c.  as  Kenrick 
seems  to  do.  But  in  reality  he  was  not  translating  the  Vulgate. 

(The  Priest  of  the  Diocese  of  Fort  Wayne  spells  it  Savior — A  good 
Yankee.) 

Apparuit  enim  gratia  Dei    Snlvatoris        "  For  the  grace  of  God  our  Savior  (!) 

nostri  omnibus  hominibus  erudiens  nos  hath  appeared  to  all  men,  instructing  us 

ut   abnegantes  impietatem    et  ssecularia  that  denying  impiety  and  worldly  lusts, 

desideria  sobrie  et  juste  et  pie  vivamus  we  should  live   soberly  and  justly  and 

in   hoc   sseculo   expectantes piously  in  this  world,  waiting  ....  for 

adventum Salvatoris  nostri  Jesu  the   coming of  our   Savior  Jesus 

Christi  (14)   qui  dedit  semetipsum  PRO  Christ,  who  gave  himself  FOR  ALL,  etc." 

NOBIS  etc.  —Titus  II.  11-14. 


NOTICES  OF  BOOKS. 


Et  omnes  qui  audierunt  mirati  sunt :  "  And  all  who  heard  wondered ; 
F.T  de  his  qune  dicta  eranta  pastoribus. —  (AND)  at  the  things  which  were  told 
Luc.  II.  18.  them  by  the  shepherds. 

Kenrick's  translation  of  Hebrews  i.  1-12  has  neither  the  merit  of 
being  faithful  to  the  Vulgate  nor  a  good  rendering  of  the  Greek.  The 
Vulgate,  v.  3,  "  purgationem  peccatorum  faciens,"  is  evidently  faulty. 
It  should  read  purgationem  pecc.  cum  fecisset,  (Anglice,  having  madt 
or  accomplished  Tro^a/jtsvo?  the  cleansing  from  sin).  It  is  very  diffi- 
cult to  make  out  what  meaning  Kenrick  attached  to  the  passage  : 
"  Who  being  the  brightness  of  his  glory,  and  the  impression  of  his  sub- 
stance, and  upholding  all  things  by  the  word  of  his  power,  WHICH  HE 
MADE  A  PURIFICATION  OF  SINS,  sitteth  on  the  right  hand  of  the  majesty 
on  high,  etc."  The  relative  clause  "which  he  made,  etc./'  is  not 
found  in  the  Vulgate.  In  the  English  we  must  ask  with  wonder  what 
can  be  the  antecedent  of  that  which. 

Further  on,  v.  7,  we  have  Et  AD  angelos  dicit  and  the  next  verse,  8, 
ADjilium  autem.  In  the  former  the  preposition  is  translated  OF  ;  in  the 
latter  TO.  But  Kenrick  was  not  translating  the  Vulgate  for  pulpit 
use. 

Non  erat  ille  lux,  sed  ut  testimonium  He   was  not  the  light,  but  he  was  to 

perhiberet   de  lumine.     Erat  lux   vera,  testify  concerning    the  light.     The    true 

quse   illuminat  omnem   hominem   VF.NI-  light,    which    enlighteneth    every   man, 

ENTEM  in  hunc  mundum. — Joan.  I.  8-9.  COMETH  into  this  world. 

In  this  passage  "true  light"  is  the  subject  of  the  verb  "cometh." 
There  is  nothing  of  the' kind  in  the  Vulgate.  Venientem  does  not  be- 
long to  lux  vera  but  to  hominem.  This  is  a  bad  commentary  as  well  as  a 
false  translation.  Father  Corluy,  S.  J.,  gives  the  reason  SpLilegium 
Tom.  n.  p.  53,  seq.  However,  our  business  at  present  is  only  to  show 
Kenrick  did  not  translate  from  the  Vulgate. 

Mat.  n.  i,  Ecce  magi  ab  Oriente  venerunt. — "Behold  Magians  came 
from  eastern  parts."  The  very  next  verse  translates  in  Oriente,  in  the 
East :  •'  for  we  have  seen  his  star  in  the- East,  etc."  Further  on,  v.  8, 
Et  mittens  illos  in  Bethlehem  dixit,  "  AND  he  sent  them  to  Bethlehem 
AND  said  :  v.  n,  Et  intrantes  domum  invenerunt  puerum  cum  Maria 
matre  ejus  et  procidentes  adoraverunt  etc.  ;  "and  having  entered  into 

the  house  they fell  down  and  worshipped  him,  etc."     All  these 

participles  could  have  been  amended  by  Clement  the  Eighth's  correc- 
tors. They  preferred,  and  designedly  preferred,  to  retain  the  archaic 
Hebrew  manner,  <:  tot  saeculorum  usu  probata."  Were  Kenrick  mak- 


24 8  THE  PASTOR. 


ing  a  version  of  the  Vulgate  for   pulpit  use,  he,   too,  would  have  re- 
tained these  old  modes  of  expression. 

In  the  Epistle  for  the  first  Sunday  after  Epiphany,  Rom.  xn.  1-5  : 
ut  exhibeatis  corpora  vestra  hostiam  sanctam,  DEO  PLACENTEM,  etc., 
Kenrick  drops  the  Deo  in  his  version  :  he  likewise  drops  the  vestri  of 
the  second  verse,  et  reformamini  in  novitate  sensus  VESTRI  ;  and  in  the 
third  verse  he  rejects  the  ET  before  unicuique,  "ET  unicuique  sicut  Deus 
divisit  mensuram  fidei." 

The  somewhat  noted  passage,  John  n.  4  :  Quid  mini  et  tibi  est  mu- 
lier?  is  rendered  by  Kenrick  :  "Woman,  what  have  I  to  do  with 
thee?"  In  all  likelihood  that  is  the  best  rendering  of  the  passage;  yet 
as  there  is  good  authority  for  the  softer  rendering,  What  is  it  to  me  and  to 
thee,  and  as  this  rendering  is  the  more  obvious  from  the  Vulgate  text,  it 
were  certainly  preferable  for  English  speaking  Catholics.  But  Ken- 
rick's  translation  is  a  commentary,  not  a  text. 

Kenrick  brackets,  as  not  a  portion  of  the  Epistle  to  the  Romans,  the 
words,  xn.  17,  non  tantum  cor  am  Deo  sed  etiam.  That  passage,  if  taken 
alone,  would  show  that  he  was  not  translating  the  Vulgate  :  Kolitt  esse 
prudentes  apud  vosmet  ipsos,  nutti  malum  pro  malo  REDDEXTES  ;  PROVI- 
DEXTES  bcna,  non  tantum  coram  Deo  sed  etiam  coram  omnibus  hominibus ; 
"  Be  not  wise  in  your  own  conceit.  RENDER  to  no  man  evil  for  evil  : 
PROVIDE  good  things  before  all  men."  The  period  should  not  be 
placed  after  conceit  according  to  the  Vulgate. 

Matt.  vin.  5 ;  Quum  autem  introiisset  in  Capharnaum,  Kenrick 
renders  :  "  And  on  his  entering,  etc."  And  the  AMEN  die  >  vobis  of  v. 
10,  he  makes  "TRULY  I  say  to  you."  Clement  VIII.  knew  that  '<he 
Hebrew  Amm  meant  truly,  but  he  retained  the  word  Amen,  "  sseculo- 
rum  usu  probata."  So  would  Kenrick,  were  he  making  a  text  for  pul- 
pit use. 

Col.  in.  15,  Et  pax  Christi  EXULTET  in  cor  dibits  vesiris  Kenrick  gives  : 
"  And  let  the  peace  of  Christ  REIGN  in  your  hearts  :  "  and  EXCIPIENTES,  I. 
Thes.  i.  6,  is  rendered  HAVING  RECEIVED.  Pope  Clement  and  his  Ro- 
man revisers  knew  that  the  Vulgate's  rendering  of  the  Greek  aorist  in 
this  and  hundreds  of  other  places  was  incorrect.  But  he  retained  the 
text  adopted  by  the  Council  of  Trent,  a  text  approved  by  ages  of  use. 

The  troublesome  text,  Matt.  xm.  32  :  Quod  minimum  quidem  est  om- 
nibus seminibus  quum  autem  crevtrit  majus  est  omnibus  oleribus  loses  its- 
second  omnibus  in  Kenrick's  version  :  •'  but  when  it  is  grown  up  it  is 


NOTICES  OF  BOOKS.  249 


greater  than  herbs  and  becometh  a  tree,  so  that  the  birds  of  the  air 
come  and  lodge  (habitent)  in  the  branches  thereof."  The  second 
omnibus,  though  in  all  probability  not  a  portion  of  St.  Matthew's 
writing,  is  in  the  Vulgate  and  would  not  be  thrown  out  by  Kenrick 
were  he  giving  us  a  vernacular  version  of  the  Vulgate. 

Kenrick's  "shilling  a  day,"  Matt,  xx  2,  is  calculated  to  provoke  a 
smile.  Conventione  autem  facta  cum  operariis  ex  DENARIO  diurno. 
In  very  fact  shilling  is  no  more  a  translation  of  the  denarium  than  the 
venerable  word  penny.  The  denarium  was  a  coin  valued  at  about 
seventeen  cents.  The  penny  of  England  is  known  not  to  be  the 
denarium  of  old.  Yet  they  mark  their  money  to  this  day  in  England 
"/"  S,  D,"  pounds,  shillings  and  pence.  If  Kenrick  disliked  the  old 
"D,"  dtnarium,  he  should  have  taken  our  own  word  dollar,  not 
shilling. 

But  indeed  this  is  very  tiresome  writing,  as  it  must  be  tiresome 
reading.  We  could  keep  on  ad  infinitum,  showing  that  Kenrick's 
version  is  not  a  translation  of  the  Vulgate  such  as  can  be  permitted 
for  pulpit  or  popular  use.  As  it  is,  we  have  turned  over  only  a  few 
pages  of  the  Epistles  and  Gospels.  We  refer  readers  curious  for  more 
texts  to  Kenrick  himself. 

(From  Kenrick's  "  General  Introduction",— preface  to  Acts,  Epistles,  and  Apocalypse.) 

"  If  there  be  a  single  passage  in  which  the  meaning  of  the  sacred 
text  is  wilfully  perverted,  it  is  enough  to  involve  the  whole  work  in 
condemnation.  .  A  jot  or  a  letter  must  not  be  taken  from  the  law. 
The  word  of  God  must  be  preserved  in  its  integrity.  It  is  treason 
against  the  Supreme  Majesty  to  change  a  word  in  a  charter  under  the 
seal  of  the  Great  King." 

The  text  of  which  the  Archbishop  thus  spoke  was  certainly  not  the 
Vulgate  ;  for  in  his  translation  he  constantly  throws  aside  the  Vulgate 
and  recognises  the  Greek  as  the  sacred  text. — To  one  of  many  com- 
plaints urged  against  his  Four  Gospels,  (See  the  Dublin  Review,  Vol. 
xxvii.,  p.  181).  he  thus  replies  in  this  "  General  Introduction." 

"The  freedom  with  which  I  have  quoted  Protestant  and  Rationalist- 
ic authors  may  seem  scarcely  consistent  with  the  Rules  of  the  Index, 
which  require  that  the  annotations  should  be  taken  from  the  Fathers 
or  from  Catholic  divines.  The  attentive  reader  will  observe,  however, 
that  in  all  matters  of  doctrine  and  moral  instruction  I  draw  from  the 
purest  fountains  of  orthodox  faith,  and  that  I  avail  myself  of  the  testi- 
monies of  those  who  are  outside  the  pale  of  the  Church,  only  by  way 
of  acknowledgment  on  their  part,  or  in  matters  purely  critical,  in 


25o  THE  PASTOR. 


which  they  have  brought  their  stores  of  erudition  and  their  natural 
acuteness  of  mind  to  the  vindication  of  the  sacred 'text.  I  have  felt 
the  more  free  to  make  such  references,  because  in  this  work  I  HAVE 

CHIEFLY  HAD  IN  VIEW  THE  INSTRUCTION  OF  STUDENTS  IN  THEOLOGY." 

As  a  work  for  "  students  of  theology,"  the  merits  of  Kenrick's  trans- 
lation nobody  will  deny.  As  a  vernacular  version  of  the  sacred  Script- 
ures for  pulpit  or  popular  use,  it  is  as  opposite  as  can  be  to  the  teach- 
ing and  traditions  of  the  Catholic  Church  and  never  will,— never  can  be 
permitted. 

SHORT  PAPERS  FOR  THE  PEOPLE,  by  Rev.  Thomas  C.  Moore,  D.  D.     Large 

octavo,  cloth,  pp.  569.  Benziger  Bros.,  1886. 

This  volume  is  made  up  of  one  hundred  and  twenty-nine  contro- 
versial essays,  originally  contributed  to  The  Catholic  Advocate.  The  sub- 
jects are  not  chosen  at  random.  Beginning  with  the  Church,  the  author 
examine?,  one  after  another,  the  marks  of  the  true  Church  and  pursues 
his  way  through  almost  every  point  of  controversy,  winding  up  with  the 
Infallibility  of  the  Pope.  The  essays  were  written  from  time  to  time, 
between  the  years  1873  and  1883,  and  the  reason  of  their  composition 
was  that  the  author  was  not  satisfied  with  the  controversial  works  to  be 
had  at  that  period.  He  "wished  for  a  book  that  would  interest  to 
such  a  degree,  that  it  could  be  read  without  a  strain  on  the  mind  ;  one 
whose  narrative  and  arguments  would  be  strong,  but  not  stilted  ;  tren- 
chant, but  not  murderous ;  witty,  but  not  uncharitable.  The  style  was 
a  source  of  anxiety.  Some  might  find  fault  with  the  attempt  to  clothe 
grave  subjects  in  a  light  and  airy  dress.  But  through  the  encourage- 
ment of  some  friends  on  whose  judgment  and  literary  taste  I  placed  a 
high  estimate,  I  persevered." — Preface.  The  idea  of  Short  Papers  for 
the  People,  is  one  that  has  occurred  to  every  Catholic,  and  the  wish  to 
see  it  realized  has  been  expressed  time  and  again.  The  necessity  of 
popular  reading  on  topics  affording  the  writer  an  opportunity  of  ex- 
plaining, directly  or  indirectly,  the  belief  and  practice  of  Catholics,  has 
long  been  felt.  Every  attempt  to  furnish  such  reading,  whether  in 
tract  or  story,  essay,  poem  or  history,  is  deserving  of  praise  for  the  good 
intention.  But  commendation  of  the  good  intention  must  not  be 
mistaken  for  commendation  of  the  publication.  Dr.  Moore's  volume 
exhibits  a  dozen  or  more  letters  in  praise  of  the  work,  and  if  we  con- 
sider the  sources  whence  these  praises  come,  they  should  place  the 
book  beyond  all  criticism.  But  we  are  not  without  distrust  of  the  po- 
lite encomiums  which  prelates  throw  into  their  notes  of  thanks  to  the 
author  for  a  presentation  copy  of  his  book.  In  spite  of  the  many  en- 
comiums of  this  kind  which  preface  the  book,  we  are  constrained  to 


NOTICES  OF  BOOKS.  251 

say  that  the  work  does  not  piease  us  at  all.  In  aiming  at  a  popular 
style,  Dr.  Moore  committed  himself  to  the  use  of  vulgar  slang.  This 
makes  his  treatment  of  the  most  serious  subjects  seem  mere  flippancy. 
Where  he  avoids  slang  his  "  Papers  "  are  excellent,  and  seeing,  from 
the  very  few,  unfortunately,  of  this  kind  that  are  in  his  book,  what  he 
can  do,  we  regret  all  the  more  that  he  should  have  marred  his  essays 
by  the  use  of  such  expressions  and  similes  as  "  high  as  a  kite  ;  " — "a 
back  answer ''  and  the  like.  The  methodist  preacher  can  trace  his 
mission  back  to  Wesley,  but  there  "  Brother  Grasshopper  has  got  to 
the  end  of  his  rope.  His  tether  will  not  permit  him  to  reach  out  his 
snout  and  nip  the  succulent  herbage  beyond."  Simon  Magus, 
"though  as  hollow  as  a  sycamore  log,  and  as  slippery  as  a  decaying 
cabbage  stalk  :  " — "  He  is  but  a  short  horse,  and  it  won't  take  long  to 
carry  him  :" — "  And  their  vices  taking  fresh  root,  flourished  like  briars 
on  a  grass-widow's  farm  :  " — "And  the  contending  factions  in  the  church 
of  Corinth  handled  one  another  without  gloves  :  " — "  The  great  trouble 
in  our  day  is  that  husbands  are  in  the  saloons  when  they  ought  to  be 
at  home,  and  spend  for  grog  the  money  that  ought  to  be  used  to  buy 
clothes  and  shoes  for  their  brats:" — "The  heretic  Proculus,  by  dis- 
puting with  other  heretics,  had  become  quite  notorious  and  raised  as 
much  dust  and  noise  as  a  playful  pup  in  a  poultry  yard.  He  kept  on 
until  finally  he  ran  against  our  friend,  Caius,  (who  was  the  Father  Tom 
Maguire  of  Rome,)  and  that  was  just  where  he  made  his  great  mistake. 
Caius  disputed  with  the  heretic,  and  so  thoroughly  demolished  him 
that  he  took  the  galloping  consumption  and  shied  off  to  the  Lethean 
shores:" — "If  infidels  of  the  present  day,  who  affect  to  admire 
Paganism,  could  get  it  back  in  its  simon  purity  : " — "Faustus,  another 
of  the  same  breed,  got  his  dose  from  Dr.  Austin,  bishop  of  Hippo." 

The  author's  chapter  on  "THE  DEVIL,"  with  the  veracious  episode  of 
Jack  O  Disney,  "'the  bell-wether  of  all  the  scapegiaces  in  the  neighbor- 
hood," is  typical  of  the  style  : 

This  distingirshed  character  needs  no  lengthy  introduction  at  our  hands.  He 
is  well,  though  not  favorably,  known  to  all  men.  Some  modern  wretches  have 
tried  to  lecture  him  out  of  office  and  existence.  But  he  yet  lives,  and  will  get  even 
some  day  with  his  mercenary  persecutors. 

The  subject  of  our  remarks  first  saw  the  light  in  heaven,  and  was  such  a  beauty 
that  he  got  the  name  of  Lucifer.  But  he  proved  ungrateful  and  sought  to  elevate 
himself  to  an  equality  with  the  Omnipotent. 

After  having  raised  the  standard  of  revolt,  Lucifer  ceased  to  shine  in  the  heav- 
ens, and  was  exiled  to  a  kingdom  made  expressly  for  himself  and  his  followers  for 
all  time.  There  he  now  reigns,  as  ugly  as  he  was  once  beautiful. 

After  having  been  expelled  from  heaven  and  the  gates  closed  behind  him,  Luci- 
fer next  turned  his  attention  towards  Father  Adam  and  his  youthful,  vain  and  un- 


THE  PASTOR. 


suspecting  bride.  As  by  the  fall  he  had  lost  none  of  his  brilliant  talents,  the  seduc- 
tion of  the  pair  was  easily  accomplished. 

And  so  satisfactory  was  the  first  attempt,  that  he  and  his  imps  have  kept  up  the 
business  ever  since, —  with  good  success,  so  far. 

This  manner  of  treating  religious  subjects  is  somewhat  too  popular  (!) 
for  our  taste.  The  author  is  undoubtedly  a  man  of  extensive  reading, 
and  writes  well  and  gracefully  where  he  does  not  try  to  be  droll.  Let 
us  hope,  then,  with  a  Rt.  Rev.  Prelate,  that  he  will  not  lay  down  his  pen 
but  give  us  other  Short  Papers, — only  minus  the  slang. 

The  proof- read  ing  of  this  volume  was  so  very  sloppy,  we  can  hardly 
think  the  plates  were  made  under  Benzigers'  supervision, 

THE  PARNKLL  MOVEMENT,  WITH  A  SKETCH  OK  IRISH  PARTIES  FROM  1843,  by  T- 
P.  O'Connor,  M.  P.  Grand  8vo,  with  portraits,  pp.  574.  BenzigerBros.,  1886. 
No  matter  what  our  nationality,  every  generous  heart  the  world  over 
ungrudgingly  pays  Parnell  a  tribute  of  regard  for  the  manly  and  un- 
selfish part  in  the  world's  politics  that  he  has  been  playing.  Where  so 
many  have  dared  and  striven  it  is  hard  to  avoid  odious  comparisons  ; 
nor  can  we  refuse  to  make  allowance  for  the  partiality  of  Mr.  O'Connor 
for  his  tried  and  trusted  leader.  But  we  warn  readeis  not  to  be  carried 
away  by  Mr.  O'Connor's  fervid  language.  There  is  not  a  lie  in  the 
book  from  cover  to  cover  ;  and  yet  the  whole  book  is  a  lie  in  so  far  as 
its  argument  tends  to  establish  that  the  Parnell  Movement  has  reached 
its  present  propoitions  in  spite  of  the  opposition  of  the  Catholic 
hierarchy.  From  beginning  to  end  it  is  an  impeachment  of  O'Con- 
nell  and  O'Connell's  policy.  The  author  cannot  forgive  or  even  offer 
any  explanation  or  palliation  for  the  Liberator's  policy,  Cardinal  Cul- 
len's  tactics,  or  Cardinal  McCabe's  pastorals.  And  yet,  if  the  reader 
will  only  pause  to  reflect,  no  better  vindication  of  Cullen,  McCabe,  and 
O'Connell  than  The  Parnell  Movement  can  be  found.  In  spite  of  Mr. 
O'Connor's  undisguised  worship  of  Davis  and  "Speranza,"  and  his 
admiration  of  the  eloquence  and  self-sacrifice  of  the  Young  Irelanders, 
Parnell  succeeded  only  by  a  return  to  O'Connell's  and  Cullen's  methods. 
Pikes,  and  blood,  and  dust,  and  thunder — they  went  down  with 
Malachi  and  his  "collar  '  And  Parnell  saw  that.  And  that  Parnell 
was  able  to  gather  a  party  for  his  parliamentary  agitation  was  due  to 
the  slandered  Cullen,  who  set  his  face  against  futile  Fenianism  and 
murderous  secret  societies.  Cullen  had  a  hard  and  thankless  task  in 
stamping  down  the  senseless  lawlessness  bequeathed  by  the  famine  and 
the  revolutionary  spirit  of  '48  to  the  sons  of  "  New  Ireland."  But 
the  ascetic  of  Eccles  St.,  Dublin,  loved  his  country  and  did  his  work 
unflinchingly.  Cullen  made  the  Parntll  Movement  possible  ;  or  rath- 
er it  was  Cullen,  in  the  dreary  years  '50-  '7,  started  what  is  known  as 


NOTICES  OF  BOOKS. 


253 


the  Parnet I  Movement.  When  the  history  of  Ireland  is  written  by  men 
further  removed  from  the  passing  prejudices  of  the  day,  it  will  be  seen 
and  acknowledged  that  Parnell  only  picked  up  the  threads  of  the 
O'Connell  policy,  and  that  he  was  enabled  to  do  so  only  by  the  per- 
sistent struggle  for  their  national  life  maintained  in  Ireland's  gloomi- 
est days  by  the  Irish  Episcopate  with  the  unterrified  Cardinal  at  their 
head.  It  is  true  that  the  Cardinal  locked  with  pcsitive  disfavor  on  the 
speculative  Irish  independence  prated  about  in  his  day.  But  it  was 
the  "Irish  Republic  "  of  James  Stevens,  John  O'Mahoney,  Doheny, 
Donovan  .Rossa  and  their  kind  which  he  discountenanced,  not  the 
"  Home  Rule  "  of  Gladstone  and  Parnell.  Quite  confidently  we  refer 
readers  to  O'Connor's  book  for  a  refutation  of  Mr.  O'Connor's  implied 
accusation  of  the  Irish  bishops.  The  following  sample  bears  on  Dr. 
Cullen  : 

It  was  a  singular  fatality  that  at  this  very  period  an  Irish  Prelate  was  first  getting 
into  prominence  who  was  destined  to  be  a  main  instrument  in  the  game  Keough 
and  Sadlier  were  playing.  (For  an  explanation  of  the  game  of  these  wretches  we 
must  refer  the  reader  to  the  book  itself).  This  was  Paul  Cullen,  afterwards  Car- 
dinal Cullen  and  Archbishop  of  Dublin So  far  as  I  can  gather  his  policy,  he 

regarded  it  as  his  main  if  not  sole  duty  to  look  after  the  interest  of  his  Church, 
rather  than  the  purely  secular  interests  of  politics.  For  this  reason  his  whole  po- 
litical influence  was  thrown  in  on  the  side  of  any  politician  who  had  anything  to 
give  the  Church.  In  after  struggles  Cardinal  Cullen  was  always  on  the  side  of  the 
"  government  "  as  against  all  struggles  of  the  Nationalists,  on  the  principle  that 
England  could  do  more  for  the  interests  of  the  Church  than  any  National  party. 
England  could  serve  the  Church  in  Ireland  through  concessions  on  the  education 
question  ;  she  could  serve  the  Church  generally  and  on  a  wider  area  by  her  influence 
as  a  great  power  in  the  Councils  of  Europe  ;  and  she  could  tolerate  or  persecute 
millions  of  Catholics  scattered  through  her  world-wide  empire.  This  policy  Car- 
dinal Cullen  pursued  for  upwards  of  a  quarter  of  a  century,  with  a  purpose  that 
never  swerved,  and  with  a  devotion  that  belonged  to  a  man  whose  life  was  swal- 
lowed up  in  his  principles.  At  a  later  period  than  this  Cardinal  Cullen  had  means 
for  giving  effect  to  his  will  so  large  as  to  make  him  the  greatest  standing  force  in 
Irish  politics.  Throughout  (nearly)  every  town  and. village  in  Ireland  the  Catho- 
lic priest  was  almost  a  political  autocrat,  and  over  the  action  of  nearly  every  priest 
in  Ireland  Cardinal  Cu'len  had  control.  His  voice  was  practically  law  at  the  Holy 
See  in  regard  to  all  Irish  ecclesiastical  affairs;  a  few  clergymen  who  resisted  his 
will  were  summarily  crushed,  and  everyvacancy  in  the  episcopate  was  filled  with 
his  nominees. — Page  140  seq. 

The  book  is  written  in  a  dashing  style  Ten  years  hence  it  is  to  be 
hoped  Mr.  O'Connor  will  rewrite  the  book.  His  judgment  will  gain 
what  he  may  lose  in  fervor. — Benzigers  have  spared  no  expense  in  get- 
ting out  the  book.  It  is  a  credit  to  the  firm  and  will  be  an  ornament 
to  a  library.  We  would  have  it  understood  that  apart  from  his  theories, 
with  which  we  disagree,  Mr.  O'Connor  gives  such  a  curious  number  of 


2 54  THE  PASTOR. 


facts  from  the  story  of  those  terrible  famine  days  and  has  contrived  to 
gather  into  his  work  such  an  array  of  valuable  statistics,  as  to  make  his 
book  indispensable  to  those  who  would  understand  the  politics  of  the 

day. 

PRACTICAL  INSTRUCTIONS  FOR  NEW  CONFESSORS,  by  Fr.  Philip  M.  Salvatori,  S. 

J.,  edited  by  Fr.  Anthony  Ballerini,  S.  J.,  and  translated  from  the  Italian  by 

William  Plutch,  D.D.,  President  of  St.  Colman's  College,  Fermoy.     One  vol. 

I2mo.  cloth,  pp.  xx — 314.     Burns  and  Gates,  London — The  Cath.  Publication 

Society,  N.  Y.,  1885. 

The  gist  of  this  little  volume  is  expressed  in  the  following  sentence  : 
"  The  confessor's  duty  is  not  simply  to  listen  to  a  narrative  of  mis- 
deeds." The  first  part  to  p.  196  consists  of  Reflections  to  be  pro- 
posed to  various  classes  of  sinners  to  bring  them  to  contrition  ; 
the  second  part  instructs  the  confessor  how  to  proceed  in  cases  of 
perplexity.  With  the  signet  of  Ballerini's  approbation  on  this  part  we 
may  safely  presume  that  the  conclusions  arrived  at  rest  on  sound  theo- 
logical principles,  and  we  can  equally  presume  that  the  work  suffered 
nothing  in  the  matterof  theological  accuracy  at  the  hands  of  the  trans- 
lator. The  "Reflections"  are  good  enough  in  their  way,  but  the 
good  in  them  is  too  diluted.  Consoling  Thoughts  is  the  book  for  that 
purpose. 


BOOKS     RECEIVED. 

(Of  the  works  mentioned  below  Santi's  Prcekdiones  deserve  particu- 
lar notice.  We  would  also  direct  special  attention  to  the  Centenary 
Edition  of  St.  Liguori's  works,  the  first  two  volumes  of  which  have  al- 
ready appeared.  These  handsome  volumes  are  in  Benziger's  best  form.) 

CONSOLING  THOUGHTS  OF  ST.  FRANCIS  OF  SALES,  gathered  from  his  writings  and 
arranged  in  order  by  the  Rev.  Pere  Huguet,  translated  from  the  seventh 
French  edition.  One  vol.  I2mo.  cloth,  pp.  339,  Pustet  &  Co.,  1886. 

JACOBI  LAINEZ,  Secundi  Praepositi  Generalis  Societatis  Jesu  Disputatioiies 
Tridentinae.  Ad  manuscriptoium  fidem  edidit  et  commentariis  historicis 
instruxit  Hartmannus  Grisar  S.  J.  Hist.  Eccl.  in  universitate  OEnipontana  prof. 
P.  O.  Two  vols.  octavo  pp.  (Vol.  I.)  618,  (Vol.  II.)  653.  Felician  Rauch,  Ins- 
briick,  Pustet  &  Co.,  New  York,  1886. 

SANCTISSIMI  DOMINI  NOSTRI  LEONIS  D.  P.  PAPAE  XIII.  Letterae  Apostolica, 
quibus  extraordinarium  Jubilaeum  indicitur,  in  usum  cleri  practicis  notis  illus- 
tratae.  Cura  A.  Konings,  C.  SS.  R.  Editio  nova  huic  jubilaeo  accommodata 
ab  H.  Kuper,  C.  SS.  R.  Paper,  i6mo.  pp.  67.  Benziger  Bros.,  1886. 

UNE  CATECHISME  DE  DOCTRINE  CHRETIENNE,  prepare  et  ordonne  par  le  Troi- 


NOTICES  OF  BOOKS. 


255 


sieme  Concile  General  de  Baltimore.     Traduit  et  public  par  1'autorite  ecclesi- 
astique.      Benziger  Bros. 

(In  French  also,  published  by  the  same  firm,  the  Abridgement  of  the  Baltimore 
Catechism.) 

THE  LEPERS  OF  MOLOKAI.      By  Charles  Warren  Stoddard,  and 
WHAT  THE  CHURCH  HAS  DONE  FOR  SCIENCE.      By  the  Rev.   John  A.  Zahmr 

C.  S.  C.     The  "  Ave  Maria"  Press,  Notre  Dame,  Indiana. 

LIFE  OF  THE  YEN.  SERVANT  OF  GOD,  CLEMENT  MARIA  HOFBAUER,  Vic.  GEN. 
OF  THE  CONGREGATION  OF  THE  MOST  HOLY  REDEEMER,  by  Father  R.  P. 
Haringer,  translated  into  English  by  Lady  Herbert.  Octavo,  cloth,  pp.  xvm — 
376.  Pustet  &  Co.,  New  York. 

THE    SPIRITS    OF  DARKNESS  AND  THEIR  MANIFESTATIONS    ON    EARTH;  or, 
Ancient,  and  Modern  Spiritualism.     By  Rev.  John  Gmeiner.     One  vol.  I2mo. 
paper,  pp.  267.     Hoffman  Bros,  Milwaukee  and  Chicago,  1886. 
PRAXIS   SYNODALS  :     Manuale  Synodi    dioecesanae   ac   provincialis   celebrandae. 

Lditio cmendata.     Duodecimo,  cloth,  pp.  96.     Benziger  Bros.,   1886. 
THE  FOLLOWING  OF  CHRIST,  by  John  Tauler:     Done  into  English  by  J.  R.  Mo- 
rell.     24mo.  pp.  328,     Burns  and  Oates,  (Catholic  Publication  Society  J  1885. 
This    little  book  is  not  to  be  confounded  with  the  immortal  work  of 
a  Kempis. 

PRIMITIVE  CHRISTIANITY  AND  THE  CATHOLIC  CHURCH,  compiled  from  Rev.  G. 
Ott's  and  de  Rossi's  works  on  the  Catacombs  by  Rev.  Const.  Hergenroether. 
One  vol.  small  quarto,  richly  illustrated,  pp.  280.  Pustet  &  Co.,  1886. 
DE  ECCLESIA  ET  STATU  JURIDICE  CONSIDERATIS.  Auctore  Ludovico  Hammer- 
stein,  S.  J.  Octavo,  pp.  ix— 239.  Treves  (Prussia;  Dasbach  and  Keil,  1886. 
( Pustet  &  Co.) 

"Jam  transmiseramus  libellum  ut  imprimeretur,  quum,  ecce,  prodit 
Encyclica  Immortale  Dei,  quae  plurimum  in  rebus,  quse  ad  Ecclesiam 
et  Statum  pertinent,  versatur.     Paratissimi   eramus  ad  emendandum, 
quodcumque   forte  in  iis,  quae  scripseramus,  minus  consonum  videri 
posset  principiis  a  Christi  Vicario  stabilitis.      Sed  quod  maximo   nos 
affecit  gaudio  nihil  ejusmodi  invenimus." — Preface. 
IMPEDTMENTORUM  MATRIMONK  SYNOPSIS  seu  Brevis  Expositio  ad  usum  Semina- 
riorum.     Auctore  G.  Allegre.     Octavo,  pp.  80,  Cadiaux  et  Derome,  Montreal, 
1886. 

LIFE  OF  MARGARET  CLITHEROW,  by  Lsetitia  Selwyn  Oliver,  with  a  preface  by 
Father  John  Morris,  S.  J.  Duodecimo,  pp.  190.  Burns  and  Oates  (Cath.. 
Publication  Society)  1886. 

THE  CHRISTIAN  STATE  OF  LIFE,  OR  SERMONS  ON  THE  PRINCIPAL  DUTIES  OF 
CHRISTIANS  IN  GENERAL,  AND  OF  DIFFERENT  STATES  IN  PARTICULAR,  in 
seventy-six  sermons,  by  the  Rev.  Father  Francis  Hunolt,  S.  J.,  translated  from 
the  German  edition  of  1740  by  the  Rev.  J.  Allen,  D.D.  Two  vols.  octavo,  pp. 
468  and  536.  Benziger  Bros.,  1886. 

COMPENDIUM  GRADUALIS  ET  MISSALIS  ROMANI  CONCINNATUM  EX  EDITIONIBUS 
TYPICIS,    cura  et   auctoritate   Sacrorum   Rituum  Congregationis    publicatis. 
Small  octavo  pp.  (in  five  series)  692.     Pustet  &  Co.,  1886. 
"  Compendium  ad  earum  ecclesiarum  commoditatem  est  ordinatum 
in  quibus  missa  tantum  diebus  Dominicis  festisque  cantari  solet." 


256  THE    PASTOR. 


PKECKS  ANTE  ET  POST  MISSAM  PRO  OPPORTUNITATE  SACERDOTIS  DICEND/E. 
ACCEDUNT  HYMNJ,  LITANI^E  ALL^QUE  PRECES  IN  FREQUENJ  IORIBUS  PUBLI- 
C1S  SUPPLICATIONIBUS  USITAT.E.  32  mo,  red  and  black,  pp.  124. 

THE  CATHOLIC  CONTROVERSY,  (Library  of  St.  Francis  De  Sales)  translated  by  the 
Rev.  Henry  Benedict  Mackey,  O.  S.  B.  Octavo,  pp.  xl — 392.  Burns  and  Cates 
(Cath.  Publication  Society)  1886. 

PREPARATION  FOR  DEATH,  OR  CONSIDERATIONS  ON  THE  ETERNAL  TRUTHS,  use- 
ful for  all  as  meditations  and  serviceable  to  Priests  for  sermons.  By  St. 
Alphonsus  De  Liguori,  Doctor  of  the  Church.  Translated  from  the  Italian  : 
Edited  by  Rev.  Eugene  Grimm,  C.SS.R. — Centenary  Edition  of  the  Com- 
plete Works  of  St.  Liguori.  — Ascetical  Works,  Vol.  I.  Octavo,  pp.  473.  Ben- 
ziger  Bros.  1886. 

THE  WAY  OF  SALVATION  AND  OF  PERFECTION,  Meditations— Pious  Reflections 
—  Spiritual  Treatises.  By  St.  Alphonsus  de  Liguori,  Doctor  of  the  Church. 
Edited  by  Rev.  Eugene  Grimm,  C.SS.R. — Centenary  Edition — Ascetical 
Works,  Vol.  II.  Octavo,  pp.  515.  Benziger  Bros.  1886. 

LEAVES  FROM  ST.  AUGUSTINE,  by  Mary  H.  Allies.  Edited  by  T.  W.  Allies,  K.  C. 
S.  G.  Octavo,  pp.  xii — 483.  Burns  and  Gates  (Cath.  Publication  Society)  1886. 

SERMONS  FROM  THE  FLEMISH  (First  Series)  SERMONS  FOR  ALL  THE  SUNDAYS 
OF  THE  YEAR.  Translated  by  a  Catholic  Priest.  Volumes  I.  and  II.,  (con- 
taining Sermons  for  the  Sundays  from  the  beginning  of  Advent  to  the  fourth 
Sunday  of  Lent,  inclusive)  in  small  octavo.  Benziger  Bros. 

PR/ELECTIONES  JURIS  CANONICI,  quas  juxta  ordinem  Decretalium  Gregorii  IX. 
tradebat  in  Scholis  Pont.  Seminarii  Romani.  Franciscus  Santi,  Professor. 
Three  volumes  (a  commentary,  title  by  title,  on  each  of  the  five  books  of  De- 
cretals) octavo, — Liber  I.  pp.  438,  Liber  II.  pp.  296,  Liber  III.  pp.  398, 
Liber  IV,  (De  Sponsalibus  et  Matrimonid),  pp.  248,  and  Liber  V.  pp.  151. 
Pustet&Co.  1886. 

MONTH  OF  MAY,  by  Father  Debussi,  S.  J.  Translated  by  Miss  Ella  McMahon, 
24mo.  pp.  359.  Benziger  Bros.  1886. 

THE  NEW  SODALITY  PRAYER  BOOK,  complied  from  approved  sources  by  a 
Priest  of  the  diocese  of  Fort  \Vayne.  24010.  pp.  363.  Pustet  &  Co.  1886. 

OTFICIA    PROPRIA    QU^    PRATER  OFFICIA  PRO  CLERO    ROMANO  INDULTA  IN 

ALIQUIBUS    DIOECESIBUS    STATUUM     FOZDERATORUM    AMERICA    REC1TAXTUR. 

Twelve  pages  in  form  of  the  new  Breviary.     Pustet  &  Co. 
CARDINAL    MANNING,  ARCHBISHOP  OF  WESTMINSTER,     with  notes.     By   John 

Oldcastle.  8vo  pp.  89.  Burns  and  Gates  (Cath.  Publication  Society,N.  Y.)  1886. 
CATHOLIC  MEMOIRS  AND  BIOGRAPHIES  OF  VERMONT  AND  NEW  HAMPSHIRE,  by 

L.    de    Goesbriand.    Bishop   of  Burlington,  Vt.       Octavo,    pp.     167,   1886. 

(Printed  for  the  author — to  be  had  of  any  Cath.  bookseller.) 
CATECHISM  OF  BALTIMORE,  WITH    ILLUSTRATIONS,    i2mo.   pp.   88.      Benziger 

Bros.,   1886. 
LIBER  STATUS  ANIMARUM  OR    CENSUS  BOOK   OF   CATHOLIC    PARISHES. -The 

most  convenient  and  complete  of  its  kind.— Four  inches  high  by  7  broad.   Can 

be  carried  in  the  pocket.      106  double   C  212)  pages   with   Index.     Kilroy  and 

Brennan,  Detroit,  Mich.,    1886. 
GOLDEN  SANDS  (Fourth  Series.)— LITTLE  COUNSELS  FOR  THE  SAXCTIFICATION   AND 

HAPPINESS  OF  DAILY  LIFE.— Translated  from  the  French  by  Miss  Ella  Mc- 
Mahon.    24mo.  pp.  183.     Benziger  Bros.  1886. 


O//0  magis  senti~e  •compunctlomm  quam  sclre  eju$  definition  em." — a  Kempis. 


VOL.  VI. 


JULY,  1886. 


No.  9. 


THE  MISSA.  PRO  POPULO. 


(Concluded.— See  Vol.  III. p.  353,  Vol.  IV. pp.  97,  154 .and  161.) 

42.  "  Et  oleum  et  operam  perdis  in  endeavoring  to  prove  the  obliga- 
tion  of  rectors  in  this  country  to  apply  for  the  people,  as  there  is  a. 
decision  of  the  Holy  See  to  the  contrary."     Suck  was  the  observation 
of  a  learned  friend   on  a  late  occasion  in  Baltimore.      It  is  just  pos- 
sible that  many  may  be  of  the  same  opinion*     If  such  a  decision  were 
known  to  exist  it  would  be  far  worse  than  folly  on  our  part  to  set 
about  arguing  it  down.     The  decision  referred  to  is  known  to  be  that 
which  emanated  from  the  Propaganda  March  23,  1863,  and  repeated, 
in  part,  in  response  to  a  supplication  of  the  Second  Plenary  Council. — 
Ada  et  Decreta  p.  CXLVIII.  and  p.  190.     We  are  not  without  the  hope 
that  we  can  convince  the  most  casual  reader  of  this  paper  that  the 
decision  of  1863  had   not  the   remotest  reference   to  rectors  in  the 
United  States  or  to  men  similarly  placed  in  any  quarter  of  the  globe. 

43.  But  before  proceeding  to  scan   that  decision  of  1863,  we  wish 
it  to  be  clearly  understood  that  the  Second  Plenary  Council  is  not  to 
be  quoted  as  authority  for  the  teaching  that  the  missa  pro  populo  is 
not  obligatory  in  the   United   States.     What   the    Propaganda   may 
decree  is  one  thing  ;  what  the  Fathers  of  the  Plenary  Council  enacted,, 
another.     Leaving    the    Propaganda's    decision  aside,   here   is   what 
the  Council   decreed  :     Parish  priests  and  all  others  in  actual  care 
of  souls  are  bound   to   apply   mass   every   Sunday  and  holiday  for 
the  people,   (n.  366)5  and,    further,    to   apply   also  for   the   people 
on  the  suppressed  holidays,  unless  they  obtain  a  dispensation,  which 
dispensation,  subject  to  certain  conditions,  bishops  in  this  country  are 
empowered   to  grant  for  cause,  (n.  367—  See  Facultates  Extraor dinar  ia 

Copyright,  Rev.  W.  J.  WISEMAN,  1886.     All  rights  reserved. 


258  .  THE  PASTOR. 


C.)  J  So  far  the  Fathers  certainly  give  no  intimation  that  they  enter- 
tained the  belief  that  rectors  are  exempt  from  the  obligation  of  applying 
for  the  people.  On  the  contrary,  it  seems  almost  a  necessary  inference 
from  these  decrees  that  the  Second  Plenary  Council  recognized  the 
existence  of  the  obligation.  Now  comes  decree  368  :  tl  Quum  vero 
Sacra  Congregatio  de  Propaganda  Fide  in  responsione  ad  Dubia 
qu£edam  de  missarum  applicatione  nuper  proposita,  statuerit  missio- 
naries qui  quovis  modo  suscipiunt  curam  animarum  in  aliquo  deter- 
minate loco,  neque  justitia  neque  caritate  teneri  ad  miesam  pro  populo 
festis  diebus  applicandam  :  Patres  opportunum  duxerunt,  supplican- 
dum  esse  ipsi  Sacrae  Congregationi,  ut  mentem  suam  hoc  de  re 
uberius  declarare,  ac  significare  dignetur  :  Utrum  responsio  praedicta 
complectatur  necne  missionaries  hujus  regionis,  ubi  paroeciae  canonice 
erectse  nondum  existunt."  There  the  action  of  the  Council  itself  ends 
in  regard  to  the  missa  pro  populo.  Whatever  may  have  been  done 
before  or  after  the  Council  by  the  Propaganda,  one  thing  is  certain 
that  the  Fathers  of  the  Second  Plenary  Council  did  not  teach  or  re- 
motely intimate  of  themselves  that  rectors  are  not  held  to  apply  for 
tthe  people.  In  nn.  366  and  367  the  general  law  of  the  Church  is 
distinctly  enunciated  and  its  observance  solemnly  inculcated.  In  n. 
368  the  Fathers  record  their  opinion  that  it  would  be  advisable  to 
solicit  an  explanation  of  a  decision  rendered  by  the  Propaganda  some 
years  previously.  All  we  want  here  granted  is  that  the  Second  Plenary 
'Council  is  erroneously  referred  to  as  authority  for  the  exemption  cf 
rectors  in  this  country  from  the  missa  pro  populo.  How  it  could  be 
quoted  as  authority, — conclusive  authority, — to  this  effect  by  those 
.boni  Homeri  of  ours,  Konings  and  Sabetti,  we  can  only  account  for  by 
saying  "erant  oculi  eorum  gravati,"  or  else  their pietas  forbade  them 
to  dissent  from  the  expressed  opinion  of  the  theologians  of  the  Tenth 
Provincial  Council  of  Baltimore.  We  can  now  examine  what  the 
Propaganda  did  in  regard  to  this  missa. 

44.  And  we  premise  by  stating  that  the  Propaganda  did  nothing  in 
ithe  matter  subsequent  to  the  time  of  the  Second  Plenary  Council — 
nothing  except  to  transmit  to  the  United  States  an  authenticated 
copy  of  the  decision  of  1863.  In  answer  to  enquiries  on  the  subject 
made  by  bishops  in  any  part  of  the  world,  a  similar  authenticated  copy 
•of  the  same  decision  is  forwarded.  That  decision  of  1863  was  for  the 

*)  4.  Permittendi  parochis  sibi  subjectis,  dummodo  justa  et  legitima  causa  con- 
currat,  ut  iis  diebus  festis, -quit  us  fideles  Apostolica  auctoritate  soluti  sunt  ab  ob- 
ligatione  missam  audiendi,  ipsi  ab  applicatione  pro  populo  abstinere  valcant, 
.dummodo  pro  modern  populo  in  ejusmodi  missa  specialiter  orent. 


THE  MISS  A  PRO  POPULO. 


259 


whole  Church  and  had  not  in  the  slightest  degree  any  special  reference 
to  the  United  States.  It  no  more  concerns  us  than  it  does  Italy  or 
Australia,  France  or  the  Sandwich  Islands,  It  is  true,  and  equally 
true,  of  every  place  that  vicars  Apostolic  and  missionaries  are  not 
bound  to  say  mass  for  the  people  unless  they  be  taking  the  place  of 
someone  who  would  be  ex-officio  bound  to  do  it,  unless  they  be  filling 
an  office  to  which  the  obligation  of  applying  for  the  people  is  attached. 
Outside  of  a  diocese  canonically  erected,  there  can  exist  no  obligation 
cf  applying  for  the  people  arising  from  the  law  Cum  semper, 1  (Supra 
pp.  26,  27,  28,)  in  as  much  as  no  one  in  such  places  can  possess 
proprio  nomine  the  officium  curam  anirnarum  habens  and  the  people 
are  without  a  shepherd  of  their  own, — simply  oves  Petri. 

45.  CANONICAL  ERECTION.  De  Angelis  (ad  Lib.  I.  Tit.  xxvni.  §.  6,) 
asks  ;  tl  Quandonam  sedes  episcopalis  ac  parochia  in  aliqua  regione 
dicatur  canonice  erecta  ?  "  As  to  episcopal  sees,  he  answers,  the  matter 
is  very  clear.  To  create  a  new  diocese  is  one  of  the  affairs  of  great 
moment  reserved  to  the  Sovereign  Pontiff.  Consequently  a  see  is 
canonically  erected,  and  that  without  a  shadow  of  doubt,  when  it  has 
been  established  by  the  Supreme  Pontiff.  It  may  be  added  that  the 
establishment  of  new  sees  is  an  act  of  the  Holy  See  always  accompanied 
by  every  external  solemnity. 

In  regard  to  the  canonical  erection  of  parishes  : — When  the  bishop 
designates  a  church  and  assigns  thereto  a  certain  rector  in  charge,  with 
a  congregation  within  certain  limits  for  him  to  attend — the  parish  is 
canonically  erected.  To  avoid  any  suspicion  of  interpreting  authorities 
to  square  with  any  preconceived  theory  of  our  own,  we  think  it  best  to 
quote  De  Angelis  in  his  own  words  : 

Hie  videndum  et  determinandum  est  quando  nam  Sedes  epis- 
copalis ac  parochia  in  aliqua  regione  dicatur  canonice  erecta.  Quoad 
Sedes  episcopates  sermo  satis  clarus  est :  cum  enim  erectio  epis- 
copalus  sit  una  ex  causis  majoribus  Summo  Pontifici  reservatis,  nos 
dicemus  sedem  episcopalem  canonice  erectam,  quam  scilicet  Sum- 
mus  Pontifex  fundavit,  et  in  hoc  nequit  oriri  dubium  ;  actus  siquidem 
isti  papales  solent  poni  cum  omni  quoque  externa  solemnitate.  In- 
geri  dubitatio  potest  relate  ad  canonicam  erectionem  parseciae,  quo 

l)  The  regular  Orders  and  missionary  congregations  have  laws  of  their  own,  gen- 
erally obliging  their  subjects  to  the  missa  pro  populo.  But  of  the  obligations  so 
created  we  are  not  speaking.  Such  obligations  are  voluntarily  assumed  by  the 
missionaries,  not  imposed  by  ecclesiastical  authority,  nor  do  they  exist  jure  divino. 
Those  having  actual  care  of  souls  are  obliged  to  apply  merely  because  they  have 
such  care — ex  iuso  officio. 


260  THE  PASTOR. 


conceplu  clare  tradito,  quaevis  difficultas  statim  disparebit.  Parsecia, 
prout  fusius  dicetur  in  Tit.  xxix.  Libri  Hi.  est  certa  alicujus  dioecesis 
ecclesia  ab  episcopo  designata,  quae  populnm  certis  limitibus  distinc- 
tum  et  circumscriptum  habet,  et  presbyterum  seu  rectorem  a  quo 
sacramenta,  verbum  divinum,  aliaque  spiritualia  eidem  exclusive  et 
ex-officio  ministrentur.  Quando  proinde  episcopus  ecclesiam  desig- 
navit  et  assignavit  populum  constitutum  in  loco  certis  limitibus 
circumscriptum,  ac  dedit  rectorem  certum  et  unicum,  tune  ex  Con- 
cilio  Tridentino  cap.  13,  sess.  24  de  Ref.  habetur  erectio  canonica 
parochiae.  Hoc  spectat  exclusive  ad  episcopos  locorum,  praesertim 
in  primaeva  parochiarum  divisione  et  est  eorum  precise  obligatio, 
quod  utrumque  constat  ex  citato  cap.  Concilii  Tridentini  ;  ac  non 
requiruntur  aliae  solemnitates  ad  hanc  divisionem  peragendam.  En 
quae  dicitur  realis  constitutio  paraeciae  aut  beneficii  parochialis." 

These  words  canonical!)?  erected  then  mean  simply,  whether  ap- 
plied to  a  diocese  or  parish,  duly  erected, — erected  by  those  having 
power  to  do  so.  There  is  nothing  recondite  or  mysterious  in  the 
word. 

46.  A  diocese  may  be  canonically  erected  and  be  without  a  bishop. 
In  fact  prius  est  esse  quam  regi,  and  the  see  or  cathedral  church  is 
chosen  and  the  limits  of  the  new  diocese  generally  denned  before  the 
bishop  is  or  can  be  appointed.  But  for  reasons  satisfactory  to  the 
Holy  See  the  diocese  thus  canonically  erected  may  be  left  without  a 
bishop  and  be  governed  by  a  Vicar  apostolic  or  administrator  who 
may  be  in,  or  not  in,  episcopal  Orders.  As  administrator  of  the  dio- 
cese the  person  so  placed  in  charge  fills  an  office  curam  animarum 
annexam  habens,  and  is  consequently  bound  to  apply  for  the  people. 
That  is  the  plain  meaning  of  the  decision  of  '63  : — Are  Vicars  apos- 
tolic and  missionaries  bound,  etc.  JVo}  unless  they  be  sent  to  take  the 
place  of  legitimate  pastors  in  a  diocese  or  parish  canonicaliy  erected. 
A  diocese  may  become  vacant  by  the  death,  resignation  or  removal  of 
the  bishop  and  another  bishop — a  titular  bishop — or  a  missionary  be 
appointed  administrator.  As  administrator  he  must  apply  pro  populo. 
Once  the  See  is  created  then  the  office  of  the  bishop  is  created.  That 
office  has  annexed  to  it  the  care  of  souls.  Whosoever  fills  the  office  is 
bound  to  the  duties  thereof,  one  of  which  is  to  apply  for  the  people.1 
Consequently  once  the  diocese  is  created  the  missa  pro  populo  for  the 
faithful  of  the  whole  diocese  is  obligatory.  Hence  it  will  be  under- 

*)  Titular  bishops  have  no  sees.  They  are  not  the  ordinaries  of  the  faithful  liv- 
ing in  the  localities  whence  their  title  is  taken.  As  titulars  they  have  not  the 
officium  episcopale. 


THE  MISS  A  PRO  POPULO,  261 

stood  how  two  vicars  Apostolic  may  be  found  exercising  jurisdiction 
in  contiguous  territories,  one  of  whom  would  be  bound  to  apply  for 
the  people  and  the  other  not  bound.  The  territory  A.  has  been 
canonically  erected  into  a  diocese.  Whoever  administers  it  as  Vicar 
Apostolic, — he  missus  est  ut  legitimi  pastoris  vices  gerat.  Though 
not  bishop  of  the  place  he  is  for  the  time  being  exercising  the  officium 
episcopale.  To  this  officium  the  cura  animarum  is  annexed  and 
consequently  the  Vicar  Apostolic  of  the  territory  A.  is  bound  to  apply 
pro  populo.  The  adjoining  territory  B.  has  not  been  erected  into  a 
diocese.  The  faithful  there  have  no  more  immediate  shepherd  than 
the  Holy  Father.  There  is  no  officium  episcopale  vacant  in  B. 
There  is  no  office  to  which  the  care  of  souls  is  linked  in  that  whole 
territory.  Consequently  the  Vicar  Apostolic  of  the  place  is  not  bound 
to  apply  for  the  people,  nor  is  any  priest,  secular  or  regular,  there 
ministering  to  the  spiritual  needs  of  the  faithful  bound  to  apply. 
They  are  not  filling  any  office  to  which  the  care  of  souls  is  annexed. 
They  are  missionaries, — simplices  verbi  Dei  praecones. 

With  these  few  words  of  explanation  we  cannot  conceive  how  a 
doubt  can  exist  as  to  the  import  of  the  reply  :  No,  vicars  apostolic 
and  missionaries  are  not  bound.  They  may  be,  however,  in  places 
where  sees  and  parishes  have  been  canonically  erected,  if  in  these 
places  they  be  entrusted  with  an  office  to  which  the  care  of  souls  is 
annexed — Si  legitimorum  pastorum  vices  gerant. 

47.  MISSIONARIES.  Missionaries  are  priests  affiliated  to  no  diocese — 
"  Ex  praxi  Ecclesiae,"  says  Tarquini,  "  eruitur  missionarios  addictos  non 
esse  alicui  sedi  canonico  titulo."  A  regular  priest  may,  with  permis- 
sion of  the  Holy  See  and  his  superiors,  be  placed  in  charge  of  a  parish 
by  the  bishop  of  the  diocese.  There  "vices  gerit  legitimi  pastoris." 
He  is  a  missionary,  yet  bound  to  apply  pro  populo.  The  question 
before  the  Sacred  Congregation  in  1863  was  in  regard  to  men  "nulli 
sedi  canonico  titulo  addicti."  This  expression  " canonico  titulo"  is 
to  be  understood  as  the  expression  before  explained  "canonice 
erecta."  It  merely  means  legitimately  affiliated  to  the  diocese,  one  of 
the  diocesan  clergy.  Now  it  will  be  patent  to  any  one  reading  the 
VOTUM  of  Fr.  Tarquini 1  that  the  Dubia  submitted  to  the  Sacred 
Congregation  in  1863,  concerned  none  but  priests  who  are  affiliated 
to  no  diocese,  who  form  no  part  of  a  diocesan  clergy.  And  this 
being  the  case,  it  is  amazing  to  see  a  ruling  which  most  emphatically 
and  expressly  was  not  for  diocesan  clergy  in  any  part  of  the  world, 

3)  It  may  be  seen  in  the  first  vol.  of  the  Acta  S.  Sedis,  p.  389,  or  in  the  Thesau- 
rus Res.  S.  C.  Concilii,  (Muhlbauer,)  Vol.  I.  p.  921. 


26z  THE  PASTOR. 


persistently  and  obstinately  applied  in  these  parts  to  the  clergy  of 
New  York,  Philadelphia,  Baltimore,  etc.  Those  clergy  are  curati 
(cures)  in  care  of  souls,  or  they  are  vicars  of  the  curati^  but  not  mis- 
sionaries, as  the  word  is  understood  by  canonists  and  as  the  word  was 
used  by  Fr.  Tarquini  and  by  the  Sacred  Congregation  in  the  query 
and  reply  of  1863.  Whether  rectors  in  the  United  States  then  be 
bound  to  the  missa  pro  populo  or  not,  they  cannot  appeal  to  that  de- 
cision of '63  ;  for  expressly  and  professedly  it  had  no  application  to 
them.  If  it  had,  Fr.  Tarquini  did  not  know  what  the  question  was  on 
which  he  was  directed  to  write  the  VOTUM.  To  suppose  this  would 
be  absurd.  He  was  called  on  to  write  as  to  the  obligation  of  rnissim- 
aries.  Very  naturally  he  defines  who  missionaries  are.  They  are 
priests,  religious  or  secular,  (authorized  Congregations  as  that  of 
"Picpus,")  qui  nulli  sedi  episcopali  sunt  addicti.  Of  them  he  said  : 
They  are  not  bound  unless,  etc.  :  and  so  decided  the  Sacred  Congrega- 
tion. Now.  how  on  earth  such  a  decision  could  ever  have  been  ap- 
plied to  the  diocesan  clergy  of  the  United  States,  passes  comprehension. 
That  it  has  been  applied  by  some,  how  few  or  how  many  it  were  not 
easy  to  say,  is  beyond  controversy  ;  and  their  motto,  once  gone  wrong, 
seems  to  be  Plutot  mourir  qw  changer. 

48.  The  radix  of  the  obligation  in  question  is  the  cur  a  animarum, 
not  acts  of  charity.  A  retired  priest  having  the  faculties  of  the  diocese, 
may  be  doing  more  parish  work  than  the  rector  of  the  parish  ;  his 
ministrations  to  the  people  may  be  both  more  frequent  and  more  ser- 
viceable than  those  of  the  rector.  But  he  has  not  the  cura  animarurn. 
He  is  doing  missionary  work  and  so,  for  the  time  being,  may  be  de- 
scribed as  a  missionary.  But  this  only  in  a  loose  sense.  Canonists 
or  theologians  would  not  write  of  him  as  a  missionary.  Of  course 
such  a  priest,  though  doing  all  or  most  of  the  parish  work,  is  not  bound 
to  apply  for  the  people.  But  if  the  rector  be  sick,  absent  or  incapaci- 
tated for  any  cause,  and  the  retired  priest  accept  the  appointment  to 
supply  his  pi  ice  temporarily,  he  would  then  be  bound  quia  legitimi 
pastoris  vices  gereret.  He  is,  though  only  temporarily,  filling  an  office 
to  which  the  cura  animarum  is  annexed.  But  he  would  not  in  any 
position  be  strictly  speaking  a  missionary,  for  he  remains  subject  to 
his  bishop,  sedi  addictus,  and  was  dispensed  and  continues  dispensed 
from  diocesan  duty  only  by  the  diocesan  authority  and  law,  and  his 

*)  Assistant-pastor  is  an  equivocal,  or  perhaps  we  should  rather  say  meaningless, 
expression.  The  pastor  or  rector  may  have  assistants,  but  there  are  no  assistant 
pastors.  These  assistants  may  properly  be  called  vicars  quia  vice  paiochi  agunt. 
But  in  his  pastorate  they  have  no  share.  The  pastorale  is  one  and  indivisible. 


THE  MiSSA  PRO  POPULO 


263 


promitto  uttered  at  ordination  still  binds  him  to  obedience  to  the  ordi- 
nary of  his  diocese. 

Instead  of  the  retired  priest  we  can  equally  suppose  any  secular 
priest  obtaining  a  dispensation  from  diocesan  duty  from  his  bishop 
and  giving  himself  in  subordination,  of  course  to  those  charged  with 
the  care  of  souls,  to  missionary  work.  But  this  priest,  or  any  number  of 
such,  without  the  intervention  of  the  Holy  See,  remains  sedi  addictus 
and  can  be  recalled  at  any  time  by  his  bishop  to  diocesan  work;  doing 
missionary  work  he  is  no  more  a  missionary  than  he  would  be 
a  horse  if  harnessed  to  a  buggy.  Addictus  manet  sedi  episcopali  and 
in  the  words  of  Father  Tarquini,  "ex  praxi  Ecclesiae  eruitur  missio- 
narios  addictos  non  esse  alicui  sedi,  canonico  titulo."  Saving  special 
contracts,  missionaries  are  men  not  bound  to  a  diocese  ncr  a  diocese  to 
them. 

49.  The  radix  of  the  missa  pro  populo  is  the  cura  ani- 
marum,  —  "omnibus  quibus  cura  animarum  commissa  est." — Bene- 
dict XIV.  The  following  passage  from  Tarquini  is  so  full  and  clear 
and  to  the  point  we  cannot  forbear  quoting  it  at  length  in  favor  of 
readers  who  may  not  be  able  to  consult  the  original  :  "  Multi  sunt 
qui  dicuntur  habere  animarum  curam.  Primo  illi  sunt  .  qui 
beneficium  aliquod  habent,  cum  quo  directe  et  principaliter  connec- 
titur  ejusmodi  officium,  ut  sunt  episcopi  et  parochi,  quocumque  vo- 
centur  nomine.  Secundo  illi  qui  in  casu  dicti  beneficii  vacantis,  vei 
etiam  illi  qui  actu  officium  exercent,  dum  cura  habitualis  aliis  inest, 
vel  in  alio  simili  casu  personam  alienam  repraesentant,  cujus  officium 
exercent :  tales  sunt  vicarii  curati,  sive  perpetui  sive  temporanei  et 
amovibiles;  vicarii  Apostolici,  qui  suspensa  episcoporum  nominatione, 
mittuntur  ad  regendam  ecclesiam  canonice  erectam  in  sedem  episco- 
palem,  vel  illi  administrators  ecclesiarum  pariter  episcopalium,  qui 
ponuntur  in  locum  episcopi  absentis  de  cujus  vita  ignoratur,  vel  ali- 
cujus  episcopi  a  divinis  suspensi  etc.  Teriio  pastorum  coadjutores, 
qui  non  subintrant  in  eorum  locum,  sed  coadjuvant,  cujusmodi  sunt 
capellani  a  parochis  stipendiati,  etiamsi  constituantur  in  aliqua  suc- 
cursali  ecclesia ;  vel  suffraganei,  si  de  episcopis  agatur,  qui  dari  so- 
lent  non  populo  sed  episcopo,  ut  eum  coadjuvent  in  pontificalibus  tan- 
turn.  Quarto  illi,  qui  tantum  ex  charitate  sacramenta  administrant, 
cujusmodi  sunt  quidam  sacerdotes  Regulares  vel  etiam  saeculares,  qui, 
diebus  saltern  festis,  assistunt  alicui  parseciae  derelictae  :  ad  quern  or- 
dinem  referri  possunt  missionarii,  qui,  commendabili  generositate,  in 
longmquas  regiones  emigrant,  vel  ad  seremlam  Christ!  Seivatoris 
fidem,  vel  ad  colendam  eandern  fidem  in  Christianis  populis,  in  qui- 


264  THE  PASTOR. 


bus  nunquam  parseciae  canonice  erectae  sunt ;  vel  etiam  illi  vicarii 
Apostolici,  inter  missionaries,  qui  in  easdem  regiones  proficiscuntur  in 
quibus  nunquam  erecta  fuit  episcopalis  sedes.  Hi  omnes  dici  pos- 
sunt,  quibus  animarum  cura  commissa  est.  Verum  opinabatur  con- 
suitor,  illos  tanturn  sub  Tridentina  lege  (Sess.  xxm.  Cap.  i.  de  Re/.} 
comprehendi,  qui  ad  duos  priores  ordines  referuntur. 

Ut  hoc  ostenderet  in  examen  revocabat  Tridentinum  decretum,  se- 
cundum  quod  illi  tantum  animarum  pastores  tenentur  ad  sacrincium 
pro  populo  offerendum,  qui  a  Concilio  in  eodem  capite  obligantur  ad 
residendum.  Qui  vero  sint,  qui  in  eo  capite  ad  residentiam  obligen- 
tur,  indicantur  hisce  verbis  :  I.  Omnes  patriarchalibus  primatialibus, 
metropolitanis  ac  cathedralibus  ecclesiis  quibuscumque  quocumque  nomine  et 
titulo  prcefectos.  II.  Curatis  inferior ibus,  et  aliis  quibuscumque,  qui  bene- 
ficium  aliquod  ecclesiasticum  cur  am  animarum  habens  obtinent. 

Porro  hisce  verbis,  illi  tantum  comprehenduntur  qui  ad  primum 
supra  indicatum  ordinem  pertinent,  et  aequalitate  rationis,  etiam  illi, 
qui  ad  alterum  spectant  ordinem.  Qui  enim  in  loco  alterius  ponitur, 
ut  personam  reprassentet,  et  omnia  ejusdem  exerceat  officia,  pro  una 
eademque  persona  habetur.  Coeteri  ergo  ab  obligatione  applicandi  mis- 
sam  pro  populo  soluti  manent.  Et  sane,  illi,  juxta  Tridentinam 
legem,  tenentur  sacrificia  offerre,  qui  tenentur  agnoscere  oves  suas. 
Porro  neque  capellani  stipendiati  a  parochis,  neque  suffraganei  in  pon- 
tificalibus  tantum,  qui  episcopis  dantur  et  non  populo,  neque  quilibet 
alius,  qui  alicui  derelicto  populo  succurrit  non  ex  titulo  pastorali  oves 
proprias  habent.  Ejusmodi  proinde  viri  sub  ea  lege  non  compre- 
henduntur. Neque  dicas  :  Si  missionarii  oves  proprias  non  haberent, 
illae  oves  essent  sine  pastore.  Falsum  siquidem  est  eas  esse  sine  pas- 
tore,  quando  sunt  oves  Petri, 

Haec  autem  omnia  confirmabantur  authenticis  declarationibus.  Et 
ut  brevitati  studeret  consultor  satis  sibi  fuit  in  medium  deducere  Con- 
stitutionem  Cum  semper  oblatas,  Benedicti  XIV. ,  qui  in  more  habe- 
bat  omnia  decreta  abunde  recolere,  quaa  ante  se  emissa  fuerant.  In 
hac  porro  Constitutione  nominantur  tantum  (i)  possessores  beneficii 
parochialis  etiam  tenuis  :  (2)  vicarii  parochiales  etiam  amovibiles  ad 
nutum  vel  ad  breve  tempus  constituti. — 

Hisce  adhuc  consultor  non  contentus,  ad  excludendos  apertius  ab 
hoc  obligatione  eos,  quos  iertio  et  quarto  loco,  numeraverat,  alia  ad- 
ducebat  argumenta,  quae  praesertim  missionarios  attingebant.  Mis- 
sionarii enim  comparari  possunt  cum  iis  sacerdotibus,  qui  ab  episco- 

*)  THE  PASTOR,  Vol.  III.  p.  354. 


THE  MISS  A  PRO  POP  VL  0.  26$ 

pis  exorati,  ad  aliquam  p.irceciam  derellctam  ex  charitate  l  accedunt  ut 
ibi  sacramenta  administrent.  Ejusmodi  autem  sacerdotes,  communi 
existimatione,  nunquam  habiti  sunt  obligatione  obstricti  ad  missam 
applicandam  pro  populo,  licet  sua  generositate  saepe  earn  applicare  so 
leant.  Quod  si  differentia  intersit,  ea  in  favorem  oedatmissionariorurn. 
Neque  dicas  missionaries  interdum  stipendia  recipere.  Nam  ejusmo- 
di  stipendia,  si  quae  sint,  ad  vitam  alendam  tribuuntur,  eleemosynae 
tantum  titulo,  ut  charitatis  opera  exercere  possint.2 

Acceditetiam  Ecclesiae  praxis,  ex  qua  eruitur  missionaries  addictos 
non  ess'e  alicui  sedi  canonico  titulo,  neque  habere  ordinariam  faculta- 
tem  adrrinistrandi  sacramenta,  quse  duo  sunt  parochis  essentialia  ;  sed 
eis  officium  tribui  propagandi  Catholicam  fidem  inter  varia  infidelium 
et  hereticorum  loca,  et  administrandi  conversis  ad  fidem  sacramenta 
necessaria,  facultatibus  plus  vel  minus  extraordinariis,  ceu  notat  Card., 
De  Laurea  qui  scribit  :  Munus  missionarii est  evangelium  fiaemque  Ca- 
tholicam,  in  locis  suce  missionis  Paganis,  Juaceis  atque  Hccretids  pr medicare 
et  sacramenta  eis  necessaria^  juxta  facilitates  sibi  concessas  a  mittente,  min- 
is t  rare. 

50.  Here  Tarquini's  conception  of  a  missionary  is  clearly  set  before 
us  : — a  priest  owing  canonical  obedience  to  no  ordinary,  attached  to 
no  diocese,  and  exercising  parochial  functions  (when  requested  to  ex- 
ercise them)  not  as  in  duty  bound,  but  voluntarily — ex  caritate.  He 
can  never  have  ordinary  jurisdiction, — a  flock  of  his  own, — though, 
he  may  be  a  locum  tenens  and  supply  the  place  and  perform  the  duties 
of  one  to  whose  office  ordinary  jurisdiction  belongs.2  He  is  merely  a 
preacher  of  the  word  of  God,  without  either  the  right  or  the  duty  to 
be  in  any  one  diocese  in  the  world  rather  than  another.  By  the  very 
nature  of  his  calling  he  can  never  have  the  cura  animarum,  :<  except  as 
another's  substitute.  It  was  of  missionaries  of  this  description  that 
Tarquini's  VOTUM  was  written.  It  was  of  these  missionaries,  belong- 
ing canonically  to  no  diocese,  that  the  S.  Congregation  spoke  when  it 
declared  that  such  men  are  never  bound  to  apply  pro  populo,  unless 

1)  It   will  be  perceived  that  the  missionaries  whom  Tarquini  had  in  view,  and 
on  whose  obligations  in  the  matter  of  the  missa  pro  populo  the  Sacred  Congrega- 
tion  was  about  to  pronounce,  were  men  who  owe  no  canonical  obedience   to   the 
bishop,  who  are  not  his  clergy,  nor  belonging  nor  affiliated  in  ar.y  way  to   the 
diocese. 

2)  The  very  idea  of  missionary,  as  conceived  by  Tarquini  and  the   Roman  Con- 
gregation, excluded  all*  and  every  person  in  duty  bound  to  the  service  of  a  diocese. 

3)  All  through  this  article  of  Fr.  Tarquini,. as  indeed  all  through  every  composi- 
tion on  the  disciplinary  laws  of  the  Church,  propositions  like  this   are  understood, 
to  be  qualified  by  some  such  phrase  as  :      Unless  by  an  act  of  the  Supreme  Pontiff. 


266  THE  PASTOR. 


they  happen  to  be  placed  as  substitutes  for  clergymen  to  whose  office, 
as  that  of  bishop  or  rector,  the  obligation  of  applying  for  the  people  is 
annexed  -.—Negative,  dummodo  (i)  non  agatur  de  locis  in  quibus  se- 
des  episcopalis  ac  paroeciae  canonice  erectae  jam  sint,  atque  (2)  ad  ea 
vicarius  Apostolicus  et  missionarii  missi  sint  ut  legitimorum  pastorum 
vices  gerant. 

Without  the  former  condition,  the  existence  of  the  see,  no  office  in 
the  territory  could  exist  to  which  the  cura  animarum  would  be  at- 
tached: the  second  condition  is  that  the  missionary  fill  such  an  office 
as  a  substitute.  So  placed  he  is  actu  gerens  curam  animarum  and 
consequently  bound  to  apply  according  to  the  terms  of  Cum  semper 
and  Amantissimi. 

51.  We  have  now  disposed  of  two  of  the  authorities  quoted  in  proof 
of  the  exemption  of  rectors  in  the  United  States  from  the  obligation  of 
applying  for  the  people,  namely,  the  Second  Plenary  Council  and  the 
iPropaganda  decision  of  1863  regarding  missionaries. 

One  more  remains,  the  Kouvelle  Revue  Theologique,  vol.  14  (1882) 
534,  seq.  The  writer  proposes  to  himself  the  question:  An  quasi — 
parochi  teneantur  missam  celebrare  pro  populo  ?  The  answer  is  fur- 
nished in  nine  paragraphs.  The  writer  in  the  Revue  is  perhaps  worth 
..quoting,  for  some  truths  or  truisms  of  canon  law  in  his  response. 
But  it  will  be  seen  that  his  response  could  hardly  be  fairly  -quoted  as 
.authority  for  the  doctrine  that  our  rectors  are  net  bound  to  the  missa 
pro  populo.  The  only  way  to  prove  this  satisfactorily,  is  to  give  the 
response  in  his  own  words.  Readers  will  then  be  able  to  see  and 
judge  for  themselves  whether  the  Revue  maintains  or  attempts  to  prove 
that  rectors  in  this  country  are  exempt  from  the  obligation,  and  will 
be  further  able  to  judge  as  to  the  force  of  the  arguments  he  employs. 

52.  The  third  and  last  authority  :— 

"An  quasi-parochi  teneantur  missam  celebrare  pro  populo? 

1°.  De  jure  divino  nulli  existunt/0s/0r<?s  animarum  proprie  dicti,  ac 
consequenter  ad  fructum  S.  Sacrificii  populo  applicandum  obligati, 
•piaster  Summum  Pontificem  et  episcopos  dicecesanos. 

2C.  Per  institutionem  parochiarum,  Ecclesia  communicavit  simplici- 
>bus  presbyteris,  intra  certos  limites  potestatem  ordinariam  in  fideles,  ac 
simul  obligationem  offerendi  S.  Sacrificium  pro  grege  suo. 

3°.  Radix  ergo  istius  obligationis  est  erectio  parochice  proprice  dicta, 
qua  deficiente,  sacerdotes,  quibus  certum  territorium  vel  cerise- per- 
sonae  committuntur  ab  episcopo,  nonnisi  jurisdictionem  delegatam 
'habere  queunt,  et  sunt  vicarii  episcopi  ad  hunc  effectum,  sicut  a  pud 
•pristinam  Fcclesiam. 


THE  MISS  A  PRO  POPULO.  267 

4°.  Parochia  semel  erecta,  per  se  destinatur  ad  habendum  parochum, 
scilicet  sacerdotem  jurisdictione  ordinaria  in  foro  sacramenti  Pceniten- 
tiae  praeditum,  et  alia  sacramenta  nomine  proptio  administrantem. 
Sacerdos  autem  ille  diversis  nominibus  designari  potest  v.  g.  Rectoris, 
Plebani,  imo  Vuarii  Parochi  (abi  parochia  unita  est  monasterio  vel 
capitulo,  quod  curam  habituahm  conservans,  praesentat  episcopo  sacer- 
dotem extraneum,  qui  curam  actualem  animarum  exerceat.)  Parum 
refert  utrum  sit  amovililis  vel  non,  lenefidaius  vel  non  (ubi  enirn  cura 
actualis  exercetur  per  unum  ex  membris  communitatis  cui  competit 
habitualis  cura,  verus  est  parochus,  quamvis  amovibilis  ad  nutum  episcopi 
et  superioris.) 

5°.  Fieri  tamen  potest,  quod  parochia  remaneat  vacant  sive  brevi  sive 
etiam  longo  tempore  (sicut  evenil  pro  dicecesibus  canonice  erectis,  quae 
nonnunquam  committuntur  administrators  apostolico)  ;  et  interim  com- 
mittitur  vel  vicino  parocho,  vel  administrator!  per  episcopum  deputato. 

6°.  His  pi-asm issis,  tenentur  ad  missam  populo  applicandam  (sive  per 
se  sive  rationabilem  ob  causam  per  alium)  :  I.  Quicumque  sunt  veri 
parochi,  scilicet  qui  jurisdicticnem  habent  ordinariam  in  foro  pceniten- 
tiali.  II.  Quicumque  parochiam  vacantem  administrant,  etiam  ad 
breve  tempus  (non  autem  sacerdos  deputatus  ad  auxilium  parochi  vel 
administratoris.) 

7°.  Ecclesia  jus  divinum  quoad  episcopos  determinans  (Encyclica  In 
supremo1}  illudque  ad  parochos  extendens  statuit  illos  obligari  ad  sacri- 
ficii  fructum  populo  applicandum,  quotiescumque  populus  audire  mis- 
sam tenetur  juxta  catalogum  ab  Urbano  VIII.  statutum,2  cui  adden- 
da est  I m macula ta  Conceptio. 

8°.  Recentioribus  temporibus,  benigna  Mater  Ecclesia,  in  favorem 
fidelium  qui  curis  hujus  sasculi  implicantur,  illos  exemit,  per  indulta 
variis  regionibus  concessa,  ab  obligatione  servandi  quaedam  festa  ;  sed 
Pius  IX.,  in  sua  Constitutione  Amantissimi  Redemptoris*  solemniter 
declaravit,  Ecclesiae  mentem  nunquam  fuisse,  ut  fideles  privarentur 
jure  pleno  quod  habebant  ad  orationes  et  S.  Sacrificia  pastorum 
suorum  ;  siquidem  supra  dicta  ratio  nequaquam  valet  ad  parochos  ab 
ista  obligatione  eximendos. — Unde  constat  nunc  parochos  teneri  sicut 
olim  ad  missam  populo  applicandam  in  festis  abrogatis. 

9<?.  Concedi  tamen  possunt  indulta  particularia,  quibus  obligatio 
parochorum  minuatur.  — Porro  quoad  episcopos  missionaries  apud 
Facilitates  extraordinarias,  quae  communiter  ipsis  impertiuntur,  articu- 

])  THE  PASTOR,  Vol.  III.  p.  363. 

?)  The  Catalogue  is  given  in  THE  PASTOR,  Vol.  III.  p.  359. 

3)  Found  in  THE  PASTOR,  Vol.  IV.  p.  107. 


268  THE  PASTOR. 


lus  sic  jacet :     '  Permittendi /rzr^Aw  sibi  subjectis, ut  iis  diebus 

festis,  quibus  fideles  apostolica  auctoritate  soluti  sunt  ab  obligatione 
missam  audiendi,  ipsi  ab  applicatione  pro  populo  abstinere  valeant, 
dummodo  pro  eodem  populo  in  ejusmodi  missa  specialiter  orent.' 

10°.  Ubi  nunquam  erecta  fuit  vera  parochia,  nulla  existit  obligatio 
hujusmodi,  neque  ex  justitia,  neque  ex  caritate,  ut  constat  ex  sequenti 
decreto." — The  writer  here  cites  Decretum  IV.  from  p.  CXLVIII.  of  the 
Ada  Decreta  of  the  Second  Plenary  Council  of  Baltimore. 

53.  We  cannot  for  the  life  of  us  see  how  that  page  of  the  Revue  can 
be  made  to  do  service  as  an  argument  against  the   thesis   that  rectors 
in   the  United  States  are  bound  to  the  missa  pro  populo.     The   con- 
clusion reached  in  the  Revue  is  :     No  parish,  no  obligation.      True,  of 
places  wherein   no  sees  have  been  erected.      But  parish  or   no  parish, 
where   a  see  has  been  erected  the  duplex  cura   animarum,--the  ordi- 
nary or  episcopal  and  the  actual  or  ministerial — has  been  created,  and 
there  the  duplex  missa  pro  populo  corresponding  to  this  duplex   cura 
is  thenceforward    obligatory.      Even  in    the   absurd   theory   that   the 
whole  diocese  might  be  regarded  as  a  single  parish,  the  missa  pro  pop- 
ulo for   the  parishioners  and  the  missa  for  the  faithful   of  the  diocese 
are  both  still  obligatory.     But  the  Holy  See  never  did  and   never  will 
erect  a  diocese  which  could  be  at  the  same  time  one  parish.     For  this 
would  suppose  it  possible  for  the  bishop  in  his  own  person  to  observe 
all  the  Church  laws  applicable  to  parish  priests  in  regard  to  their  pai- 
ishioners.     Take  the  simple  law  of  residence.      Can  a    man  be    fool 
enough  to  say  that  a  bishop  can  reside  physically  or  morally  as  con- 
templated by  Trent  with  the  several  distant  congregations   of  his  dio- 
cese !     It  would  be  only  toying  with  language  to  talk  of  a  diocese  as 
a  parish  and  the  bishop  as  parish  priest  thereof.     The   Revue  gets  at 
the  wrong  end  of  the  question  in  taking  as  a  principle  :    No  parish,  no 
obligation  : — It  should  be  :     fib  diocese,  no  obligation.     But,  given  the 
diocese,  not  a  missa  but  missse  pro  populo  are  at  once  obligatory.     A 
few  words  on  each  of  the  ten  paragraphs. 

54.  Speaking  in  general,  every  one  of  them  may  be  sense  or  non- 
sense as  you  choose  to  interpret  it.     To  begin  with  §.  i  ;  The  writer 
confuses  the  obligations  of  saying  mass  ALIQUANDO  raiione  sacerdotii  and 
applying  for  the  people  ratione  qffia'i.      On  both  scores  priests  are  as 
much  bound  as  bishops.— Supra.  §.  38,  p.  170. — Paragraph  2  :     The 
Church  did  not  create  the  obligation  for  priest  or  bishop.     It  is  inher- 
ent in  the  office  to  which  the  care  of  souls  is  annexed.  When  the  Pope 
places  a  bishop  over  a  diocese,  that  bishop  is  bound  jure  divino  to  ap- 
ply for  the  people  :  when  the  bishop  places  a  priest  over  a  parish,  that 


THE  MISS  A  PRO  POPULO.  269 

priest  is  bound  jure  divino  to  apply  for  the  people.  The  reason  in 
each  case  is  identical — the  actual  care  of  souls. 

That  word  ordinariam  is  set  down  in  this  paragraph  only  ad  fucum 
faciendum.  Every  rector  has  ordinary  jurisdiction  in  foro  interno. 
Paragraph  3  :  "  Radix  istius  obligationis  est  erectio  parochiae." — It  is 
not,  but  the  erectio  diocesis.  It  is  possible  to  conceive  of  a  diocese 
without  a  parish  but  the  one,  that  of  the  cathedral — though  no  such 
diocese  ever  existed  or  ever  will :  but  it  is  not  possible  to  conceive  of  a 
diocese  wherein  the  parochial  mass  is  not  obligatory.  "  Si  episcopi  . 

presbyteris  non  dent  nisi  administrationem,"  (of  the  different 

Churches  and  congregations  or  parishes)  "  tune  tales  sacerdotes  erunt 
vel  vicarii  perpetui  vel  temporaneiad  arbitrium  episcopi  statuti  de  quo- 
rum positione  jam  egimus.  Sed  nemo  inficias  ibit,  eos  teneri  ex  jus- 
titia,  quamdiu  illud  rnunus  occupant  ad  applicandam  missam  praedic- 
tis  diebus  pro  populo.  Quibus  adnotatis  quisque  facile  videt  quam 
rari  sint  casus  in  America  Septentrionali  Statuum  Unitorum  applica- 
tionis  Responsi  S.  Congregationis  de  Propaganda  Fide  jam  relati.1  Cum 
enim  jam  in  Concilio  primo  plenario  Baltimorensi  praescriptum  fuerit 
districtus  ecclesiasticus  intra  certos  limites  designare  atque  id  generali- 
ter  opere  expletum  sit  ;  cumque  ut  refertur  in  Actis  Concilii  Balti- 
morensis  II.  p.  76  (decree  in,  see  also  124)  sacerdos/r^/rzkr  in  uno- 
quoque  districtu  debuerit  praefici,  atque  ministerio  ejusdem  primi  Con- 
cilii fuerit  deputatus  n.  in.2  Hinc  sacerdotes  ita  deputati  ad  mi- 
nimum sunt  vicarii  temporanei  parochiarum,  et  proinde  ad  missam  ap- 
plicandam pro  populo  tenentur."  So  writes  De  Angelis  in  Tit.  28,  lib. 
I.  Deer. 

Paragraphs  4  and  5  may  pass.  In  paragraph  6  we  have  a  return  to 
the  ambiguity.  It  is  not  because  a  man  is  verus  parochus  or  verus 
episcopus  that  he  is  bound  to  apply  for  the  people.  He  may  be 
either,  created  such  honoris  causa,  or,  retaining  the  titulus,  transfer 
the  office  to  an  administrator.  In  this  case  our  verus  parochus  or  ve- 
rus episcopus  would  not  be  bound  to  apply  for  the  people.  •  Nor  is  it 
from  the  extent  or  quality  of  jurisdiction  possessed  that  the  obligation 
arises,  as  the  Revue  seems  to  intimate.  Call  him  parochus,  vicarius, 
curatus,  administrator,  any  name  whatever, — he  who  has  actual  care 
of  souls  "  qui  curam  gerit  animarum  "  he  is  bound  to  the  application 
and  none  other.  The  wiiter  in  the  Revue  could  not  have  had  clear 
and  well  defined  ideas  on  this  missa. 

J)  The  decision  in  regard  to  missionaries. 

2)  This  is  decree  IV.  of  the  First  Provincial  Council.  By  the  provisions  of  this 
decree  the  senior  in  appointment  is  eo  ipso  pastor.  The  other  prie=ts  are  his  as- 
sistants,— pastori  non  populo  dati. 


270  THE  PASTOR. 


Paragraph  7  is  ridiculous.  It  would  seem  as  if  it  were  Leo  XIII. 
defined  the  obligations  of  those  having  actual  care  of  souls.  The  En- 
cyclical In  Suprema  was  not  issued  for  those  having  the  immediate 
ministerial  care  of  souls  at  all  :  "  Ecclesiaykr  divinum  quoad  episco- 
pos  interpretans  et  determinans  (Encyclica  In  Supremo]  illudque  ad 
parochos  exhndens  etc."  That  is  false.  The  jus  divinum  ab  initio  et 
ex  natura  rei  obliged  all  priests  and  bishops  in  actual  care  of  souls  to 
apply  for  the  people.  All  the  Church  had  to  do  in  the  matter,  as  Leo 
XIII.  elegantly  says,  was  to  interpret  the  jus  divinum  and  declare  when 
the  positive  acts  were  called  for  in  fulfilment  of  the  law.  "Ego  in 
evangelicis  et  apostolicis  literis  video  prseceptum  esse  jejunium,  Quibus 
autem  diebus  non  oporteat  jejunare  et  quibus  oporteat,  praecepto  Do- 
mini vel  Apostolorum  non  invenio  defmitum." — S.  Augustinus  EpisL 
xxxv.  n.  25.  Leo  XIII.  in  the  Const.  In  Suprema  did  for  those  having  the 
ordinary  care  of  souls,  as  bishops  of  dioceses,  what  had  been  done  long 
before,  and  notably  by  Benedict  XIV.  Const  Cam  semper,  for  those 
having  the  actual  or  ministerial  care.  "Jus  divinum  quoad  episcopos 
interpretans  et  determinans  illudque  ad  parochos  extendens"  If  this 
writer  had  a  clear  conception  of  the  law  regarding  which  Benedict 
XIV.,  Pius  IX.  and  Leo  XIII.  issued  their  Constitutions,  his  powers  of 
expressing  his  ideas  are  certainly  very  limited.  Judging  only  from 
the  passages  quoted  from  the  Revue,  we  should  be  compelled  to  say 
that  he  did  not  himself  understand  the  subject  which  he  undertook  to 
explain. 

That  phrase  in  paragraph  7,  "  solemniter  declaravit,  Ecclesiae  men- 
tem  nunquam  fuisse,  ut  fideles  privarentur/wr^  phno  quod  habebant 
ad  orationes  et  S.  sacrificia  pastorum  suorum,"  again  betrays  the  writer's 
carelessness  or  ignorance.  It  is  not  because  the  people  possess  any 
jus  plenum  or  semiplenum  to  our  masses  that  we  are  bound  to  apply 
Sundays  and  holidays  pro  populo.  But  because  such  application  is 
an  integral  part  of  the  ministrations  required  of  him  by  divine  law 
who  has  care  of  souls.  Consequently,  salary  or  no  salary  from  the 
parish,  as  long  as  the  priest  retains  the  cura  animarum  he  retains  the 
obligation  of  applying  for  the  people.  By  the  law  of  charity,  a  person 
is  bound  to  give  alms.  But  neither  the  poor,  nor  churches,  nor  asy- 
lums, nor  any  other  work  of  charity  has  a  right  to  his  money.  Pius 
IX.,  in  the  Encyclical  A mantissimi^  did  not  say  that  the  faithful  have  a 
right  to  these  masses.  We  are  not  aware  that  such  an  assertion  was 
ever  made  by  any  theologian  except  the  writer  in  the  Revue.  Still  te- 
netur  ex  justitia  parochus  : — as  a  government  clerk  tenetur  ex  justitia 

*)  See  the  Encyclical,  p.  107. 


THE  MISS  A  PRO  POPUL  0.  271 

to  perform  his  functions  as  long  as  he  holds  the  office.  If  through  neg- 
lect of  duty  he  cause  a  loss  to  the  community  he  is  bound  to  re- 
pair the  damage  as  far  as  he  can.  Consequently,  there  was  room  in 
1858  for  the  Papal  condonatio1  in  favor  of  those  who  had  been  omitt- 
ing the  missa  pro  populo  on  suppressed  holidays,  because,  as  the  Holy 
Father  says,  "ex  hujusmodi  prcetermissione  fideles  illorum  locorum 
maximis  spiritualibus  fructibus  fuerunt  privati."  Everyone  will  see 
that  by  the  omission  the  faithful  were  deprived  of  nothing  to  which 
they  had  a  strict  right,  though  through  the  omission  to  apply  the  Holy 
Sacrifice  for  them  they  are  now  so  much  the  poorer  than  they  would 
otherwise  be. 

In  paragraph  9  the  writer  speaks  of  missionary  bishops.  There 
are  no  such  persons.  There  are  no.  quasi- parochi.  The  man 
who  invented  the  term  ought  to  have  a  monument — of  mud.  Para- 
graph io  is  hardly  worth  notice  and  whatever  it  may  call  for  has  been 
sufficiently  anticipated  in  the  early  parts  of  these  papers. 

To  recapitulate  :  (i)  The  Second  Plenary  Council  is  quite  gratui- 
tously and  erroneously  invoked  as  authority  for  the  teaching  that  rectors 
in  the  United  States  are  exempt  from  the  obligation  of  applying  for  the 
people.  (2)  The  decision  of  the  Propaganda  in  1863  to  the  effect 
that  missionaries  and  vicars  Apostolic  are  not  bound  to  the  missa  pro 
populo  has  no  bearing  whatever  on  diocesan  clergy,  whether  in  the 
United  States  or  elsewhere.  That  dlcision  concerned  only  missionaries 
in  the  proper  sense  of  the  word  qui  nulli  sedi  sunt  addicti.  (3)  The 
writer  in  the  Kouvdle  Revue  is  either  wholly  at  sea  on  the  missa  pro 
populo,  not  even  distinguishing  between  the  mass  ratione  sacerdotii 
and  the  application  ratione  ofHcii,  or  he  is  incapable  of  expressing 
himself  in  intelligible  language.  Besides  he  never  mentions  the  case 
of  our  rectors  at  all.  But  even  if  he  did  he  has  displayed  too  much  of 
the  kind  of  erudition  he  possesses  on  this  particular  subject  to  make 
his  opinion,  one  way  or  the  other,  worth  a  straw. 


])  We  would  direct  attention  to  the  text  of  the  condonatio,  §.  ix.  p.  114:  "  Nunc 
vero  paterni  animi  nostri  charitate  illorum  parochorum  tranquililati  prospicei  e  vo- 
lentes,  qui  ob  apertam  consuetudinem  memoratis  diebus  missam  pro  populo  ap- 
plicare  omiserunt,  eosdem  parochos  ab  omnibus  quibusque  prseteritis  omissionibus 
auctoritate  nostra  Apostolica  plenissime  absolvimus."  The  English  translation 
could  b2  more  exact. 


2?2  THE  PASTOR. 


EDUCATION  OF  OUR  CATHOLIC  DEAF-MUTE  CHILDREN. 

What  is  done,  and  what  ought  to  be  done,  by  ihe  Catholics  of  the 
United  States  for  their  deaf  and  dumb  children  ?  The  deaf  and  dumb 
child  should  certainly  be  instructed  in  the  most  necessary  articles  of 
faith,  as  the  existence  of  God,  the  reward  or  punishment  in  the  next 
life,  the  Most  Holy  Trinity,  etc.;  and  if  possible  it  should  be  taught  how 
to  receive  the  Sacraments  of  Penance  and  the  Holy  Eucharist ;  for 
this  the  parents  and  the  pastor  must  provide.  But  no  one  is  bound 
to  the  impossible.  If  more  is  wanted  for.  a  deaf-mute,  if  he  is  to 
learn  how  to  read  and  write,  etc.,  he  may  be  sent  to  some  institution  for 
deaf-mutes.  But  to  what  institution  ?  To  a  Catholic  or  to  a  State  in- 
stitution ?  We  are  in  general  well  provided  with  Catholic  orphan  asy- 
lums, Catholic  colleges  and  academies.  But  what  about  our  Cath- 
olic deaf  and  dumb  institutes?  And  what  proportion  of  our  Catholic 
deaf-mutes  are  there  instructed?  How  many  Catholic  deaf-mutes 
are  in  non-Catholic  institutes?  What,  if  a  Catholic  deaf  and 
dumb  child  is  in  greater  need  of  Catholic  institutions  than  the  or- 
phan ?  If  he  is  in  greater  danger  of  losing  his  faith  in  a  non-Catholic 
institution  than  the  orphan  in  a  State  institution,  and  the  Catholic 
boy  or  girl  in  a  Protestant  or  infidel  school? — Evidently  this  is  a  sub- 
ject of  some  irr.poitance,  not  only  «for  the  parents  of  deaf-mute  children 
and  for  pastors  having  such  children  in  their  congregations,  but  for  every 
thorough  and  sincere  Catholic,  both  priest  and  layman.  You 
would  feel  just  indignation  against  a  man  who  to  every  arpeal 
in  favor  of  poor  orphans,  etc.,  would  give  the  cold  answer  ;  "I  have 
no  children,"  or,  "I  have  provided  for  my  own  children/'  Now,  ap- 
ply the  rule  :  The  greater  the  need  and  suffering,  the  readier  should 
be  the  helping  hand  : — and  spiritual  need  or  danger  is  of  greater  con- 
sequence than  any  temporal  need  of  the  same  grade.  Every  Catholic 
(at  least  all  who  deserve  this  name)  will  admit  that  the  loss  of  the  true 
faith  is  far  more  lamentable  than  the  loss  of  earthly  goods,  than  the  loss 
of  life  itself.  In  this  light  of  faith  and  from  this  stand-point,  we  must 
consider  this  subject  of  our  Catholic  deaf-mute  children  in  the  United 
Siates.  Let  us  then  first  survey  the  field.  l 

])  The  statements  in  the  text  are  taken  from  the  American  Annals  for  the  Deaf  and 
Dumb  (18-5) ;  from  the  last  Report  of  the  Illinois  Institution  for  the  Education  of 
the  Deaf  and  Dumb  at  Jacksonville,  (Oct.  I,  1884)  ;  from  the  special  communications 
of  the  Superintendents  of  all  the  Catholic  Institutions  for  the  Deaf  and  Dumb  in  the 
United  States  and  from  other  reliable  sources. 


ED  CCA  TIOX  OF  OUR  CA  THOL1C  DEAF-MUTES.     273 


According  to  the  United  States  census  the  number  of  deaf-mutes  re- 
ported in  1880  was  33,878.  The  number  of  deaf-mutes  in  the  larger 
Slates  was  : 

Georgia 819  Missouri l>59& 

Illinois 2,202   New  Jersey 527 

Indiana 1,764   New  York 3,762 

Iowa ,..1,052    North  Carolina 1,032 

Kansas 651    Ohio .2,301 

Kentucky 1,275    Pennsylvania   ..." 3,079 

Louisiana  524   South  Carolina. 564 

Maryland. 97^    Tennessee , 1, 108 

Michigan 1,166  Texas 771 

Minnesota 500   Virginia   998 

Mississippi 606   West  Virginia 520 

Wisconsin i>°79 

Number  of  dtaf  mutes  in  the  principal  citits  ' 

New  York 718   Baltimore 169 

Philadelphia .          464    Boston 160 

Brooklyn 246    Cincinnati    136 

Chicago 204   New  Orleans 109 

St.  Louis 1 74   San  Francisco 76 

But  these  lists  cannot  claim  to  be  complete. 

According  to  the  "American  Annals  for  the  Deaf  and  Dumb," 
(Jan.,  1885),  the  number  of  institutions  for  deaf-mutes  in  the  U.  S. 
is  6r,  with  7,485  pupils  and  508  teachers. 

The  following  table  from  the  American  Annals  of  1885,  and  the 
latest  report  of  the  Illinois  Institution  gives  the  number  of  inmates 
in  the  larger  institutions  for  the  education  of  the  deaf  and  dumb  in 
the  U.  S.  : 

American  Asylum 176  Iowa  Institution   260 

New  York    Institution 369    California  "         I21 


Pennsylvania 

Kentucky 

Ohio 

Illinois 

Indiana 

Missouri 

Tennessee 

North  Carolina 

Wisconsin 

Michigan 


,  332  Kansas 

136  Maryland 

,407  Minnesota 

502  New  York  Imp'd 

,311  Clarke 

,207  St.  Joseph's 

.  118  Central  N.  York 

.  104  West'n  Penn. 

.  207  West'n  N.  York 

266  Nebraska 


,172 

•  99 
.129 
161 
.  91 
247 
153 

,102 
143 

93 


Of  these  61   institutions,  53  were  pubhc,  and  8  denominational  and 
private  schools,  3  of  which   were  Catholic. 

At  present  there  are  in  the  U.  S.  the  following  : 


27-t- 


THE  PASTOR. 


Catholic  Institutions  for  Deaf-Mutes  : 

1.  Le  Coulteux  St.  Mary's  Institution  for  the  improved  instruc- 

tion of  deaf-mutes  (Buffalo) 152  pupils. 

2.  St.  Joseph's  Institute,  (Fordham)  N.  Y -  247 

3.  St.  John's  Catholic  Deaf-Mute  Institute,  (St.  Francis)  Wis.  42       " 

4.  St.  Joseph's  Home  (409  S.  May  Str.)  Chicago 24 

5.  St.    Joseph's    Institution  for  the  Deaf  and    Dumb,  (two 

branches,)  St.  Louis  and  Hannibal,  Mo 32      " 

The  above  two  (Catholic)  institutions  in  the  State  of  New  York  are 
chartered  and  receive  State  aid.  (They  are  also  given  in  the  above 
table  of  State  institutions. ) 

The  St.  Joseph's  (Fordham)  institution  is  divided  into  three  branch- 
es. The  principal  one  is  located  at  Fordham  and  numbers  about 
100  pupils,  all  girls.  In  the  department  at  Throgg's  Neck  there  are 
about  the  same  number  of  boys,  and  in  the  Brooklyn  branch  there 
are  47  girls. 

For  all  the  United  States,  leaving  out  New  York,  we  have  then 
three  Catholic  deaf-mute  institutions  educating  98  deaf-mute  chil- 
dren. Including  the  399  pupils  of  the  N.  Y.  Catholic  (State)  institu- 
tions, the  entire  number  of  pupils  in  our  Catholic  deaf-mute  institu- 
tions (497)  do  not  reach  the  number  of  the  one  Illinois  Institution 
of  Jacksonville  (502). — The  S'ate  of  New  York  has  about  four  times 
as  many  Catholic  pupils  as  all  the  others  States  together.  And  from 
the  very  State  of  New  York  the  principal  of  the  Catholic  deaf-mute 
institution  at  Fordham  wrote  (March  20,  1886):  "We  endeavor 
to  give  our  pupils  all  the  advantages  that  are  offered  them  in  other 
institutions  ;  but,  in  spite  of  this,  it  is  probable  that  no  less  than  one- 
third  of  our  Catholic  deaf-mutes  enter  Protestant  institutions,  from 
which,  in  the  course  of  a  few  years,  they  return,  Catholics  in  name 
only,  and  often  not  even  this.  The  number  of  deaf-mutes  there 
educated  is  very  large.  A  Sunday-school  has  been  opened  for  their 
instruction  at  St.  Francis  Xavier's,  New  York  city.  The  classes 
are  well  attended,  but  it  is  almost  impossible  to  remove  the 
prejudices  which  they  have  imbibed  in  these  institutions,  and  it 
is  no  unusual  thing  for  them  to  disavow  all  belief  in  the  Real 
Presence." 

The  three  Catholic  institutions  outside  of  New  York  were  opened  but 
recently:  the  one  at  St.  Francis, ;  Milwaukee  Co.,  Wisconsin,  in  1876. 
The  St.  Joseph's  institution  ^n  the  archdiocese  of  St.  Louis  is  also 
divided  into  two  branches  ;  the  one  at  Hannibal,  Mo.,  for  boys,  was 
opened  about  three  years  ago  ;  the  other,  in  the  city  of  St.  louis  (No. 


EDUCATION  OF  OUR  CATHOLIC  DEAF-MUTES.     275 

iS-ty  Cass  Ave.)    for   girls,  (taking    also    boys   as    day   scholars)    was 
opened  last  year. 

An  interesting  and  peculiar  note  about  a  school  for  deaf  and  dumb 
children  in  St.  Louis  of  former  times  is  contained  in  "  Life  of  the  Very 
Rev.  Felix  De  Andreis,  C.  M."  (published  in  Baltimore  1861)  :  "In 
a  memoir  written  by  Bishop  Rosati  and  published  in  1840  it  is  said  : 
1  In  the  colleges  and  schools  for  boys,  there  are  24.5  students,  69  or- 
phans, and  226  day-scholars.  .  .  There  is  also  a  school  for  deaf  and 
dumb  female  children,'"  (page  243).  This  was  more  than  46  years  ago. 
(It  was  in  charge  of  the  Sisters  cf  St.  Joseph,  who  had  been  specially 
prepared  for  this  work  in  France  ;  the  same  religious  community 
who  at  present  conduct  the  institutions  in  St.  Louis,  Hannibal  and 
Buffalo.) 

A  mere  glance  at  these  facts  must  convince  us  that  at  present  our 
provisions  for  the  education  and  instruction  of  our  deaf-mutes 
is  (at  least  outside  of  the  State  of  New  York)  altogether  inadequate  for 
a  Catholic  population  of  seven  or  eight  millions.  Only  98  Catholic 
deaf-mutes  in  our  own  institutions  outside  of  New  York  !  Nor  is 
this  in  proportion  to  the  provisions  made  for  other  classes  of  Catholic 
children  and  helpless  or  destitute  and  suffering  people.  Think  of  all 
our  Catholic  schools,  colleges,  and  academies,  of  our  orphan  asy- 
lums, hospitals,  homes  for  the  aged,  houses  of  the  Good  Shepherd, 
foundling  asylums,  insane  asylums,  etc. 

What  is  the  cause  of  this  ?  Are  our  deaf-mutes  forgotten  because 
their  number  is  comparatively  small  ?  But  the  above  tables  show 
that  it  is  indeed  large  enough  to  claim  our  effective  sympathy.  Or 
are  they  forgotten  because  their  sad  condition  and  need  do  not  mani- 
fest themselves  exteriorly  in  so  conspicuous  a  manner, — or  because 
the  State  institutions  are  considered  sufficient  for  their  Catholic  in- 
struction and  education  ? 

The  deaf-mute  child  has  a  stronger  claim  to  our  charity,  —  if  it  be 
truly  enlightened,  supernatural  charity, — than  perhaps  all  other  help- 
less, destitute  children,  the  orphan,  the  blind,  etc.  An  able  writer  in 
a  secular  monthly  (Fr.  Leslie's  Popular  Monthly,  May,  1885),  says: 
"  Human  nature  is  subject  to  many  infirmities,  all  deserving  of  com- 
passion and  help  from  those  more  fortunate  ones  whom  Providence 
has  exempted  from  them.  But  amongst  them  all,  there  is  none  more 
deserving  of  our  pity,  and  also  so  wtll  repaying  any  pains  taken  to  better 
their  condition,  than  the  deaf  and  dumb  .  .  ."  Daily  experience  proves  that 
their  souls  are  like  a  richly-furnished  apartment  which  is  in  darkness. 
They  are  as  capable  of  being  taught  and  of  attaining  to  a  high  state 


276  THE    PASTOR. 


of  intellectual  activity  as  hearing  persons,  but  they  must  be  taught  by 
particular  methods  and  subject  to  special  training.  It  was  not  till  the 
advent  of  Christianity  that  a  spirit  of  charity  began  to  animate  the 
dealings  of  men  toward  these  afflicted  ones  .  .  .  M.  Muller  considers 
the  convents  to  have  been  the  first  school  for  deaf-mutes.  Amongst 
the  works  of  the  Venerable  Bede  is  one  called,  "  De  Loquela  per 
Digitos,"  or  "Of  speaking  by  the  fingers ;  "  and  this  and  the  example 
of  St.  John  of  Beverley,  go  far  to  show  that  the  instruction  of  deaf- 
mutes,  both  by  means  of  signs  and  articulation,  was  known  to  our 
ancestors  as  early  as  the  seventh  century.  But  to  Spain  and  to  Span- 
ish monks  belongs  the  honor  of  first  inaugurating  a  special  education 
for  teaching  deaf-mute  language,  and  Spanish  monasteries  were  the 
first  institutions  for  such  purpose.  Pedro  de  Ponce,  born  at  Vala- 
dolid  in  1530,  taught  the  deaf-mutes  not  only  to  lead  and  write,  but 
also  to  answer  any  questions  they  were  asked.  But  a  new  bright  era 
in  the  instruction  of  the  deaf-mutes  began  with  the  celebrated  Abbe  de 
1'  Epee,  who  opened  his  first  institute  for  deaf-mutes  at  Paris  in  1760, 
where  he  continued  his  work  indefatigably  until  his  death  in  1789. 
He  introduced  a  new  method  of  instructing  the  deaf-mutes  by  "the 
language  of  gestures  or  of  signs/'  sometimes  called  "  the  improved 
French,  or  manual  system," — and  it  was  from  his  time  that  the  special 
education  and  training  of  deaf-mutes  was  opened  to  all  ranks  of 
society.  "The  gratitude  of  mankind  is  due  to  the  Abbe  de  V  Epee 
for  his  large-hearted  and  disinterested  charity,  which  took  pity  upon 
those  for  whom  others  had  no  pity,  viz.:  the  deaf-mutes,  who  were 
most  numerous  amongst  the  poorest."  About  the  same  time  S.  Heineke, 
developed  and  perfected  "the  oral  or  German  system"  of  Amman 
(a  Swiss  doctor),  commencing  his  work  at  Dresden,  in  Germany,  and 
founding  special  institutions  for  deaf-mutes.  Also  about  the  same 
time  with  the  Abbe  de  1'Epee,  Thomas  Brainwood  established  in  Edin- 
burg  the  first  asylum  for  deaf  an^  dumb  in  Great  Britain. 

In  the  oral  system  "the  true  method  of  instructing  the  deaf-mute 
should  be  based  solely  on  spoken  language,  and  this  on  the  palate 
or  touch,  which  takes  the  place  of  the  absent  ear."  (Nearly  all  deaf- 
mutes  are  dumb  only  because  they  cannot  hear,  and  the  fault  lies  in 
the  organ  of  hearing,  not  in  that  of  speech.)  The  controversy  as  to 
the  relative  value  of  the  two  systems  of  instruction — the  oral  and  the 
normal — is  still  in  progress.  The  President  of  the  Le  Couteulx  St. 
Mary's  Institution  says:  "Articulation  and  lip-reading  are  now 
potent  factors  in  our  educational  system  and  its  results  have  surpassed 
even  our  most  sanguine  expectations."  The  Principal  of  St.  Joseph's 


ED  CCA  T10N  OP  OUR  CA  THOLIC  DEAF-MUTES.     277 

Home,  Chicago,  writes  :  "  Our  system  of  teaching  is  that  which  is 
called  the  combined.  Writing  is  used  in  the  recitation  of  lessons, 
articulation  is  taught  to  those  who  seem  to  profit  by  it,  while  signs 
are  not  prohibited."  In  Fordham  the  oral  system  is  pursued  and 
preferred  before  all  others. 

The  reader  will  kindly  excuse  this  digression  ;  it  may  increase  the 
interest  for  these  unfortunate  creatures  and  help  to  appreciate  the 
charity  which  procures  for  them  the  incomparable  advantages  of 
a  special  methodical  instruction. 

Thus,  pure,  natural  charity  furnishes  strong  motives  in  favor  of  deaf 
and  dumb  children.  But  supernatural,  truly  enlightened  charity 
claims  our  sympathy  and  aid  for  them  ceteris  paribus  in  a  more  power- 
ful manner  than  for  other  classes  of  afflicted  or  helpless  children.  The 
deaf-mute,  if  left  to  himself  or  to  his  parents  alone,  is  far  more  debarred 
from  what  is  most  necessary  and  most  precious  to  him,  viz.,  the 
knowledge  and  love  and  practice  of  our  holy  Catholic  religion  ; — 
he  is  in  far  greater  danger  of  remaining  deprived  of  it,  or  losing  it 
forever,  if  placed  under  non-Catholic  instructors.  Ask  the  teachers  or 
intelligent  parents  of  deaf-mutes,  and  they  will  tell  you  that  it  is  so 
exceedingly  difficult  to  convey  to  them  the  knowledge  si  abstract  ideas, 
and,  therefore,  of  the  supernatural,  although  most  simple  and  essential 
truths  of  our  holy  faith.  This  may  help  to  explain  why,  for  instance, 
St.  Augustine  held  that  the  congenital  deaf-mute,  being  baptized,  re- 
mained in  a  state  of  perpetual  infancy— that  is,  in  a  state  of  passive 
innocence,  and  deprived  of  moral  responsibility.  But,  at  present, 
examine  a  class  in  a  good  Catholic  deaf-mute  institute,  and  you  will 
find  them  as  thoroughly  instructed,  both  in  religion  and  in  other 
branches,  as  the  pupils  in  a  corresponding  class  of  our  best  Catholic 
schools.  Most  remarkable  is  their  rapid  progress  in  certain  branches, 
for  instance,  in  writing;  I  have  seen  pupils  of  about  ten  or  twelve 
years  of  age,  who  after  practising  for  about  six  weeks,  could  write  as 
well  as  the  very  best  of  our  school  children  of  the  same  age. 

To  be  deprived  of  these  advantages  would  be  an  enormous  and 
irreparable  loss  for  these  unfortunate  children. 

But  you  may  say  :  "  Let  them  be  thoroughly  instructed  in  the 
State  institution  and  afterwards  the  parents  or  the  pastor  may  teach 
them  their  catechism."  I  answer :  Such  would  be  far  worse  than  if  you 
say:  "Why  have  you  Catholic  schools,  Catholic  orphan  asylums 
and  the  like  ?  Send  those  children  to  the  public  schools,  to  the  State 
institutions,  and  afterwards  they  may  receive  their  religious  instruction 
from  the  respective  pastors,  parents  or  guardians." 


278  THE  PASTOR. 


What  such  an  advice  for  our  Catholic  deaf-mute  children  would 
mean,  may  find  a  clear  illustration  by  some  extracts  fiom  the  "  Pro- 
ceedings of  the  tenth  convention  of  American  instructors  of  the  deaf 
and  dumb  held  at  Jacksonville,  Illinois,  August  26-30,  1882.''  (I  do 
not  intend  to  throw  any  blame  on  those  earnest  men  and  women  of 
strong  convictions  and  no  doubt  truly  devoted  to  their  great  cause  ; 
their  arguments  in  favor  of  religious  instruction  are  a  great  credit  to 
them  ; — but  their  good  will  and  faith  will  not  prevent  the  disastrous 
consequences  to  the  faith  of  their  Catholic  pupils.) 

"Are  we,  as  teachers  of  deaf-mutes,  under  obligations  to  instruct 
them  religiously?  Here  they  are — simple,  unmixed  hum^n  nature, 
untaught  and  untrained  ;  some  of  them  just  as  bad  as  natural  depravity 
could  make  them,  when  crystallized  by  wicked  tempers  into  ugly 
habits,  and,  sitting  side  by  side  with  them,  sweet,  lovable  little  crea- 
tures, just  as  good  as  natural  amiability  could  make  them.  How  are 
the  bad  ones  to  be  made  good,  and  how  are  the  sweet  little  tender 
ones  to  be  kept  from  hardening  by  contact  with  them,  besides  having 
the  weak  side  of  their  own  nature  strengthened?  What  impressions 
shall  we  write  upon  these  receptive,  credulous  souls,  who  have  known 
no  teacher  before  its,  and  who  can  knew  none  after  us  with  en  iota  of 
our  own  power  r  .  .  . 

"After  they  leave  us,  are  the  Sunday-school  and  pulpit  open  to 
them  for  instruction  ?  Can  religious  books  and  newspapers  be  un- 
derstood by  the  majority  with  that  ease  necessary  to  make  it  prob- 
able that  they  will  be  read  ?  In  this  busy  age,  when  the  world 
is  in  a  hurry — very  much  of  a  hurry — will  parents,  except  in  very 
isolated  cases,  make  the  attempt  to  instruct  by  the  slow,  tedious 
and  discouraging  method  of  writing,  when  for  their  hearing  chil- 
dren even,  they  expect  the  Sunday-school  and  pulpit  to  do  most 
of  the  work?  Mr.  Abbot  said,  further,  that  this  land  is  not  our 
land,  and  he  intimated  that  the  judgment  of  God  will  fall  upon 
us  unless  we  hasten  the  day  when  the  church  and  the  school- 
house  shall  stand  side  by  side  in  every  village.  In  our  deaf 
and  dumb  institutions  we  are  compelled  to  put  our  church  and 
school-house  under  the  same  roof.  But,  says  one,  what  about 
the  child  of  the  Roman  Catholic  and  the  Jew?  Would  you  com- 
pel them  to  pay  taxes  towards  the  support  of  a  school  that  will  teach 
their  children  to  hold  a  faith  that  they  themselves  do  not  hold? 
This  is  a  hard  question,  and  the  first  impulse  is  to  give  the  in- 
dignant response:  'Why  no,  of  course  not/  But  what  about  the 
very  large  majority  of  Protestant  parents  who  are  exceedingly  anx- 


EDUCA TION  OF  OUR  CA  THOL1C  DEAF-MUTES.     279 

ious  to  have  their  children  instructed  in  this  very  faith,  knowing 
very  well  that  they  cannot  give  them  this  instruction  themselves — 
must  the  will  of  the  numerous  Protestant  parents  go  down  before 
the  will  of  the  few  Jewish  or  Catholic  parents  ?  To  say  Yes  would 
be  to  make  our  position  untenable  in  the  light  of  this  clause  in 
the  American  Constitution,  "the  will  of  the  majority  shall  rule." 
When  a  teacher  of  deaf-mutes  would  debar  his  pupils  from  the 
central  truths  of  the  Bible,  he  proves  traitor  to  the  whole  work. 
N.  once  said  :  '  Even  though  we  do  for  them  all  we  can,  they  still 
must  lead  shadowed  lives/  It  is  true  ;  it  is  sadly,  sadly  true.  It 
is  our  mournful  conviction  that  more  heart-aches,  more  silent  suf- 
fering, more  fierce,  wrathful,  dumb  indignation  against  God  and 
fate  has  been  felt,  down  in  the  inmost  recesses  of  being,  by  deaf- 
mutes,  than  by  any  other  class  on  whom  God's  hand  has  lain  heav- 
ily. In  the  face  of  all  this,  what  is  the  call  of  duty,  of  mercy,  of  love, 
to  us  as  their  teachers?  Is  it  not  that  their  religious  instruction 
should  be  first  in  our  affections,  first  in  our  effort,  first  in  our  duty 
towards  them  and  God?  "  (Read  by  Miss  Laura  C.  Sheridan,  of  the 
Illinois  Institution.  Warmly  applauded  at  the  close  of  its  reading.) 
Rev.  Dr.  Th.  Gallaudet,  —  "The  earnest,  faithful,  prayerful  teacher, 
wherever  he  is,  whether  restricted  in  any  way  from  using  the  volume 
of  God's  Holy  Word  or  not,  will  impress  upon  his  pupils  a  certain 
amount  of  religious  faith  and  instruction/' 

Dr.  Gillot,  Superintendent  of  the  Illinois  Institution  (the  largest  of 
its  kind  in  the  world): — "  If  you  do  not  include  the  spiritual  educa- 
tion of  the  deaf  and  dumb  in  the  schools,  but  defer  it  until  it  comes 
under  the  influence  of  the  dumb  mission  in  any  church,  you  might 
as  well  expect  the  dews  of  heaven  to  dissolve  the  rocks  underlying  the 
mountains.  It  cannot  be  done.  If  they  ever  have  a  religious'  educa- 
tion, that  education  must  be  commenced  early  and  largely  extended 
while  they  are  children  in  school ;  and  I  want  to  say  here,  understand- 
ing fully  what  I  say,  that  the  teacher  who  fails  to  inculcate  religious 
truth  honestly,  is  recreant  to  his  trust  and  to  his  opportunity.  ...  I 
M'ould  rather  drop  dead  in  my  tracks  than  misuse  any  opportunity  to 
impress,  as  far  as  I  possibly  can,  that  truth  upon  my  pupils  :  '  Ye 
must  be  born  again/  The  teacher  of  deaf-mutes  stands  in  loco  par  en- 
tis,  as  well  as  in  the  place  of  teacher.  He  stands  in  the  place  of  pas- 
tor, and  there  is  no  other  individual  in  all  the  community  who  com- 
bines in  himself  so  many  and  varied  responsibilities  as  the  teacher  of 
deaf-mutes.  Whatever  the  deaf-mute  gets  in  life  of  education,  he  will 
get  from  his  teacher  while  he  is  in  the  school  for  the  deaf  and  dumb. 


2 So  THE  PASTOR. 


I  believe  in  churches  or  denominations.  I  said  I  was  a  •Methodist. 
Yet  I  have  a  good  deal  more  respect  and  regard  fjr  an  honest  Presby- 
terian than  a  hypocritical  Methodist. 

11  Pupils  come  sometimes  and  say  '  What  do  you  think  of  confession  ? ' 
I  say,  "Well,  I  have  known  you  four  or  five  years,  and  the  trouble  is, 
vou  don't  confess  enough  ;  confess  your  sins  to  God  and  obtain  His 
forgiveness,  and  all  the  confession  you  will  do  to  man  will  never 
hurt  you.' " 

Prof.  Noyes: — "  I  presume  the  friends  of  the  Catholic  religion  had 
some  reason  for  feeling  that  they  had  not  been  fairly  dealt  with  in  the 
institutions  of  the  State.  The  more  I  observed,  the  more  kindly  I 
have  felt  toward  the  Catholic  religion,  and  the  rights  of  Catholics,  for 
they  have  rights.  Questions  arise  between  teacher  and  pupil,  and  we 
should  meet  them  honestly.  Pupils  ask  :  How  is  this  ?  one  talks 
about  praying  to  the  Virgin  Mary  and  another  about  purgatory; 
please  explain.  I  have  pupils  come  to  me  with  such  questions,  I  tell 
them  honestly:  '  I  think  differently  from  you,  or  from  what  your  father 
and  mother  do.  I  respect  your  opinion  and  that  of  your  parents  ;  if 
you  want  to  have  that  explained,  you  had  better  go  to  the  priest.  If 
you  want  my  opinion,  I  can  give  it  to  you/  So  I  would  have  the  offi- 
cers of  the  institution  deal  honestly  and  faithfully,  just  as  I  would 
have  my  own  child  taught.  Be  honest  and  true  to  these  trusts,  and 
let  our  Catholic  friends  understand  that  you  mean  to  be  honest.  It  is 
not  religion  that  they  fear,  but  rather  the  absence  of  religion.  They 
have  some  reason  for  saying  that  our  schools  are  becoming  godless." 

These  quotations,  and  the  entire  proceedings  of  that  convention  of 
American  instructors  of  the  deaf  and  dumb  are  indeed  a  Ftrong  proof 
of  their  earnestness  and  noble  devotion  to  their  great  cause  ;  their  ar- 
guments in  favor  of  religious  instruction  for  those  unfortunate  children 
are  most  forcible.  But  their  good  will  and  faith  will  not  prevent  the 
disastrous  consequences  to  the  faith  of  their  Catholic  pupils.  He 
who  knows  human  nature  and  knows  the  world  cannot  but  see  in 
those  very  explanations  in  favor  of  religions,  i.  e.,  Protestant  instruc- 
tion, in  the  very  system  the  most  serious  dangers  to  Catholic  principles 
and  faith.  Nor  can  we  close  our  eyes  to  the  power  of  Protestant  prej- 
udices on  ".Romish  superstition  and  corruption,  etc.  ;"  such  preju- 
dices may  occur  far  more  frequently  in  other  persons  teaching  or 
living  in  those  institutions  than  in  these  leading  men.  or  more  it 
may  be  than  these  would  be  willing  publicly  to  avow. 

Moreover,  the  deaf-mute  trusts  to  his   teacher  more   unreservedly, 
willingly    and    without    control   than    pupils  in    any   other  institu- 


ED  UCA  TION  OF  O  UR  CA  THOLIC  DEA  F- MUTES.       2  S  i 


tion.  It  is  no  vain  boasting  when  in  the  above  address  of  a  deaf- 
mute  teacher  they  are  called  "credulous  souls,  who  have  known  no 
teacher  before  us,  and  who  can  know  none  after  us  with  an  iota  of  our 
power."  And  in  their  general  isolation  and  preclusion  from  nearly 
all  the  world,  they  are  grateful  to  those  who  take  a  particular  in- 
terest in  them.  "The  deaf-mute,"  says  the  President  of  the  Le  Cou- 
teulx  St.  Mary's  Institution,  in  his  report  to  the  Legislature,  "is  pre- 
eminently a  grateful  being.  No  kindness  can  pass  unnoticed,  no 
favor  unrequited.  Hence  we  view  with  commendable  "pride  the  af- 
fection our  pupils  manifest  towards  their  teachers,  and  the  unflinching 
attachment  of  our  former  pupils  to  the  home  of  their  education." 

From  all  this  we  cannot  but  draw  the  inevitable  conclusion,  that  the 
faith  of  our  Catholic  deaf-mutes  is  exposed  to  the  greatest  danger,  when 
they  are  placed  under  the  influence  of  a  non-catholic  State  institution; 
and  that  for  them  this  most  precious  gift  of  the  true  faiih  is  there  ex- 
posed to  greater  risk,  than  by  placing  any  other  children,  for  instance 
orphans  or  blind  children,  in  non-catholic  institutions.  And  indeed, 
also  to  these  unfortunate  children,  this  holy  faith,  together  with  all 
the  inestimable  blessings  of  the  Holy  Church  of  Christ,  is  worth  more 
than  life  itself. 

Therefore,  supernatural,  enlightened  Catholic  charity  will  be  fully 
as  generous  for  the  establishment  and  support  of  Catholic  institutions 
for  the  deaf  and  dumb,  as  for  orphan  asylums,  hospitals,  arid  the  like. 
Such  charity  is  needed  here  so  much  the  more  since  experience  proves 
that  the  deaf-mutes  "are  most  numerous  amongst  the  poorest.''  (The 
reason  for  this  may  be  easily  seen.)  Only  let  our  Catholic  people  un- 
derstand the  need,  and  then  appeal  to  their  charity  whenever  it  is 
necessary  for  this  purpose,  and  they  will  furnish  ample  means,  as  they 
do  in  the  numerous  collections  for  orphans,  foi  the  poor,  the  aged, 
etc.  But  above  all,  the  parents  or  guardians  of  such  afflicted  children 
must  be  very  earnestly  reminded  of  their  strict  obligation  to  provide, 
as  far  as  lies  in  their  power,  for  their  children  the  inestimable  blessing 
of  an  education  in  a  Catholic  deaf-mute  institute.  But  for  this  pur- 
pose we  must  certainly  have  more  institutions  of  the  kind.  Let  us 
hope  that  at  no  distant  day  every  ecclesiastical  province  in  the 
United  States  will  provide  for  these  poor  children  as  the  State  of  New 
York  does  to-day  for  its  Catholic  deaf-mutes  ;  that,  for  instance,  the 
cities  of  Baltimore  and  Boston,  Philadelphia  and  Cincinnati,  New 
Orleans  and  San  Francisco  will  have  their  institutions  for  the  deaf  and 
dumb  ; — such  institutions  as  may  be  warranted  to  join  in  the  senti- 
ments of  trie  President  of  the  Catholic  Institute  for  deaf  mutes  in 
Buffalo:  "  We  have  reason  to  congratulate  ourselves  on  the  past 


2S2  THE  PASTOR. 


year's  success,  in  the  great  work  of  rescuing  our  fellow-creature  from 
his  misery  and  degradation.  At  one  time,  a  stranger  to  the  ideas, 
feelings  and  pursuits  of  his  fellow-men,  with  his  soul  sealed  in  dark- 
ness, he  is  awakened  to  a  new  life,  is  made  to  think,  feel,  and  converse 
with  his  neighbor,  is  taught  to  discharge  the  duties,  and  follow  the 
pursuits  of  society,  to  become  a  perfect  Christian  in  faith  and  works, 
and  thereby  obtain  a  share  of  all  blessings,  spiritual  and  temporal, 
both  here  and  hereafter."  "  EGO." 


THE  JUBILEE  ALMS. 

From  the  Apostolic  letter  Quoad  auctoritctte  :  "  Moreover,  they  must  give,  in 
accordance  with  their  means  and  after  consulting  their  confessor,  a  sum  of  money 
fur  some  good  work  destined  to  propagate  and  promote  the  Catholic  faith. " — 
Su;-rap.  144. 

Utrurn  qui,  confessario  in  consilium  non  adhibito,  eleemosynam  praescriptam 
pro  sua  vere  facultate  erogat,  lucretur  jubikeum  ?  Utram  qui  eleemosynam  suis 
^acultatibus  non  proportionatam  ? 

R.  Confessarii  consilium  adhibendun^  esse  ab  iis  qui  de  quantitate  stipis  sibi 
conveniente  dubitant.  Quantitatem  vero  ipsam  eatenus  debere  singulorum  fac- 
ultati  respondere,  quatenus  quae  sufficit  pauperibus  non  sufficit  divitibus. 

Datum  Romre  in  S.  Pcenitentiaria  die  30  Januarii  1886. 

R.  Card.  MONACO. 


Quandoin  litteris  Apostolicis,  quibusindicitur  hujus  anni  Jubilaeum,  duo  jejunia 
praecipiuntur,  nihil  expresse  statuitur,  an  ipsa  fieri  debeant  in  una  eademque  heb- 
domada ;  quseritur  ergo,  duo  haecjejunia  fieri  ne  debent  duobus  diebus  unius 
ejusdemque  hebdomadae  ?  Cui  dubio  s.  Poeuitentiaria  Ap.  die  II  Martii  1886  re. 
spondit:  Negative. 

Quum,  justis  de  causis,  commutari  possint  opera,  a  S.  Patre  praecepta,  quando 
prima  -vice  quis  Jubilaeum  lucratur  ;  quaeritur  an  commutsri  possint  eadem  opera 
favore  eorum,  qui  Jubilaeum  iterare  cupiunt  ?  Proposito  dubio  sacra  eadem  Pcen. 
itentiaria  die  18  Martii  1886  respondit :  Affirmative. 


\    [3OO.] 

I.  Utrum,    ubi,  non   ex   indulto   recentiori    sed  ex  immemorabili  consuetudine, 
usus    ovorum   et    lacticiniorum,    non   solum   intra    Quadragesimam,  sed  etiam  in 
Quatuor  anni  Temporibus,  evesit  legitimus,  fideles  possint  pro  jejunio  ad  praesens 
Jubilaeum  requisite,  istos  dies  eligere,  dummodo  soils  esurialibus    cibis  vescantur  ? 

R.   Affirmative. 

II.  Utrum  Christ!  fideles  ab  ecclesiastici  jejunii  obligatione  exempti  vel  dispen- 
sati  possint  pro  gratia  jubilaei  obtinenda,  jejunare  quibuslibet  anni    diebus,  non 
exclusis  iis  quibus,   cceteris  jejunantibus,   ipsi  tenentur  ex  praecepto  ecclesiastico 
ad  abstinentiam  qualis  pro  jubilaeo  per  Bullam  requiritur,  vel  ex  indulto  ordinarii 
permittitur  ? 

R.   Negative;  id  est  jejunium  pro  jubilseo  consequendo  ad  impleri  non  posse 
diebus  stricti  juris  jejunio  vel  saltern  abstinentiae  reservatio. — 

Die  10  Aprilis,  1886.  R.  Card.  MONACO,  P.  M. 


A  UTHENTIC  LITANF  OF  THE  HOLY  NAME. 


283 


AUTHENTIC  LITANY  OF  THE  HOLY  NAME. 

Because  various  Litanies  of  the  Holy  Name — non  omnes  probabiles — 
were  in  circulation  and  use  it  was  deemed  advisable,  in  1862,  to  issue 
an  authentic  one,  to  be  recognized  by  the  Catholic  Church.  The  more 
to  encourage  the  general  adoption  of  this  litany,  Pius  IX.  attached  to 
its  recitation  an  indulgence  of  300  days — on  one  condition  that  the  or- 
dinaries of  the  diocese  should  make  the  request  to  have  the  indulgence 
gainable  by  the  faithful  subject  to  their  jurisdiction.  The  main  pur- 
pose seems  to  have  been  to  eliminate  the  various  litanies  that  were 
not— probabiles — such  as  could  be  approved.  By  the  present  decree  the 
indulgence  is  extended  to  all  the  faithful  without  any  condition. 
The  one  thing  required  is  that  the  litany  be  not  a  spurious  one,  but 
exactly  that  adopted  by  the  Holy  See.  To  preserve  an  exact  copy  we 
reprint  it  from  the  Ada.  In  looking  through  half  a  dozen  prayer 
books  picked  up  at  random,  we  did  not  find  the  litany  correct  in  a 
single  one.  Priests  can  in  future  compare  for  themselves.  A  transla- 
tion specially  authorized  by  any  bishop  in  the  United  States  will  do 
to  gain  the  indulgence.  (See  Decree  [58]  Vol.  I.  p.  142.) 

Ex  S.   Congregatione  Indulgentiarum. 

URBIS  ET  ORBIS. — Sanctissimum  Jesu  Nomen  semper  et  ubique  terrarum  proe- 
cipua,  veneratione  et  singular!  prorsus  honore  Christifideles  prosequuti  sunt :  non 
enim  aliud  nomen  est  sub  ccelo  datum  hominibus,  in  quo  opotteat  nos  salvos  fieri 
(Actor.  IV,  12.)  Ad  hanc  venerationis  et  honoris  significationem,  plurima  religi- 
onis  obsequia  plurimasque  laudes  pietas  Christiana  excogitavit,  quibus  Nomen  au- 
gustissimum  digne  et  sancte  celebraretur. 

Hisce  profecto  accensendoe  sunt  plures  Litanise  in  honorem  SSmi  Nominis  Jesu 
compositse,  quse,  licet  non  omnes  probabiles,  late  tamen  per  orbem  diffusae  sunt. 
In  quorum  proeconiorum  genere  ne  varietas  habere'.ur  haud  undequaque  laudabil  s, 
sa.  mem.  Summus  Pontifex  Pius  IX  Litanias  Sanctissimi  Nontinis  Jesu,  quoe 
unice  in  posterum  retinerentur  ab  omnibus  Christifidelibus,  per  Sacrum  Consilium 
legitimis  ritibus  tuendis,  die  8  Junii  1862,  approbavit,  tecitque  eidem  Sacro  Con- 
silio  facultatem  declarandi,  Christifidelibus,  qui  eas  devote  recitaverint,  Indulgen- 
tiam  tcrcentorum  dierum  in  forma  Ecclesise  ccnsueta  concessum  iri,  quando  Sa- 
crorum  Anti.-^tites  pro  sua  quisque  dioecesi  hanc  gratiam  speciatim  petiissent. 

Quum  autem  nuperrime  a  pluribus  episcopis  SSmo  D.  N.  Leoni  divina 
providentia  Papze  XIII  preces  exhibitse  fuerint,  ut  suarum  dioecesium  Christifide- 
libus prsefatas  Litanias  recitantibus  ipsam  hanc  Indulgentiam  elargiri  dignaretur, 
Sanctitas  Sua  desiderans,  ut  chrisiiani  populi  pietas  erga  laudabile  Jesu  Nomea 
magis  magisque  foveatur  et  augeatur  devotio,  hisce  potissimum  temporibus,  qui- 
bus Nomen  illud  augustissimum  tatn  audacter  tamque  frequenter  impiorum  in- 
juriis  impetitur,  in  Audientia  habita  die  16  Januarii  1886  ab  infrascripto  Secretario 
Sac.  Congregationis  Indulgentiis  Sacrisque  Reliquiis  pnepositoe,  ad  omnes  utri- 
usque  sexus  Christifideles,  qui  corde  saltern  contrito  ac  devote  recitaverint  Litani- 
as Sanctissimi  Nominis  Jesu,  prouti  praesenti  Decreto  subiiectim- 
tur  et  non  aHter,  praefatam  Indulgentiam  tercentum  dientm,  animabus  quo- 


.284 


THE  PASTOR. 


que  Purgatorii  applicabilem  et  semel  tantum  in  die  lucrandam,  benigne  extendit. 
Quam  gratiam  Sanctitas  Sua  in  perpetuum  suffragari  voluit  >et  absque  ulla  Brevis 
expeditione.  Contrariis  quibuscumque  non  obstantibus. 

Datum  Romse  ex  Secretaria  S.  Congregationis   Indulgentiarum  et  SS.  Reliquia- 
rum  die  16  mensis  Januarii  anni  1886. 

I.  B.   Card.  FRANZELIN,  Pr&fectus. 
FRANCISCUS  BELLA  VOLPE,  Secretarins. 


LITANLE  SANCTISSIMI  NOMINIS  JESU. 


Kyrie  eleison. 

Christe  eleison. 

Kyrie  eleison. 

Jesu,  audi  nos. 

Jesu,  exaudi  nos. 

Pater  de  ccelis  Deus, 

Fill  Redemptor  mundi  Deus, 

Spiritus  Sancte  Deus, 

Sancta  Trinitas  unus  Deus, 

Jesu,  Fili  Dei  vivi, 

Jesu,  splendor  Patris, 

Jesu,  candor  lucis  seternae, 

Jesu,  rex  gloriae, 

Jesu,  sol  justitise, 

Jesu,  Fili  Marice  Virginis, 

Jesu  amabilis, 

Jesu   admirabilis, 

Jesu,  Deus  fortis, 

Jesu,  pater  futuri  sseculi, 

Jesu,  magni  consilii  Angele, 

Jesu   potentissime, 

Jesu    patiemissime, 

Jesu    obedientissime, 

Jesu   mitis  et  humilis  corde, 

Jesu,  amator  castitatis, 

Jesu,  amator  noster, 

Jesu,  Deus  pacis, 

Jesu,  auctor  vitse, 

Jesu,  exemplar  virtutum, 

Jesu,  zelator  animarum, 

Jesu,  Deus  noster, 

Jesu,  refugium  nostrum, 

Jesu,  pater  pauperum, 

Jesu,  thesaure  fidelium, 

Jesu,  bone  pastor, 

Jesu,  lux  vera, 

Jesu,  sapientia  aeterna, 

Jesu,  bonitas  infinita, 

Jesu,  via  et  vita  nostra, 

Domine  Jesu  Christe,  qui  dixisti : 


Jesu,  gaudium  Angelorum, 

Jesu,  rex  Patriarcharum, 

Jesu,  magister  Apostolorum, 

Jesu,  doctor  Evangelistarum, 

Jesu,  fortitude  Martyrum, 

Jesu,  lumen  Confessorum, 

Jesu,  puritas  Virginum, 

Jesu,  corona  Sanctorum  omnium, 

Propitius  esto,  parce  nobist  Jesu. 

Propitius  esto,  exaudi  nos,  Jesu. 

Ab  omni  malo, 

Ab  omni  peccata, 

Ab  ira  tua, 

Ab  insidiis  diaboli, 

A  spiritu  fornicationis, 

A  morte  perpetua, 

A  neglectu  inspirationum  tuarum, 

Per  mysterium  sanctse  incarnationis 

tuse, 

Per  nativitatem  tuam, 
Per  infantiam  tuam, 
Per  divinissimam  vitam  tuam, 
Per  labores  tuos, 
Per  agoniam  et  passionem  tuam, 
Per  crucem  et  derelictionem  tuam, 
Per  languores  tuos, 
Per  mortem  et  sepulturam  tuam, 
Per  resurrectionem  tuam, 
Per  ascensionem  tuam, 
Per  gaudia  tua, 

Per  gloriam  tuam,  j 

Agnus  Dei,  qui  tollis  peccata  mundi, 

parce  no  his,  Jesu. 
Agnus  Dei,  qui  tollis  peccata  mundi, 

exaudi  nos,  Jesu. 
Agnus  Dei,  qui  tollis  peccata  muncli, 

miserere  nobis,  Jesu. 
Jesu,  audi  nos. 
Jesu,  exaudi  nos. 

Or  emu  a. 
Petite,  et  accipietis ;  quoerite,  et  invenietis  ; 


PLENARY  INDULGENCE  TO  PRIESTS.  285 

pulsate,  et  aperietur  vobis  :  quoesumus,  da  nobis  petentibus  d'vinissimi  tui  amoris 
affectum,  ut  te  toto  corde,  ore  et  opere  diligamus,  et  a  tua  nunquam  laude  cesse- 
mus. 

Sancti  Nominis  tui,  Domine,  timorem  pariter  et  amorem  fac  nos,  habere  perpet- 
uum,  quia  nunquam  tua  gubernatione  destituis  quos  in  soliditate  tuse  dilectionis 
instituis.  Qui  vivis  et  regnas  etc. 


[301] 

Illmus.  ac  Revmus.  D.  Caspar  Mermillod,  S.  Congregation!  Indulgentiis  Sa- 
crisque  Reliquiis  prsepositae,  pro  obtinendis  nonnullis  generalibus  Indultis  ad  In- 
dulgentias  lucrandas,  sequentia  Postulata  exhibebat: 

I.  Ut  conditio  visitandi  Ecclesiam  pro  lucrandis  Tndulgentiis,    generice   ssepe 
proescripta,  adimpleri  possit  a  personis  utriusque  sexus  in  communitate  et  sub  re- 
gula  viventibus,  visitando  Oratorium  domesticum. 

Ad  I.  Non  expedire. 

II.  Ut   infirma  aut  senio  confecti  in  communitate  et  sub   regula  viventes,   qui 
Ecclesias  aut  Oratoria  visitare  aliave  pro  Indulgentiis  prsescripta  exequi  non  pos- 
sunt,    Indulgentias  nihilominus  lucrari  valeant  adimplendo  alia  pia  opera   Con- 
fessarii  arbitrio  praescribenda. 

Ad  II.  Affirmative. 

III.  Ut  in  casu,  quo  morale  aliquod  impedimentum   adsit,  prudenti  Confessarii 
arbitrio    dijudicandum,    visitandi   aliquam    Ecclesiam    (ex.    gr.    Regularium   aut 
Parochialem ) ,  quse  de  jure  visitanda  foret  ad  aliquam   Indulgentiam   lucrandam, 
hsec  visitatio   designate  Ecclesise  arbitrio   Confessarii  commutari  possit  in  aliud 
pium  opus  (ex.  gr.  in  visitationem   alterius  Ecclesise). 

Ad  III.  Negative. 

IV.  Ut  ic  aliqua  indulgentia  conceda-       4.  i.  That  an  indulgence  be  granted  the 
tur   Christifidelibus   pie    ac   devote    re-   faithful   who    receive   the   blessing  of  a 
cipientibus   benedictionem    a  Sacerdoti-    priest,  especially  of  one  just  ordained.  2. 
bus,    praesertim   neomystis  ;    et    2°    ut  That  an  indulgence  be  granted  all   who 
aliqua  pariter  Indulgentia  concedatur  pie   with  piety  and  devotion  assist  at  the  first 
ac    devote    assistentibus    primse   missae   mass  of  priests. 

neosacerdotum. 

Ad  IV.  Ad  pr  imam  par  tern,  Negative  :  R.  To  the  first  request,  No:  To  the 
ad  secundam  partem  concedere  dignatus  second,  His  Holiness  graciously  grants, 
est,  servatis  de  jure  servandis,  indulgen-  on  the  usual  conditions,  a  plenary  in- 
tiam  plenariam  sacerdoti  primum  Sacrum  dulgence  to  priests  saying  their  first 
facienti  ejusque  consanguineis  ad  tertiurn,  mass,  and  the  same  to  their  relatives 
usque  gradum  inclusive,  qui  primo  within  the  third  degree  inclusively  who 
eidem  Sacro  interfuerint;  cceteris  vero  are  preseni  at  that  mass ;  to  ail  others 
Christifidelibus  adstantibus  indulgentiam  present,  an  indulgence  of  seven  years 
septem  annorum  totidemque  quadra-  and  seven  quarantines, 
genarum. 

Prsesenti  in  perpetuum  valituro  absque  ulla  Brevis  expeditione  contrariis  qui- 
buscumque  non  cbstantibus. 

Datum  Romse  ex  Secretaria  S.  Congregationis  Indulgentiarum  et  SS.  Reliquia- 
rum  die  16  Januarii  1886. 

L.  B.  Card.  FRANZELIN,  Prcefcctus. 
Fr.  DELLA  VOLPE,  Sec. 


286  THE  PASTOR. 


From  the  Allocution  in  the  Consistory  of  June  7,  1886. 
"  Mentem  deinceps  Nostram  ad  se  vocant  foederati  Americae  Status. 
— Florens  in  ea  Confoederatione  catholicae  religionis  condit'io  quae  la- 
tius  se  in  dies  explicat,  novisque  augetur  incrementis  ;  ipsa  etiam  con- 
stitutio  et  forma  ad  quam,  secundum  sacrorum  Canonum  leges,  eccle- 
sias  illse  quotide  magis  sese  componunt ;  monent  quodammodo  Nos 
ac  poene  flagitant  ut  alium  a-liquem  ex  praecipuis  earumdem  regionum 
episcopis  in  Patrum  Cardinalium  sedes  recipiamus." 


THE  JUBILEE  CONFESSION. 

The  Jubilee  can  be  gained  as  often  as  the  prescribed  conditions  are 
repeated.  For  clergymen  having  to  deal  with  frequent  communicants 
the  fourth  query  of  Dubium  359  is  worth  noting.  Though  sacramental 
confession  is  prescribed,  it  is  not  necessary  that  absolution  be  given  in 
each  case — absolution  is  not  one  of  the  conditions.  The  entire  Dubi- 
um is  so  important  we  transcribe  it  from  the  Deer  eta  Authentica  Indul- 
gentiarum. 

[302.] 

I.  Indulgentia  concessa    pro    aliquo  I.  Does  an  indulgence  granted  for  a 
festo  cessatne,   cum  illud  festum  trans-  certain  feast  cease  to  be  gainable  when 
fertur  ?  the  feast  is  transferred  ? 

R.     Supplicandum     Sanctissimo     pro  R.  Be  the  Holy  Father  petitioned  for 

general!  concessione  translationis  indul-  a  general  concession  of  the  translation 

gentiarum,  cum  solemnitas  festi,  cui  ad-  of  the  indulgence  when  the  solemnity  of 

nexse  suntindulgentiae  (non  tamen  quoad  the  feast  (not  merely  the  office)  is  law- 

officium  tantum),  legitime  transfertur.  fully  transferred.1 

II.  Sacerdos  qui  habet  facultatem  ap-  2.  At  the  close  of  a  public  function, 
plicandi     tantum   privatim   indulgentias  can  a  priest  who  has  the  privilege  of  in- 
piis  rebus,  potestne  in  fine  officii  publici  dulgencing     pious    objects    in    private, 
applicare  indulgentias  iisdem  rebus  de-  indulgence   such    objects    placed   by  his 
positis  super  aliquo  altari,  quod  designa-  direction  on  a  certain  altar  ? 

vit? 

R.  Negative*  R.   He  cannot. 

III.  Indulgentia   concessa  pro   festo  3.  On  which  day,  May  25th   or  27th, 
S.  Mariae   Magdalense   de    Fazzis  est  ne  can  the  indulgence  granted  for  the  feast  ol 
lucranda   die    25  vel  27   mensis    Maji  ?  St.  Mary  Madd^len  de  Pazzis  be  gained  ? 

1)  The  indulgences  attached  to  the  feast  of  Corpus  Christi  will  in  future  be  gain, 
able  only  on  the  Sunday  following.  For  the  United  States  the  solemnity  of  the  feast 
has  been  transferred.  When  a  feast  is  transferred  in  perpetuum,  whether  by 
special  decree  of  the  S.  Congregation  or  in  compliance  with  the  rubrics,  the  in^ 
dulgence  attached  to  such  feast  is  transferred  with  it,  even  though  the  feast  be  not 
celebrated  with  any  solemnity. — Decreta  Authentica,  n.  435. 


IXDULTFOR  WEEKLY  CONFESSION. 


287 


(In  dioec.-si  Briocensi  illucl  festum  die  27 
Maji  celebratur.) 

R.  Lucretur  in  casit  die  27  Maji. 

IV.  Si  Christifidelis  culpge  certae  im- 
memor  est  ex  ultima  absolutione.  tene- 
turne  ad  absoluibnem  recipiendam,  ut 
lucrari  possit  indulgentias,  pro  quibus 
confessio  sacramentalis  proescribitur  ? 

R.  Affirmative. 

Et  facta  de  omnibus  SSmo  D.  N.  Pio 
P.P.  IX.  relatione  ab  infrascripto  Card. 
Praefecto  in  audientia6  Maji  1852  SSmus 
resolutiones  Sacrse  Congregationis  ap- 
probavit,  et  quoad  primum  mandavit 
publicari  decretum  generale  juxta  men- 
tern  ut  infra ;  et  quoa  1  quartum  jussit 
rescribi : 

Affitmitive quoad conjessionem  ;  Nega- 
tivequoad  absolntionem,  servato  decreto 
Sacra  Congregationis  Indttlgentiarum 
diet  9  Dec.  176301  s.  m.  Clemen te  XIII. 

approbate. 


(In  the  diocese  of  8.  Brieux  the  feast  is 
celebrated  on  the  27th.) 

R.  For  this  case  let  the  27th  be  the 
day  on  which  the  indulgence  isgainable. 

4.  It  a  person  can  call  to  mind  no  sin 
committed  since  last  confession,  is  that 
person  bound  to  receive  absolution  in 
order  to  gain  an  indulgence  for  which 
sacramental  confession  is  required  ? 

R.  Yes. 

On  a  reference  of  these  matters  to  his 
Holiness  Pius  IX.,  by  the  Card.  Prefect 
in  an  audience  on  May  6,  His  Holiness 
approved  the  conclusions  of  the  Sacred 
Congregation :  and  in  regird  to  theyf/j/, 
he  ordered  the  publication  of  a  general 
decree  J  in  accordance  with  the  decision ; 
the  fourth  answer  he  ordered  to  be  al- 
tered to  the  following: 

Yes,  as  to  the  confession :  No,  as  to 
absolution  :  observing,  however  the  de- 
cree of  Dec.  9,  1763,  approved  by  Clem- 
ent XIII. 

F.  Card.  ASQUINT,  Prefect. 


Decree  of  Sept.  9,  i>j6$—Indult/or  weekly  confession. 

"  Consulendum  SSmo  D.  N.  ut  concedere  dignetur  indultum  omnibus  Christi 
fidelibus,  qui  frequenti  peccatorum  confessione  animum  studentes  cxpiare,  semel 
saltern  in  hebdomada  ad  sa'-ramentum  Poenitentiae  accedere,  nisi  legitime  im- 
pediantur,  consueverunt,  et  nullius  lethalis  culpae  a  se  post  praedictam  ultimam 
confessionem  commissas  sibi  conscii  sunt,  ut  omnes  et  quascumque  indulgentias 
consequi  possint,  etiam  sine  actual!  confessione,  quae  ceteroquin  juxta  prsefati 
decreti 2  definitionem  ad  eas  lucrandas  necessaria  esset.  Nihil  tamen  innovando 
circa  indulgentias  jubilczi,  tarn  ordinarii  quam  extraordinarii  aliasque  ad  instar 
jubilai  concessas,  pro  quibus  assequandis,  sicut  et  alia  opera  injuncta,  ita  et 
sacramentalis  confessio  temporein  eorum  concessione  pr<zscripto  peragantut  " 

Sanctitas  sua  "benigne  annuit  et  praefatum  indultum  in  forma  suprascripta  ex. 
rediri  et  publicari  mandavit." 


i)  The  Decree  bears  date  Aug.  9,  1852,  and  is  found  in  ft&Decreto  Authentica 
P-  309- 

•)  Decree  of  May  19,  1759  (n.  214  in  Decreta  Authentica,)  which  specifies  that 
when  confession  is  prescribed  for  an  indulgence,  it  is  obligatory  on  rll,  conscious 
or  not  conscious  of  sin. 


288  THE  PASTOR. 


CORRESPONDENCE, 

Assistants  are  given  rectori  non  populo.     Bearing  this  in  mind  would 
"  Frae  mony  a  blunder  free  them 

And  foolish  notion ; 
Great  airs  in  gait  and  zeal  would  lea'  them 

And  e'en  devotion. 

Better  leave  the  rector  mind  his  own  business  and  run  his  own  parish 
in  his  own  way.  The  assistant's  duty  is  limited  to  doing  in  the  rec_ 
tor's  stead,  and  for  him  what  the  rector  requests  or  may  be  reasonably 
presumed  to  desire,  Anything  further  is  meddling  and  productive 
only  of  confusion.  Assistants  have  no  responsibility  for  the  on-goings 
and  regulations  in  a  parish.  They  are  not  with  the  people  and  for  the 
people,  but  with  the  rector  and  for  the  rector.  Him  it  is  their  duty  to 
serve,  not  the  people — to  serve  according  to  the  letter  and  spirit  of  the 
common  law  and  our  provincial  and  plenary  councils. 


BOOK   NOTICES. 


All  publications  to  be  reviewed  or  noticed  under  the  above  heading  should  be  sent,  post  or 
expressage  paid,  direct  to  the  Editor,  Rev.  W.  J.  Wiseman,   Cranf  jrd,  N.  J.    . 


THE  LIFE  OF  FREDERICK   LUCAS,  M.  P.     By  his  Brother  Edward   Lucas.  Two 

Vols.  octavo,  pp.  463-471,  cloth.     Burns  &  Gates,  (London  and  New  York,) 

1886.     (A  notice  of  this  important  work  unavoidably  held  over.) 
HOFFMANN'S  QUARTERLY  CLERGY  LIST. 

This  is  "all  our  fancy  painted  it."    Can    the    Hoffmann's   possibly 
continue  to  furnish  us  with  the  almanack  in  January  and  these  large 
"Quarterly  Lists"  thereafter  at  fifty  cents  !     For  our  own  sakes  we 
wish  the  Hoffman  Catholic  Directory  a  long  life. 
THE  ROMAN  VESPERAL,  ACCORDING  TO  THE  VESPERALE  ROMANUM,  FOR  THE 

ENTIRE  ECCLESIASTICAL  YEAR.     FOR  THE  USE  OF  CATHOLIC  CHOIRS  AND 

SCHOOLS.     By  Rev.  J.  B.  Jung.     Published  with  the  approbation  of  the  Rt. 

Rev.  R.  Gilmour,  D.  D.     Fr.  Pustet£  Co.,  50  &  52  Barclay  St.,  New  York. 
THE  OFFICE  OF  THE  DEAD,  FROM  THE  ROMAN  BREVIARY  MISSAL  AND  RITUAL. 

32  mo.  pp.  1 10.     The  Catholic  Publication  Society,  1886. 
The  gaping  vacancy  with  which  lay  people  stare  at  the  clergy  during 
the  unintelligible  rumble  of  the  office  it  is  intended  to  relieve  by  this 
little   publication.     May  it  succeed. 
THE  JUDGES  OF  FAITH:  CHRISTIAN  vs.  GODLESS   SCHOOLS.     By  Thomas  J. 

Jenkins.     Paper,  pp.  174.  John  Murphy  &  Co.,  Baltimore. 
LIFE  OF  YEN.  M.  CRESCENTIA,  OF  THE  THIRD  ORDER  OF  ST.  FRANCIS.    By  Father 

Ignatius  Jeiler,  O.  S.  F.  translated  by  Rev.  Clementinus  Deymann,  O.  S.  F., 

Octavo,  pp.  357,  cloth.     Benziger  Bros.,  1886. 
SKETCHES  OF  THE  ROYAL  IRISH  CONSTABULARY.     By  Michael  Brophy,  ex-sergt. 

Paper,  pp.  167,  Burns  &  Gates,  1886. 


^Opto  magis  senti 't  compunctiontm  quarn  scire  c/us  (hfinitionem. " — a  Kempis. 


VOL.  IV. 


AUGUST,  1886. 


No.   i  o. 


DE  MISSA  IN  ALIENA  ECCLESIA. 

Ever  since  we  published  Vol.  n.  p.  93,  Regulce  de  missa  cdebranda 
in  ecdesia  aliena  we  have  been  biding  an  opportunity  to  enquire  into 
the  correctness  of  that  Tabella.  The  necessarily  tedious  and  unin- 
viting character  which  such  enquiry  should  assume,  as  well  as  pressing 
calls  on  our  space,  made  us  thus  far  shrink  from  commencing  the 
task.  There  was  another  reason, — the  difficulties  with  which  the 
question  is  beset.  Only  very  remotely  have  the  rubrics  of  the  missal 
provided  for  the  missa  in  ecclesia  aliena.  We  are  thrown  back  upon 
the  opinions  of  liturgical  writers.  These  opinions  are  professedly  based 
on  decrees  of  the  Sacred  Congregation  of  Rites.  Yet  though  profess- 
edly resting  on  the  same  basis,  no  two  writers  exactly  agree  in  their 
directions.  Are  the  decrees,  then,  unintelligible,  or  are  they  hap-hazard 
and  contradictory  ?  Or  is  there  any  principle  underlying  every  deci- 
sion and  in  accordance  with  which  each  Dubium  is  solved  ?  We  have 
reached  the  conclusion  that  there  is,  and  believe  that  if  the  utterances 
of  the  Sacred  Congregation  were  plainly  construed  in  their  obvious 
sense  they  would  be  found  to  be  entirely  harmonious  and  resting  on 
set  and  definite  principles.  Of  course  decrees  of  this  Congregation 
may  be  modified  and  sometimes,  though  rarely,  have  been.  (See  Vol. 
i.  p.  241  seq.)  But  really  in  regard  to  the  missa  in  aliena  ecclesia  we 
fail  to  discover  a  single  decree  from  which  the  Congregation  can  be 
said  to  have  receded.  Unfortunately  there  is  no  royal  road  or  palan- 
quin conveyance  to  the  end  here  proposed, — nothing  but  a  patient 
plodding  through  the  decrees  themselves.  For  the  writer  to  say  it 
should  be  thus  or  thus  because  so  says  decree  X,  Y  or  Z,  could  be  of 
no  earthly  use  to  any  one.  Not  a  single  author  have  we  examined  who 
did  not,  as  it  seemed  to  us  at  least,  draw  unwarranted  conclusions 
from  decrees  duly  referred  to  by  number  in  the  foot-notes.  The 


Copyright,  Rev.  W.  J.  WISEMAN,  1886.     All  rights  reserved. 


290 


THE  PASTOR. 


onlv  way  of  dealing  with  this  question  thoroughly  and  intelligently  is 
to  spend  half  an  hour  in  passing  the  decisions  themselves  jn  review. 
For  this  purpose  we  shall  take  them  up  in  chronological  order.  But 
we  must  premise  a  few  words  by  way  of  introduction. 

Every  diocese  has  its  calendar.  The  ordinary  is  ex-officio  the 
director  calendarii.  But  every  church  in  a  diocese  has  feasts  proper 
to  itself — that  of  the  Titular,  at  least,  with  its  octave.  The  diocesan 
calendar  is  followed  literally  by  priests  qui  nondiyn  ecclesiae  alicui  in 
dicecesi  sunt  adscript!.  As  soon  as  a  priest  is  appointed,  whether  as 
rector  or  assistant,  to  the  service  of  a  church,  the  diocesan  calendar  is 
no  longer  to  be  literally  followed.  The  feasts  proper  to  the  Church, 
that  of  the  Titular  at  least, — primae  clasis  cum  octava, — must  be  in- 
troduced and  the  necessary  translations  made.  Owing  to  these  muta- 
tions, all  the  priests  in  the  same  diocese,  especially  if  a  large  one,  are 
only  rarely  saying  identically  the  same  office  on  a  given  day.  Each 
is  following  the  diocesan  calendar,  modified  according  to  the  rubrics 
by  the  recurring  festivals  proper  to  the  church  he  serves.  The  calen- 
dar thus  modified  is  calied  the  calendarium  or  officium  eccleLicz,  and 
.-this  calendar  all  are  bound  to  follow  who  are  attached  to  the  service  of 
that  church,  but  none  others.  A  priest  may  be  dispensed  from  fol- 
lowing in  the  private  recitation  of  the  Breviary  the  officium  eccdesice 
snce,  and  have  leave  to  substitute  some  other  diocesan  calendar.  This 
they  do  who  recite  the  Roman  office,  where,  as  in  Newark,  New  York, 
&c.,  the  Baltimore  Ordo  is  the  kalendarium  dicecesis.  But  the  indult 
granted  thus  to  neglect  in  the  recitation  of  the  Breviary  the  officium  of 
'their  own  church  does  not  do  away  with  that  officium.  The  officium 
ecclesiae  remains  and  remains  unaltered.  That  officium  ecclesiae  pre- 
dominates over  all  else  in  the  public  service, — the  liturgy  of  that 
church  ;  and  we  do  not  think  there  is  on  record  an  authenticated 
.case  wherein  the  Holy  See  permitted  this  officium  ecclesiae  to  be  set 
entirely  aside  and  another  substituted  in  its  stead  in  a  parish  church 
served  by  secular  diocesan  priests.  An  indult  may  be  obtained  to  say 
mass  in  the  church  juxta  calendarium  ecclesiae  alienae, — according  to 
the  Roman  Ordo,  say.  Yes,  servatis  servandis,  when  the  officium  ec- 
clesise  permits.  And  such  an  indult  could  not  be  granted  (at  least 
would  not  be)  except  through  the  bishop.  For  the  bishop  is  charged 
with  the  responsibility  of  having  the  public  services  throughout  his 
diocese  carried  out  according  to  the  rubrics.  It  would  be  ridiculous 
to  suppose  that  the  Sacred  Congregation,  inconsulto  episcopo,  would 
exempt  any  rector  or  his  church  from  the  supervision  of  the  ordinary  in 
so  weighty  a  matter.  No  matter  how  worded,  we  should  fling  to  the 


MJSSA  IN  A  LIEN  A  ECCLESIA. 


291 


winds  any  indult  in  virtue  of  which  such  an  exemption  might  be 
claimed,  unless  express  and  particular  mention  was  therein  made  that 
the  rector  or  priest  is  authorized  to  neglect  the  officium  ecclesiae  in  to- 
to.  No  one  ever  got  such  an  indult.  Bishops  have  petitioned  for  it 
and  been  refused,— refused  even  to  celebrate  occasionally  not  in  ac- 
cordance with  the  officium  ecclesiae. 
For  instance : 

[303] 

Quum  pleraque  exstent  decreta  Sacrorum  Rituum  Congregationis,  quibus  per 
modum  generalis  regulas  edicitur  ut  sacerdotes  qui  celebrant  in  aliena  ecclesia, 
quoad  sacrorum  indumentorum  colorem  conformare  se  debeant  ecclesia}  ipsi  in 
qua  Sacrum  peragunt ;  Reverendissimus  Alben.  episcopus  pro  ea  qua  praestat 
pietate,  ac  in  sacris  ritibus  servandis  sedulitate  Sacram  ipsam  Congregationem 
humillimis  datis  precibus  rogavit,  ut  declarare  dignaretur,  num  ipse  qui  ad  pastorle 
munus  explendum,  interdum  adigitur  privatim  celebrare  in  aliqua  ecclesia  turn 
proprioe  turn  alienee  dicecesis,  teneatur  se  conformare  memoratis  decretis,  vel 
potius  attenta  episcopal!  dignitate,  sequi  debeat  colorem  in  suo  dicecesano  calen- 
dario  prsescriptum  ? 

Resp. :   Serventur  Decreta, 

Die  7  Dec.  1844.  (4980.) 

[304.] 

Utrum  tempore  visitationis,  episcopus1  actu  visitans  ecclesiam  parochi  Regolaris, 
hujus  ritum  in  missse  celebratione  sequi  debeat,  vel  potius  parochus  Regularis 
ritum  episcopi  ? 

R.  Detur  Decretum  in  Alben,  diei  7  Decembris  1844. — Die  21  Julii  1855.  (5216^ 

Here  the  bishop,  even  in  his  ®wn  diocese,  is  absolutely, — we  might 
say  peremptorily, — denied  permission  to  celebrate  a  single  mass  in  ac- 
cord with  the  office  he  reads,  to  the  neglect  of  the  officium  ecclesiae  in 
which  he  celebrates.  We  cannot  call  to  mind  any  decree  of  the  Sacred 
Congregation  of  Rites  in  which  the  officium  ecclesiae  was  not  held 
paramount  to  every  other  consideration  or  circumstance.  This  it  will 
be  necessary  to  keep  in  view  all  through  the  perusal  of  the  decrees  de 
missa  in  ecclesia  aliena.  It  is  the  clue  to  the  unravelling  of  every 
tangle  and  will  explain  almost  every  difficulty. 

The  first  rubric  of  the  missal  directs  that  mass  be  conformable  to  the 
office:  "Missa  quotidie  dicitur  secundum  ordinem  officii  de  festo 
duplici  vel  semiduplici  vel  simplici ;  de  dominica  vel  feria  vel  vigilia 
vel  octava  :  et  extra  ordinem  officii,  votiva  vel  pro  defunctis.  The 
office  here  meant  is  what  we  have  described  above  as  the  officium  ec- 
clesiae. "Praenotandum,"  writes  De  Herdt,  vol.  i.  n.  96,  (i)  "rationem 
conformationis  missae  celebrantis  cum  officio  ecclesice  tantum  obtinere 
in  officio  duplici  aut  aequivalente  quod  excludit  votivas  et  de  Requiem  ; 


292 


THE  PASTOR. 


et  (2)  Cavalieri  ac  quosdam  alios  censere  debitum  conformation  is 
tantum  locum  habere  in  ecclesiis,  in  quibus  est  'usus  chori,  vel  in 
quibus  plures  saltern  sacerdotes  quotidie  celebrant  et  non  in  aliis  nisi 
celebretur  festum  cum  solemnitate  et  concursu  populi  :  licet  autem 
qusedam  decreta  recitationem  divini  officii  in  ecclesia  supponant,  et 
pro  ecclesiis,  in  quibus  est  usus  chori,  validior  ratio  conformationis 
existat ;  alia  tamen  decreta  conformationem  in  duplici  etiam  praescri- 
bunt  quoad  ecclesias,  in  quibus  usus  chori  certo  non  habetur,  ut  sunt 
ilia  quae  infra  citantur  de  oratoriis  :  ideoque  dicendum  est  conforma- 
tionem acque  obtinere  in  ecclesiis  in  quibus  chorus  non  habetur  :  quod 
etiam  praxis  confirmat  cum  in  nulla  ecclesia  in  qua  celebratur  de 
duplici  paramenta  nigra  vel  alterius  coloris,  quam  festum  ecclesiae 
exigit,  exteris  sacerdotibus  permittantur." 

Each  church  in  a  diocese  has  its  own  officium,  its  own  calendar  of 
feasts ;  and  according  to  this  calendar  the  priests  attached  to  the  ser- 
vice of  the  church  recite  the  breviary.  When  we  use  the  words  officium 
celebrantis  we  only  mean  the  office  of  the  church  to  which  the  cele- 
brant belongs, — officium  (ecclesiae)  celebrantis.  We  can  now  proceed 
to  an  inspection  of  the  decrees  of  the  Sacred  Congregation  which  regu- 
late which  shall  prevail  in  the  liturgy  (qua  public)  ; — the  office  of  the 
church  in  which  the  public  service  is  held,  or  the  office  of  the  church 
to  which  a  stranger  who  happens  to  take  part  in  that  service  is  at- 
tached. It  is  obvious  that  there  can  be  no  collision  when  the  offices 
of  both  churches  are  the  same  ;  neither  can  there  be,  as  to  mass,  when 
the  calendars  of  both  churches  permit  votives  and  requiems, — permit 
a  choice  of  masses  and  prescribe  none.  The  rubric  of  the  missal, 
"missa  dicitur  secundum  ordinem  officii,"  is  restricted,  outside  of 
choir  churches,  to  double  feasts  or  their  equivalents  in  which  Requiems 
and  votives  are  forbidden.  We  begin  with  the  decree  numbered  in 
Gardellini's  Collection,  2002.  It  needs  little  comment.  The  privi- 
lege of  saying  certain  masses  granted  personally  to  certain  designated 
individuals,  as  to  the  clergy  of  such  a  church  or  place  or  monastery,  was 
never  intended  to  apply  to  others  who  are  not  of  that  church  or  place 
or  monastery,  though  they  may  happen  to  say  mass  there.  Masses 
of  this  kind  have  been  granted  with  and  often  without  the  office. 
What  mass  in  either  case  visitors  should  say  will  appear  later  on. 

[3O5.J 

Ex  decreto  generali  De  Beatis  :  "  Missse  quse  fuerunt  indultae  certis  personis, 
nempe  presbyteris  regularibus  vel  srecularibus  alicujus  loci  vel  monasterii  seu 
presbyteris  alicujus  ecclesiae  servitio  addictis,  a  confluentibus  sacerdotibus  quavis 
dignitate,  etiam  Cardinalatus,  insignitis  minime  celebrentur."  —  Gardellini,  2002-6. 


MISS  A  LVAL1EXA  ECCLESIA. 


293 


The  following  does  not  need  a  syllable. 
maintained. 


The  ofricium  ecclesiae  is 


[306.] 

S.  R.  C.,  ad  preces  ecclesiae  Cathedralis  Con versanee,  declaravit :  Sacerdotera 
saecularem,  sive  cappellanum  sive  non,  qui  recitavit  officium  semiduplex  vel  sim- 
plex vel  feriale,  illo  die  celebrans  in  aliqua  ecclesia  Regularium,  in  qua  recitatum 
est  ab  ipsis  Regalaribus  eodem  die  officium  duplex  de  non  praecepto,  prout  de 
sancto  aliquo  sui  Ordinis  non  posse  dicere  missam  de  Requiem. 

Die  9  Junii  1668.  (2438.) 

In  the  next  the  officium  ecclesw  is  not  cf  precept.  If  the  parochus 
chose  to  say  his  breviary  ritu  duplici,  his  doing  so  did  not  alter  the 
officium  ecclesiae,  which  permits  votives  and  Requiems. 

[307.] 

An  in  ecclesia  parochial!,  ubi  adest  altare  privilegiatum  pro  defunctis,  celebrari 
possit  a  sacerdotibus  confluentibus  missa  de  Requiem  in  die  alicujus  sancti  du- 
plicis  ad  libitum,  ex  quo  ejus  officium  a  parocho  recitatur? 

Resp. :  In  casn  proposito  cum  ofricium  sit  ad  libitum,  quamvis  sub  ritu  duplici, 
posse  sacerdotes  confluentes  celebrare  missam  de  Requiem. 

Die  24  Nov.  1691.  (3251.) 

Neither  of  the  queries  in  the  decree  we  next  quote  could  be  safely 
answered  with  a  Yes  or  No.  Accordingly  the  S.  Congregation  takes 
occasion  to  enunciate  a  general  rule  and  leave  the  querist  make  the  ap- 
plication himself: — "  Regulars  obliged  or  invited  to  discharge  the 
official and  obligatory  duty  of  a  priest  in  any  church,  can  say  the  mass 
that  should  be  said  by  the  priest  whose  place  they  take  on  the  occasion, 
whether  it  be  a  mass  of  a  saint  or  a  Requiem."  Under  these  circum- 
stances the  regular  fills  the  role  of  the  priest,  personates  him  and  does 
in  his  stead  precisely  what  the  priest  himself  should  do.  For  the  time 
being,  and  for  that  function,  the  regular  is  rector,  and  as  rector  his 
proper  office  for  that  function  is  the  officium  ecclesiae.  Hence  the 
decision. 

[3O8.] 

I.  An  Sacerdos  regularis  in  cujus  ecclesia  ex  concessione  Apostolica  fit  ofricium 
duplex,  sive  de  prascepto  sive  non,  vel  de  octava  privilegiata,  possit  universaliter 
celebrare  missam  votivam  vel  de  Requiem  in  aliena  ecclesia  ubi  fit  officium  semi- 
duplex  ? 

II.  Quid  faciendum  sit  in  dicto  casu  si  in  supradicta  aliena  ecclesia,   ubi  fit 
officium  semiduplex,  celebretur  aliquod  funerale  ? 

Resp.:  Sacerdotes  regulares  addict os  seu  vocatos  ad satisfaciendum  oneribus 
alicujus  ecclesioe  posse  celebrare  missas  de  sancto  sive  de  Requiem,  ad  formam  et 
ritum  ejusdem  ecclesias,  juxta  rubricas  Missalis  Romani. 

Die  15  Decembris,  1691.  (3259.) 


294  THE   PASTOR. 


A  decision  that  occasioned  no  little  confusion  is  that  of  1699  :  Can 
a  regular,  invited  to  celebrate  outside  his  own  Church  on  a  day  when 
his  own  office  is  a  double,  conform  in  mass  to  the  office  of  the  church 
in  which  he  accepts  the  duty  of  officiating  ?  Answer  :  He  can.  We 
shall  see  by  and  by  that,  as  the  case  looks,  he  must.  Invited  to  go  out 
and  officiate, — evidently  in  the  stead  of  the  clergyman  who  was  to  offi- 
ciate ex-officio.  We  must  be  careful  to  stick  to  the  letter  of  these  de- 
crees. For  instance,  by  this  decision  of  1699  no  leave  was  granted  a 
religious  to  say  a  Requiem  when  his  office  is  a  double,  should  he  drop 
in,  while  travelling  to  a  church,  according  to  the  calendar  of  which 
Requiems  are  permitted.  This  would  be  altogether  a  different  case. 
By  the  decision  of  1699  it  was  not  decided  that  a  priest  whose  office 
is  a  double  is  entitled  to  say  either  a  requiem  or  a  votive  by  the  mere 
fact  of  celebrating  in  a  church  whose  clergy  have  a  semidouble.  This 
was  not  the  question  considered  and  to  it  the  response  given  to  an  en- 
tirely different  question  does  not  apply.  A  religious  invited  (evident- 
ly for  a  special  occasion)  to  take  the  place  of  an  official  in  an  official 
function  is  a  very  qualified  case.  Whenever  the  case  is  thus  qualified 
utique  "  potest  se  conformare  &c." 

[3O9.] 

An  sacerdos  Regularis  invitatus  extra  propriam  ecclesiam  ad  celebrandum  in 
die  in  qua  ab  ipso  ex  prsescripto  proprii  Instituti  recitatur  officium  duplex,  possit 
se  conformare  cum  missa  quse  celebratur  in  ilia  ecclesia  ad  quam  invitatur  sive  sit 
de  sancto  sive  de  Requiem  ? 

Resp. :  Affirmative. 

Die  3  Octobris  1699.  (3534.) 

The  following  decree  is  one  of  those  most  frequently  referred  to  : 

[310.] 

I.  An   Fratres  (Tertii  Ordinis  S.  Francisci)  diebus,  quibus  propria  officia  cele- 
brant sub  ritu  duplici,  celebrantes  in  alienis  ecclesiis  possint  celebrare  missas  cum 
dictis  officiis  concordantes,  vel  possint  celebrare  de  aliis,   conformando  se  ritui 
earumdem  ecclesiarum  ac  etiam  de  Requie  ? 

Resp.  :  Quoad  primam  partem  :  Negative,  quandofeitum  celebratur  cum  solem- 
tiitate  et  concursu  populi  ;  et  quoad  secundam  partem,  jam  provisum. 

II.  Ansacerdotesextericonfluentesadipsorum  ecclesias,  ut  supra,  et  celebrantes 
de  sanctis  Ordinis,  servatis  servandis,  possint  in  missis  se  uniformare  cum  fratribus 
quoad  Credo  et  quoad  numerum  orationum  more  duplicium? 

Resp. :  Pos.se. 

III.  In  diebus  Dominicis,  quibus  tarn  fratres  tarn  exteri  celebrant  de  Dominica 
possint  exteri  coloribus  uti  paramentorum,  quibus  utuntur  fratres  ratione  alicujus 
octavse,   et  fratres  celebrantes  in  alienis  ecclesiis  uti  coloribus  juxta  ritum  earum- 
dem? 

Resp.  :  Posse. 


MTSSA  IN  ALIENA  ECCLESfA.  295 

IV.  Et  an  tarn  exteri  in  ecclesiis  Fratrum  quam  Fratres  in  alienis  possint  ap- 
ponere  comme moral ionera  octavce  u.t  supra  occurrentis,  servata  rubrica1  de  duplici 
oratione  habenda  in  Dominica  infra  octavam  ? 

Resp.:  Posse. 

Die  II  Junii,  1701.  (3586.) 

Let  us  examine  those  queries.  To  the  first  neither  a  simple  Yes  or 
No  could  be  given.  There  is  no  circumstance  mentioned.  "  Can  re- 
ligious celebrating  in  strange  churches  conform  in  mass  to  the  office  of 
those  churches  ?  "  They  must,  as  we  have  seen,  if  called  there  to  act  in- 
stead of  one  bound  to  the  function  ex-officio  ;  and  further,  they  must 
conform  also,  says  the  Congregation,  if  the  strange  church  celebrate  an 
office  with  pomp  and  an  extraordinary  concourse  of  people.  At  bottom 
the  reason  of  each  is  the  same.  Where  there  is  an  extraordinary  cele- 
bration with  an  extraordinary  gathering  of  the  people  thereto,  the  extra 
masses  of  the  visitors  are  but  a  participation  in  the  celebration  of  the 
day.  The  strangers  join  (by  these  extra  masses)  with  the  clergy  of  the 
church  in  celebrating  the  festival,  and  their  masses  being  a  portion  of 
the  celebration,  they  act  in  this  case  WITH  as  in  the  former  case  IN  LIEU 
OF  the  local  clergy.  For  the  time  being  and  for  the  purposes  of  the 
celebration  in  which  they  take  part,  they  are  aggregated  to  the  clergy 
of  the  church,  and  consequently  say  the  missa  ecclesiae. 

The  Posse  ad  in.  could  as  well  be  Debere.  But  the  congregation  is 
not  wont  to  return  an  answer  wider  than  the  question  and  the  question 
was  "  An  possint."  The  Posse  ad  n.  et  ad  iv.  are  concessions  to  the 
officium  ecclesiae  honoris  causa  ratione  octavae.  A  rubricist  could  not 
reason  himself  into  either  Posse.  The  Credo  and  commemoration  in 
casu  is  ad  libitum,  a  privilege  which  the  celebrant  is  at  liberty  to  use  or 
not  as  he  please. 
[311.] 

I.  An  sacerdos  capellanus  monialium  Capuccinarum  ab  ipsis  institutus,   et  ad 
earum  commodum  celebrans,  possit  celebrare  missam  juxta  ritum  officii  earumdem 
Capuccinarum  ? 

Resp.  :  Affirmative,  durnmodo  tamen  celebret  in  ecclesiapraedictarum  monialium 
et  utatur  missali  Romano. 

II.  An  sacerdotes  confluentes  ad  earumdem  monialium  ecclesias  devotionis  gratia 
possint  celebrare  missas  de  beatis  non  canomzatis  ipsarum  monasteriis  concessas  ? 

Resp.  :  Negative,  inconsulta  Sacra  Congregatione. 

III.  Quse  missa  et  quo  colore  ilia  die  in  ecclesiis  prgedictarum   monialium   a 
sacerdotibus  confluentibus  celebranda  sit  ? 

Resp.  :  Missam  celebrandam  esse  a  confluentibus  de  die  et  se  conformare  debere 
officio  proprio,  quatenus  color  paramentorum  ecclesise  monialium,  in  qua  celebratur 
festum  sit  idem  nee  disconveniat.  Secus  vero  alibi  celebrandum. — Die  n  |unii, 
1701.  (3588.) 

')  Tit.  ix.  n.  10. 


296  THE  PASTOR. 


The  answers  ad  n.  et  in.  we  had  partly  before — masses  granted  by 
special  indult  to  clergymen  attached  to  a  certain  church  are  only  for 
them  and  not  for  others  who  are  not  so  attached.  The  nuns7  chaplain 
can  follow  the  nuns'  calendar  for  the  reason  given  before, — vicem 
monachi  ejusdem  Ordinis  supplet,  as  a  religious  would  supply  a  rector's 
place.  The  nuns'  calendar  shows  the  officium  ecclesiae.  If  that 
officium  be  duplex  it  calls  for  a  certain  color  in  the  public  services. 
No  other  is  permitted  there  that  day  by  the  rubrics.  The  special  mass 
de  Beato  the  visitors  cannot  celebrate.  What  mass,  then,  shall  they 
say?  The  mass  of  their  own  church,  if  it  can  be  done  without  run- 
ning counter  to  the  officium  ecclesiae  in  which  they  celebrate.  But  it 
cannot,  if  the  office  of  their  own  church,  officium  celebrantis,  demand 
a  color  which  the  officium  ecclesiae  forbids  to  be  used.  In  every  col- 
lision of  claims  the  officium  ecclesiae  in  qua  celebratur  gets,  as  in  this 
case,  the  preference.  If  the  visitor's  office  forbid  him  the  color  of  the 
officium  ecclesiae,  "  alibi  celebrandum." 

.  This  decree  proves  that  when  the  color  is  the  same  in  both  offices, 
the  stranger  can  say  his  own  mass  in  ecclesia  aliena,  strictly  following 
his  own  Ordo.  By  and  by  we  shall  see  that  in  all  such  cases  he  must 
say  the  mass  of  his  own  church. 

[312.] 

An  facultas  celebrandi  cum  missali  Romano  concessa  S.  R.  C.  pro  cappellanis 
monialium  intelligi  debeat  pro  omnibus  et  singulis  qui  ex  debito  tenentur  celebrare 
in  ecclesia  ipsarum  monialium  ? 

Resp. :  Affirmative,  dummodo  celebrent  cum  missali  Romano.  (3617-3.) 

[313.J 

An  prohibitio  facta  a  S.  R.  C.  in  declaratione  de  anno  1688  die  9  Junii  sacerdoti- 
bus  saecularibus  etiam  cappellanis  ne  celebrent  missam  de  Requie  in  ecclesiis  Re- 
gularium  in  quibus  recitatum  sit  officium  duplex  de  non  praecepto,  vel  de  aliquo 
sancto  eorundem  sui  Ordinis,  possit  vel  debeat  intelligi  etiam  pro  ecclesiis  monia- 
lium quse  vere  sunt  Regularium  ? 

Resp.:  Affirmative. — Die  n  Februarii,  1702.  (3617-4.) 

The  reason  of  the  Affirmative  to  this  query  is  identical  with  that 
given  for  the  chaplain  himself  being  allowed  to  follow  the  nuns' 
calendar— vicem  supplet  alterius.  So  does  every  one  who  celebrates 
for  them  EX  DEBITO.  But  a  visitor  going  to  the  nuns'  chapel  to  cele- 
brate devotionis  causa,  he  is  not  entitled  to  say  the  mass  of  the  ora- 
tory. 

[314.] 

An  capellani  servitio  ecclesioe  monialium  addicti  debeant  celebrare  missam  de 
sancto,  de  quo  moniales  recitant  officium  juxta  proprium  calendarium,  licet  sit 


MISS  A  IN  A  LIEN  A  ECCL  ESI  A .  297 

inferioris  ritus  sancti,  de  quo  capellanus  privatim  ad  tenorem  calendarii  dicecesani 
officium  recital? 

Affirmative,  dummoclo  utantur  missali  Romano. 

Die  1 8  Martii,  1 702.   (3622-2. ) 

Same  as  before.  For  all  the  purposes  of  the  mass  which  the  chap- 
lain or  any  priest  celebrates  for  the  community,  ex  debito,  the  celebrant 
personates  a  father  of  the  Order  et  alterius  fungitur  officio.  The 
father  would  be  bound  to  the  calendar  of  the  Ordo  ;  so,  then,  is  the 
chaplain,  whether  of  a  day  or  a  year.  The  secular  chaplain  uses  the 
Roman  rnissal  because  the  masses  proper  of  the  Ordo  are  not  ap- 
proved so  far  as  he  is  concerned,  and  were  granted  only  to  certain 
individuals,  namely,  to  all  the  members  of  that  Religious  Order. 
[315.] 

An  sacerdotibus  occasione  itineris  seu  alia  quacumque  ex  causa  licltum  sit 
celebrare  missam  de  Requiem  in  aliena  ecclesia  ubi  non  agitur  officium  duplex,  imo 
fiunt  exequise  pro  aliquo  defuncto,  praesente  corpore,  vel  anniversaria  vel  aliquod 
simile  officium  pro  defunctis  eo  die  quo  ipsi  recitaverunt  officium  alicujus  sancti 
duplicis,  non  obstante  decreto  hujus  S.  Congregationis  die  5  August!  1662  edito 
prohibente  missas  defunctorum  in  festis  duplicibus  et  per  consequens:  An  hoc 
decretum  habeat  locum  tantum  in  ecclesia  propria  vel  etiam  aliena  in  casu  proposito  ? 

Resp.  :  Posse  conformari  cum  ecclesia  in  qua  celebrat. 

Die  23  Augusti,  1704.  (3/03-7.) 

It  will  be  noticed  that  there  are  cumulative  circumstances  in  this 
query,  (i)  the  office  of  the  church  is  not  a  double;  and  (2)  funeral 
services  are  being  held.  Now,  in  a  parish  church  funeral  and  marriage 
masses  form  an  integral  portion  of  the  parochial  public  service. 
Their  occurrence  is  provided  for  in  the  rubrics,  and  anniversary  Re- 
quiems find  their  regular  place  in  the  parochial  calendar.  During  the 
funeral  ceremonies  and  the  celebration  of  the  anniversary  Requiems  in 
a  parish  church,  the  parish  calendar  prescribes  black  as  well  as  it  pre- 
scribes it  for  the  ceremony  of  Good  Friday.  Consequently,  if  a 
stranger  wish  to  celebrate  in  the  public  church  just  at  these  times — 
quando  fiunt  exequise  pro  aliquo  defuncto  prsesente  corpore,  vel  an- 
niversaria, vel  aliquod  simile  officium  pro  defunctis/' — when  the 
officium  ecclesise  calls  for  black  in  the  sacred  service,  every  other  color 
is  forbidden  and  the  visitor  must  celebrate  in  black  or  not  at  all.  It 
is  still  the  same  rule  ;  in  a  collision  of  claims,  the  officium  ecclesiae 
prevails. 

The  words  in  the  query  "ubi  non  agitur  officium  duplex/'  are 
useless.  Duplex  or  simplex  is  a  matter  of  indifference.  This  had 
nothing  to  do  with  the  decision  that  the  stranger,  under  the  circum- 
stances,— that  is  celebrating  in  a  church  while  solemn  funeral  services 
are  there  going  on — can  conform  with  the  church  and  say  a  Requiem. 


298  THE  PASTOR. 


Not  because  the  office  of  the  church  is  semidouble  or  simplex  can 
he  conform,  but  because  the  color  of  the  church  offices  at  the  time  he  cele- 
brates is  prescribed,  and  he  cannot  celebrate  according  to  his  own  Ordo 
without  disregarding  the  prescription.  He  can  conform.  There  is 
neither  mass  nor  color  to  conform  to,  if  the  office  be  not  a  double  or 
its  equivalent,  as  both  masses  (votives)  and  colors  are  free.  Using  the 
•words  Posse  conformari  cum  ecclesia  the  Sacred  Congregation  evi- 
dently supposed  that  the  clergy  of  the  church  are  not  free  during  such 
services  to  say  votive  masses.  If  they  wish  to  celebrate  they  must  do 
•so  in  black.  And  the  stranger  forbidden  to  say  mass  according  to  the 
duplex  office  he  read,  can  conform  and  say,  what  is  of  obligation  for 
the  time  being  in  that  church,  mass  in  black  vestments.  To  the 
direct  question  regarding  the  General  Decree  of  August  5,  1662,  no 
•reply  is  made.  It  was  unnecessary.  That  decree  forbids  private 
Requiems  on  doubles.  The  decree  does  not  expressly  state  whether 
doubles  celebrantis  or  alienae  ecclesiae.  But  here  the  legal  maxim  is 
.applicable — ubi  lex  non  distinguit  nee  nos  distinguere  debemus. 
Private  requiems  are  forbidden,  whether  the  double  be  celebrantis  or 
alienee  ecclesiae. 

[316.] 

DECRETUM  GENERALE. — Supplicantibus  frequenter  S.  R.  C.  plerisque  variorum 
Ordinum  monialibus,  ut  confessano  et  cappellanis  earundem  servitio  addictis 
facultatem  celebrandi  missas  sanctorum,  de  quibus  prsedictse  moniales  ofncium 
recitant  benigne  impartin  dignetur. 

S.  eadeni  Congregatio,  ad  occurrendum  his  et  similibus  instantiis,  prcesenti  de- 
creto  general!  declarat:  "  Lie 'ere  in  posterum  turn  confessario  turn  capellanis  tnn- 
tum  quarumcumque  monialium  servitio  addictis,  missas  sanctorum,  de  quibus 
ipsse  recitant  ofncium,  celebrare,  sed  cum  missali  Romano  et  de  communi  non  verb 
missas  proprias  eorumdem  sanctorum  variis  Ordinibus  a  S.  C.  concessas." 

Dei  20  Novembris  1717.  (3904.) 

This  is  only  the  rational  interpretation  of  the  general  principle  that 
qui  vicem  supplet  alterius  hunc  pro  tempore  personat.  He  who  says 
the  community  mass  follows  the  calendarium  ecclesiae  as  would  the 
nuns'  own  priest,  a  father  of  the  Order.  The  missce  proprice  Ordini  con- 
cesses  are  as  non-existent,  because  not  approved,  for  others.  Conse- 
quently the  secular  chaplain  follows  the  calendarium  oratorii,  but 
•knows  nothing  of  the  missa  propria, — utitur  missali  Romano. 
[317.]  . 

In  ecclesia  ubi  fit  officium  duplex  confessoris  aut  virginis  potestne  quis  missam 
de  martyre  (de  quo  recitat  omcium)  celebrare  et  in  quibus  paramentis  ? 

Resp.  :  Semper  uniformari  debet  officio  ecclesiae,  in  qua  sacerdos  celebrat  et 
etiam  in  colore  paramentorum,  et  quando  est  duplex  tune  celebrari  debet  de  sanc- 
to,  cujus  particularis  ilia  ecclesia  celebrat  omcium. 

Die  4  Septembris  1745.  (4175-8.) 


MISS  A  IN  A  LIEN  A  ECCLESIA. 


299 


The  first  part  of  this  answer  only  reiterates  what  had  been  frequently 
decreed  before,  namely,  that  nothing  will  be  allowed  that  is  out  of  uni- 
son with  the  public  office  of  the  particular  church  in  qua  celebratur. 
Rather  than  permit  a  public  breach  of  the  public  office  (Liturgy)  of  the 
church  we  have  seen  [311]  that  outsiders  would  be  forbidden  to  say 
mass  at  all  and  that  they  should  say  a  Requiem,  [315]  ( the  mass  of  the 
church,  pro  tern. ,)  rather  than  mass  de  sancto  duplici  cujus  recitarunt 
officium.  In  this  decree  all  breach  of  the  public  office  of  the  church  in 
qua  celebratur  is  first  guarded  against.  That  can  never  be  tolerated. 
Secondly,  tf  quando  est  duplex/'  then  the  mass  is  to  be  of  the  saint 
whom  that  particular  church  worships.  This  answer,  apart  from  the 
query,  would  lead  us  astray.  The  Congregation  does  not  decide  that 
the  mass  is  to  be  in  accord  with  the  officium  ecclesise  "  quando  est  du- 
plex," but  "  quando  est  duplex,"  ail d.  the  officium  celebrantis  calls  for 
a  mass  requiring  a  different  color  in  the  vestments. — "  In  a  church  in 
which  the  office  is  of  a  confessor  or  virgin,  requiring  white,  can  a 
visiting  priest  say  the  mass  of  a  martyr  whose  office  he  recites  ?  "  An- 
swer might  be  :  Don't  know.  Was  the  officium  confessoris  aut  virginis 
duplex  ?  If  not,  the  color  is  ad  libitum  and  the  visitor  can  of  course 
say  his  mass  de  Martyre.  But  if  duplex,  the  prescribed  color  of  the 
church  is  white  and  the  visitor  must  either  say  mass  elsewhere  or  not 
at  all,  rather  than  commit  a  public  breach  of  the  public  office  by  cele- 
brating in  a  different  color.  If  he  cannot  say  his  own  mass,  let  him 
say  the  mass  of  the  church  and  be  reputed  ad  hoc  aggregated  to  the 
clergy  of  the  church  and  celebrating  its  festivals. 

[318.] 

13.  Cum  contingat  saspius  in  ecclesiis  Regularium  vel  aliis,  prsesertim  in  die 
obitus  seu  anniversario  defunctorum,  missas  celebrari  a  confluentibus  sacerdotibus 
supplicatur  dec'arari :  An  sacerdotes,  qui  recitant  officium  de  festo  duplici  con- 
fluentes  ad  ecclesias  sive  Regularium  sive  aliorum,  ubi  dicitur  officium  de  sernidu- 
plici  possint  ibi  dicere  missas  privatas  defunctorum  ? — Item  :  Recitantes  officium 
de  martyre  et  celebrantes  in  ecclesiis  ubi  dicitur  de  confessors,  utrum  debeant  se 
conformare  in  colore  illis  ecclesiis,  etiamsi  nulla  ibi  sit  solemnitas  ? 

^Resp.  Ad  13  :  Negative,  quoad  primam  partem ;  Affirmative,  quoad  secundam, 
etiam  quoad  missam,  quae  non  potent  celebrari  de  sancto  confessare  si  color  fuerit 
rubeus. 

Die  7  Maji  1746.     (4181  ad  13.) 

The  decree  of  Aug.  5,  1662,  is  sufficient  reply  to  the  first  part  of  this 
query — they  cannot.  Priests  having  a  double  office  in  their  own 
church  cannot  go  and  say  a  private  requiem  in  a  church  where  the 
office  is  semidouble.  The  second  part  supposes  evidently  that  the  of- 
ficium ecclesiae  is  a  double.  In  this  case  the  color  is  de  prsecepto 


3oo 


THE  PASTOR. 


and  a  public  breach  of  the  precept  can  never  be  permitted.  Conse- 
quently, no  mass  or  the  missa  ecclesiae.  Did  we  not  see  it  here  queried, 
we  should  hardly  have  thought  it  could  enter  the  head  of  any  man  to 
suppose  he  was  conforming  to  the  office  of  the  church  in  saying  his 
own  mass  de  martyre,  in  colore  albo,  when  the  church  office  demands 
white: — "nonpoterit  celebrari  de  sancto  confessore,  si  color  (officii 
ecclesiae)  fuerit  rubeus."  "  Quando  est  duplex/'  not  only  the  color,  but 
the  mass  is  of  obligation,  if  the  visitor's  own  church  call  for  a  differ- 
ent color. 

One  trouble  in  this  matter  may  be  here  noticed,  namely,  that  the  S- 
Congregation  cannot  append  to  its  replies  all  the  limitations  which  they 
require.  It  is  the  business  of  rubricists  to  point  out  these.  Hardly  a 
single  answer  of  the  Congregation  can  be  accepted  in  its  literal  wording 
and  applied  universally.  The  reply  we  are  now  considering  is  a 
sample — "missa  quae  non  poterit  celebrari  de  sancto  confessore  si 
color  fuerit  rubeus."  That  is  true,  si  color  ecclesiae  sit  praescriptus, 
that  is,  si  officium  ecclesiae  sit  duplex. 
[319] 

Magister  cseremoniarum  cathedralis  ecclesise  N.  exposuit  S.  R.  C.  quod  in  prse- 
fata  civitate  et  dicecesi  juxta  decretum  s.  m.  Benedict!  Papse  xin.  die  24  Sep- 
tembris  1726,  ab  omnibus  qui  tenentur  ad  horas  canonicas,  recitatur  die  16  Julii 
officium  et  missa  respective  celebratur  B.  M.  V.  de  Monte  Carmelo.  In  ecclesia 
ejusdem  Tituli,  (non  tamen  Regularium,)  non  curata,  clero  carente,  visitation! 
episcopi  subjecta,  licet  in  temporalibus  ad  instar  laicalium  administrata,  solem- 
nizatur  hujusmodi  festum  Dominica  infra  octavam,  et  plures  sacerdotes  invitantur 
ad  ibi  celebrandam  missam  :  quare  orator  prsedictus  S.  R.  C.  humillime  suppli- 
cavit  pro  declaratione  sequentium  Dubiorwm,  nempe  : 

I.  An  Dominica  infra  octavam  B.  M.  V.  de  Monte  Carmelo,  sacerdotes  qui  ac- 
cedunt  ad  dictam  ecclesiam  debeant  in  ea,  prout  praetendit  cappellanus  mercena- 
rius  ejusdem  ecclesiae  celebrare  missam  B.  M.  V.  de  Monte  Carmelo  cum  com- 
memoratione  et  evangelic  Dominicae  in  fine,  et  idem  cappellanus  possit  celebrare 
ejusmodi  missam  solemnem,  prout  singulis  annis  celebrat,  absque  ulla  commem- 
oratione. 

Resp.-  ad  I.  In  Dominica  infra  octavam  missoe  privatse  nequeunt  dici  de  festo, 
sed  dicuntur  de  Dominica  cum  commemoratione  octavae  juxta  rubricas  :  constito 
tamen  de  concursu  populi,  permittitur  unica  tantum  missa  solemnis  de  octava  cum 
Gloria^  Credo  absque  ulla  commemoratione.— Die  3  Septembris  1746.  (4183.) 

The  officium  ecclesiae  is  not  de  festo  on  the  Sunday  within  the  oc- 
tave, but  de  Dominica ;  and  missa  debet  esse  conformis  officio. 

''Constito  tamen  de  concursu  populi  :  "—a  solemn  votive  is  allowed 
without  any  special  legislation.     (Tit.  vr.)     Be  it  remembered  that  this 
case  is  in  accordance  with  the  general  law. 
[320.] 

X.  Utrum  sacerdos  ssscularis  vel  regularis  habens  officium   duplex,  et  quid  si 


MISS  A  IN  A  LI  EN  A  ECCLESIA. 


duplex  primoe  vel  secundee  classis,  celebrans  in  aliena  ecclesia  ex  devotione  ubi  cele- 
bratur  festum  solemne,  debeatne  celebrare  missam  conformando  se  illi  ecclesia, 
ubi  celebrat,  etiam  quoad  solemnitatem  et  colorem  paratnentorum  ? 

XL  Utrum  etiam  sacerdos  saecularis  vel  regularis  habens  officium  duplex,  et 
quid  si  duplex  primaa  vel  secundae  classis,  celebrans  in  aliena  ecclesia  ex  obliga- 
tione  in  sepultura  solemni  alicujus  cadaveris  vel  exequiis  solemnibus,  debeat  se 
conformare  illi  ecclesise  celebrando  missam  de  Requiem  ? 

Resp.  ad  X.  et  xr.  :  Serventur  decreta  alias  edita  in  una  Tettii  Ordinis  S. 
Francisci  II  Junii  1701  :  el  sacerdotes  tarn  sceculares  quam  regulates  conformare  se 
debent  rilui  cedes  itz,  in  qua  celebrant. 

Die  29  Januarii  1  752.     (4223.) 

The  second  part  of  this  response  is  to  be  understood,  as  in  the  pre- 
ceding, in  a  qualified  sense.  —  "Sacerdotes  conformare  se  debent  ritui 
ecclesise  in  qua  celebrant."  —  Conformare  se  debent  in  the  mode  and 
measure  prescribed  by  the  nature  of  the  circumstances  and  in  accord- 
ance with  the  decisions  of  the  S.  Congregation. 

[321.] 

An  Regulares  in  festis  principalibus  suorum  Ordinum,  et  maxime  in  festo  Fun- 
datoris  seu  Patriarchse  possint  addere  symbolum  in  missa  celebranda  extra  pro- 
prias  sui  Ordinis  ecclesias  ? 

Resp.  Affirmative.  —  Die  18  Decembris  17/9.     (4395-7-) 

This  is  a  privilege.  Privileges,  like  exceptions,  prove  the  rule.  So 
far,  we  have  seen  (i)  that  the  general  decree  of  1662,  applies  whether 
the  office  be  celebrantis  or  ecclesiae  ;  (2)  that  he  who  acts  for  another  in 
an  official  and  bounden  function  becomes  invested  for  that  function 
with  the  office  of  the  absent  functionary. 


12.  Quando  festum  Purifications  B.'  M.  V.  occurrit  in  Dominica  Septuagesimce 
vel  Sexagesimse  apud  Dominicanos  non  transfertur,  ex  quo  accidit,  ut  moniales  S. 
Dominici,   jurisdiction!  ordinarii    subjects  et   Breviario  sui   Ordinis    utentes,  de 
praefato  festo  in  choro  recitent  missamque  ofnciantes   cantaturae  ex  statute,  consue- 
tudine  vel  devotione   antiqua,  illam  de  B.  M.  V.    Purification  absolvere  debeant. 
Quseritur  ergo  :  An  capellani  sseculares  ipsarum  officium  de   Dominica  persolven- 
tes,  juxta  rubricas  Breviarii  Romani,  quo  utuntur,  se  conformare  debeant  quoad 
missam  in  his  vel  similibus   circumstantiis  cum  offtcio  monialium,  illam  celebrando 
de  prsedicto  festo  B.  M.  Virginis  ut  officium  chori  omnino  expleatur  ? 

13.  An  idem  dicendum  sit  in  his  omnibus  casibus,  in  quibus  moniales  missam 
proprio  officio  con  venien  tern  in  choro  ex  statute,   consuetudine  vel  antiqua  devo- 
tione cantent,  salvis  remanentibus  tantum  quoad  reliquos  casus  decretis  S.  Congre- 
gationis   in   quibus    hujusmodi   conformitas  in   facultate  et  arbitrio  cappellanorum 
relinquitur  ? 

Resp.  ad  12  et  13  :  Serventur  S.  C.  Decreta  et  cappellanos  sseculares,  qui 
celebrare  debent  in  ecclesiis  monialium  quoad  missam  solemnem  teneri,  dummodo 
celebrent  cum  missal  i  Romano. 

Die  aoSeptembris  1806.     (4501.) 

The  answer  to  this  is  quite  in  accordance  with  the  principles  laid 


302 


THE  PASTOR. 


down  :  "Serventur  decreta  ;  "  et  cappellanos  seeculares  qui  celebrare 
(lebeilt  in  ecclesiis  monialium,  quoad  missam  solemnem  teneri, — 
they  cannot  take  their  own  office.  For  the  nonce  they  are  not  them- 
selves, but  members,  in  quantum  possunt,  Ordinis. 

[323] 

Quum  missce  de  Beatis  celebrari  possint  tantum  in  illis  ecclesiis,  pro  quibus  con- 
cessum  est  officium  ipsorum,  dubitatur :  utrum  sacerdotes  recitantes  officium  de 
Beato  sed  celebrantes  in  ecclesia  ubi  fit  de  sancto  possint  dicere  missam  officii,  vel 
teneantur  se  conformare  ecclesise  in  qua  celebrant  ? 

Resp.  :  Negative,  ad  primam  partem  :  Affirmative  ad  secundam. 

Die  7  Septembris  1816.  (4526-17.) 

[324.] 

18.  An  sacerdotes  recitantes  officium  de    martyre,  sed  celebrantes  in  ecclesia  ubi 
fit  de  confessore,  possint   dicere    missam  sui   officii    cum   paramentis    albis  ?     Et 
quatenus  negative. 

19.  An  teneantur  dicere  missam  juxta  officium  ecclesise,  in  quo  celebrant  ? 
Resp.  :     Ad  18  et  19  :  Servetur  decretiim  in  Varsavien.     7  Maji    1746  in  re- 

spons.  ad  dub.  13, 

Die  7  Septembris  1816.   (4526.) 

[325.] 

20.  An  sacerdos  habens  officium  ritus  duplicis  sed  celebrans  in  ecclesia  in  qua  fit 
officium  de  semiduplici  possit  dicere  missam  votivam  ? 

Resp. :  Negative.      (4526  ad  2C.) 

Only  the  answer  to  dub.  23  is  here  notable  :  A  priest  whose  own 
office  is  a  double  cannot  say  a  votive  or  private  Riquiem  in  a  church 
whose  office  is  semidouble, — general  Decree  of  1662.  Ubi  lex  non 
distinguit  nee  nos  distinguere  debemus. 

[326.] 

An  sacerdotes  sive  sneculares  sive  regulares  diversorum  Ordinum  accedentes  ad 
Sacrum  faciendum  in  capella  Tertiariorum  prope  vel  intra  eorum  ecclesiam  con- 
tenta,  teneantur  se  conformare,  tarn  in  missa  quam  in  colore,  calendario  Fratrum, 
et  missam  celebrare  juxta  ritum  servatum  in  ecclesia  regulari  Fratrum  cum  talis 
capella  non  sit  de  jurisdictione  ordinarii  et  Tertiadi  existant  sub  regimine  prsela- 
torum  Ordinis? 

Resp. :  Affirmative  quatenus  capella  fuerit  intra  ecclesiam,  iis  tamen  solum  die- 
bus  quibus  festum  cum  solemnitate  ac  populi  frequentia  peragitur,  ET  color  ab 
ecclesia  servatus  secundum  rubricas  non  congruit  celebrantium  officio,  missali  ta- 
men Romano  ab  exteris  sacerdotibus  adhibito  :  Quatenus  vero  capella  fuerit  pro- 
pe sed  extra  eandem  ecclesiam,  pariter  Affirmative,  si  eadem  capella  ad  Tertiarios 
professes  professes  pertinuerit ;  sed  Negative,  si  memorata  capella  Tertiariorum 
scecularium  fuerit,  nisi  hi  gaudeant  Indulto  extensionis  privilegiorum  ut  decisum 
fuit  in  Bracharen,1  27  August!  1707,  et  in  Alerien,  die  I  Septembris  1708. 

J)  BRACHAREN.  An  clerici  tertiarii  sseculares,  professi  tertii  Ordinis  S.  Fran- 
cisci  de  Poenitentia,  recitare  possint  horas  canonicas  juxta  Breviarium  ad  usum 
Fratrum  trium  Ordinum  S.  Francisci  de  Poenitentia  professorum  claustralium, 
omisso  calendario  Romano  ? 

Resp. :  Negative,  nisi  habeatur  Indultum  extensionis  privilegiorum. 


MISS  A  IN  ALIENA  ECCLES1A. 


303 


II.  An  tails  capella  Tertiariorum  utidebeat  calendario  Romano  vel  Franciscano  ? 

Resp.  :   Provisum  in  primo. — Die  22  Martii  1817.   (4533-) 

We  do  not  think  a  word  of  commentary  is  here  needed.  If  the 
strangers  join  in  the  celebration,  then  their  masses  are  part  of  the  cele- 
bration, and  they  say  the  missa  ecclesiae.  Otherwise  they  say  their 
own  mass,  but  must  not  violate  the  public  law  of  the  church  in  qua 
celebratur.  Consequently  si  de  martyre,  de  praescripto,  only  in  red  or 
not  at  all  can  the  visitors  celebrate  ;  and  if  only  in  red  then  the  missa 
de  martyre  and  no  other. 

[327.] 

I.  An  in  oratoriis  publicis  officiatis  a  Regularibus  extra  conventum,  Regulares 
et  reliqui  sacerdotes  in  iisdem  oratoriis  dicere  debeant  missam  juxta  kalendarium 
Regularium  vel  dioecesanum  ? 

Resp. :  Serventur  decreta  in  una  Parisien,  diei  10  Junii  1656,  in  una  Varsavien, 
die  7  Maji  1726,  dub  xiii.,  et  in  Aquen,  die  4  Septembris  1745,  dub.  vin. 

II.  An  in  publicis  oratoriis  paroeciae  Regularium  et  a  Regularibus  officiatis  dici 
debeat  missa  secundum  calendarium  Regularium  ? 

Resp.  :  Provisum  in  primo. 

VI.  An  standum  sit  decreto  (passim  non  observato)  vetanti  sacerdotem,  haben- 
tem  officium  duplex,  confluentem  ad  ecclesias  sive  Regularium  sive  aliarum  dicere 
missam  de  Requie? 

Resp. :     Negative,  '  (!)  et  strictim  servetur  enunciatum  decretum   in  Varsavien. 

Die  17  Decembris  1828.      (4645-1,  2,  6.) 

No  need  of  a  word. 
[328.] 

Permulta  stint  missarum  onera,  quae  incumbunt  ecclesiae  coenobii  6".  Maria'Ara 
Cocli  nuncupatae,  Ordinis  Fratrum  S.  Joannis  de  Deo  civitatis  Mediolanen.,  qua? 
satisfieri  necesse  est  per  saeculares  sacerdotes,  (quoniam  penes  ipsos  Fratres  solus 
reperitur  aedituus),  quorum  multi  ritum  sequuntur  Ambrosianum  proptereaque  cum 
ejusdem  ecclesiae  calendario  convenire  nequeunt.  Veium  quum  satis  superque 
constent  quae  in  una  Varsavien,  diei  7  Maji  I746sancita  fuere  :  R.  P.  sacerdos 
professus  S.  C.  sequens  proposuit  clubium  enodandum,  nimirum :  An  praedicti 
sacerdotes  sseculares,  sive  ritum  Ambrosianum  sive  Romanum  sequantur,  supra- 
dictum  decretum  in  Varsavien,  servare  teneantur  ;  et  quatenus  Affirmative  an  mis- 
sam de  communi  legere  debeant  si  in  proprio  ritu  officium  de  eodem  sancto  non 
recitent  vel  potius  valeant  missam  celebrare  votivam  ? 

Resp. :  In  casu,  a  sacerdotibus  ritus  Romani  servetur  Decretum  in  Varsavien, 
diei  7  Maji  1746,  nee  licere  sese  conformare  ecclesiae  si  in  ea  celebretur  missa  vo- 
tiva  et  ipsi  celebraverint  ritu  duplici :  a  sacerdotibus  vero  ritus  Ambrosiani  ser- 
vandus  ipsorum  ritus. — Die  16  Decembris  1828.  (4646.) 

''  Nec  licere  sese  conformare  ecclesiae  si  in  ea  celebretur  missa  votiva, 
(si  nullum  habeat  ecclesia  colorem  pra>scriptum),  et  ipsi  celebraverint 
officium  ritu  duplici."  They  are  bound  by  the  rubric  of  the  missal 
whenever  they  can  follow  it ;  that  is,  whenever  the  officium  ecclesise 

i)  That  "  Negative"  should  obviously  be  Affirmative,  id  est,  standum  esse  decre- 
to. See  the  decree  referred  to,  4181. 


304 


THE  PASTOR. 


in  qua  celebratur  non   obstat.     In  this  case  non  obstat  as  no  color  is 
prescribed. 

[329.] 

In  oratione  A  cunctis  ad  literam  N.  juxta  decretum  S.  R.  Congregations  26 
Januarii  1793  nominandus  est  Patronus  seu  Titularis  proprius  ecclesix  in  qua  cele- 
bratur. In  Canone  missre  ubi  dicitur  et pro  Antistite  nostroN.  juxta  rubricam  titulo 
8  n.  2  nominandus  est  episcopus  loci  in  quo  celebratnr  etiam  a  sacerdotibus 
alienae  dioecesis.  Ex  his  et  rubrics  et  citati  decreti  verbis  videtur  posse  inferri 
celebrantem  in  altera  ecclesia  non  missam  suse  ecclesice  sed  missam  quoe  celebratur  in 
ilia  aliena  ecclesia  recita  redebere.  Quum  vero  varize  circa  id  sint  Sacree  Rituum  Con- 
gregationis  decisiones  et  varia  rubricis  tarum  placita  quseritur:  I.  Quse  missa  celebran- 
da  sit  a  Sacrum  facientibus  in  aliena  ecclesia  vel  oratorio  privato?  2.  An  Patronus 
nominandus  in  dicta  oratione  A  cunctis  intelligi  debeat  Patronus  principalis  loci  et 
quid  siplures  siut  principales  patroni?  3.  Qui  nominandus  sit  ad  literam  N.  si  Patro- 
nus vel  titularis  jam  nominatus  sit  in  ilia  oratione  aut  de  eo  celebrata  sit  missa  ? 

Resp.  :  Ad  questionem  primam  :  Servetur  Decretum  diei  7  Maji  1746,  nimirum 
missam  concordare  debere  cum  officio  quod  quisque  recitavit,  dtcmmodo  cuni  colore 
ecclesia;  in  qua  celebrat  aptetur.  In  oratorio  autem  privato  semper  concordare  de- 
bet  :  Ad  quoestionem  secundam :  Nominandus  Titularis  ecclesias  :  Ad  quaes- 
tionem  tertiam  :  Si  jam  fuerit  nominatus,  omittenda  nova  nominatio. 

Die  12  Nov.  1831.   (4669-31.) 

[330.] 

An  sacerdos  celebrans  in  ecclesia,  in  qua  aliud  peragitur  officium,  possit  se  con- 
formare  tantum  in  sacris  paramentis,  et  celebrare  missam  respondentem  officio; 
uti,  ex.  gr.,  si  officium  recitavit  de  martyre  et  in  ecclesia  fiat  de  confessore,  possiu 
cum  paramentis  albis  legere  missam  de  sancto  martyre  ?  ' 

Resp. :     Negative.     Die  16  Aprilis  1834.  (4725-2.) 

[331] 

An  parochus  vel  alter  residentiali  beneficio  provisus  extra  propriam  ecclesiam 
teneatur  vel  possit  missam  celebrare  respondentem  cfficio  quod  recitat,  ex.  gr.  de 
octava  particiilari propria:  ecclesia;,  vel  an  potius  debeat  vel  possit  missam  celebrare 
respondentem  officio  occurrenti  in  ecclesia  in  qua  sacrificium  perficit  ?  In  super 
quaeritur  quid  faciendum  si  celebret  in  oratorio  privato  ? 

Resp.  :  In  ecclesiis  posse,  si  respondeat  color  paramentorum :  in  oratoriis  priva- 
tis  debere  juxta  alias  decreta. — Die  23  Maji  1835.  (4751-1.) 

•' Teneatur  vel  possit." — It  will  depend  on  utrum  "respondeat 
color."  Can  the  visitor  say  the  mass  of  his  own  church  ?  Yes,  "si 
respondeat  color" — otherwise  the  mass  of  the  church  in  qua  celebratur. 
[332.] 

An  parochus  S.  Marci  (qui  pro  parochiali  utitur  ecclesia  Eremitarum  S.  Aagus- 
tini)  debeat  Fratrum  calendario  sese  accommodare,  dum  pro  diversitate  Eremitani 
calendarii  a  dicecesano  color  paramentorum  dissonat  ? 

Resp. :  Affirmative,  sed  cum  missali  Romano  juxta  alias  decreta. 

Die  8  Augusti  1835.  (4764.) 

Again  officium  ecclesiae.  In  a  collision  of  claims  it  always  gets  the 
preference.  ''Cum  missali  Romano,"  because  the  proper  masses  are 
as  not  existing  for  the  parochus — not  being  approved  in  his  regard. 


MfSSA  IN  ALIEN  A  ECCLESIA. 


305 


[333.] 

XII.  Fere  omnes  confraternitates  et  pise  sodalitates  in  civitate  Mutinse  carent  ob 
transactas  prsesertim  vicissitudines  ecclesia  propria  ac  proinde  exstant  in  ecclesiis 
alienis  sive  parochialibus  sive  non.  Qureritur  ergo  : 

1.  An  sancti  Titulares  et  patroni  confraternitatum  vel  sodalitatum   earumdem 
sequiparari  debeant,  saltern  in  eorum  diebus  festis,  Titularibus   ac  Patronis  ecclesi- 
arum  preedictarum,  iisdemque  propterea  frui  privilegiis  ac  isti  ? 

2.  An  sacerdotes  confluentes  ad  dictas  ecclesias  in  festis  Patronorum  et  Titula- 
rium,  ut  supra,  debeant  in  missa  add  ere  Credo  et  unicam  dicere  orationem  ? 

3.  An  occurrente  festo  Patroni  vel  Titularis  proedictt  in  Dominica  privilegiata 
secundse  classis,  missse  privitse  dici  possint  et  debeant  de  sancto  cum  commemo- 
ratione  Dominicae  et  ejus  evangelic  in  fine ;  an  vero  missa  tantum  solemnis  ? 

4.  Quid  intelligatur  verbis    Concursus  populi  ad  celebrandum  festum  ;  qua  rnti- 
one  cani  possit  missa  solemnis  de  festo  quod  transferri  debet ;  et  an  in  hac  missa 
dici  debeat  et  possit  semper  Credo? 

Resp.  ad  XII.  Quoad  I,  2  et  3:  Negative. 

Quoad  4:  Intelligitur  concursus  qui  sit  extraordinarius ;  et  relate  ad  fesla: 
Serventur  rubricoe  de  translatione  festorum  ;  et  a  pari,  quoad  symbolum  serventur 
rubricoe  missalis.  Die  22  Septembris  1837.  (4815-12.) 

The  Titulars  of  the  confraternities  have  no  rubrical  rights  in  those 
churches.  They  are  in  ecclesia  aliena. 

[334] 

An  sacerdotes  exteri  adigi  possint  uti  missali  Ordinis  (ubi  est  indultum)  etiamsi 
color  ecclesise  respondeat  officio  ab  ipsis  persolvendo  ? 
Resp.  :  Negative.— Die  23  Sept.  1837.     (4823.) 

[335.] 

Sacra  Rituum  Congregatio  decrevit  12  Nov.  1831,  celebrante  sacerdote  in  aliena 
ecclesia  missam  concordare  debere  cum  officio,  quod  quisque  recitavit,  dummodo 
cum  colore  ecclesise,  in  qua  celebret.  aptetur :  Quseritur  nunc  utrum  debeat  etiam 
conformari  in  recitatione  Symboli  Nicseni  sui  officii  vel  officii  ecclesiae? 

Resp.  :  Poterit,  in  officio  proprio  ;  dummodo  non  sit  addendum  rationeCorporis 
vel  Reliquiae  :  debet,  si  celebret  de  officio  ecclesiae. 

Die  n  Aprilis  1840.     (4878-6.) 

The  mass,  including  Credo,  must  be  of  the  office  recited,  provided 
the  color  be  the  same  as  that  prescribed  in  the  church  in  qua  celebra- 
tur.  If  no  color  be  prescribed  the  mass  must  of  course  be  of  the  office 
recited, — always,  therefore,  when  the  officium  ecclesiae  permits  votives. 
The  ecclesia  celebrantis  may  possess  the  body  or  a  notable  relic  of  the 
saint  whose  feast  the  day  is.  The  "clergy  of  such  church  add  the  Credo, 
but  only  when  saying  mass  in  their  own  church. 

[336.] 

In  ecclesia  sanctimonialium  Cappucinarum  Civitatis  Mexicans,  ordinarip  dioe- 
cesano  subditarum,  quadraginta  et  amplius  abhinc  annis  consuetudo  invaluit,  con- 
tra id  quod  hac  de  re  prsescriptum  a  rubricis  invenitur,  ut  sacerdotes  missam  sie 
officio  suo  conformem  celebrent  ut  nee  de  colore  paramentorum  nee  de  ritu  Cap- 


3o6  THE  PASTOR. 


pucinarum  curent ;  immo  potius  monial'es  ipsre  sacrists  quotidie  ad  ornamenta 
ministranda,  non  ecclesice  sure  propriae  seel  clericale  directorium  consulant  et  se- 
quantur.  Capellanus  ergo  qui  earum  curam  nunc  gent,  Sacrorum  Rituum  Con- 
gregationem  requisivit :  An  standum  sit  in  posterum  predicts  consuetudini,  an 
rubricis  ? 

Resp.  S.  R.  C. :  Servandas  esserubricas  et  Decreta  hujus  Sacrse  Congregationis. 

Die  ii  Aprilis  1840   (4883.) 

Officium  ecclesiae.  "Servandas  Rubricas  et  decreta  S.  Congrega- 
tionis." 

[337] 

Cum  sanctimoniales  N.  N.  enixe  rogarint  Indultum,  cujus  vigore  singuli  sacer- 
dotes  penes  ipsas  Sacrum  facturi  omnino  adig-antur  ad  celebrandas  missas  respon- 
dentes  officiis,  quoe  ipsse  recitant,  inclusiva  etiam  conventual!,  Sacra  Rituum 
Congregatio  respondendum  censuit:  "  Juxta  alias  decreta  missam  conventualem 
officio  diei  respondentem  celebrari  debere  per  confessarium  veltedituum  aut  alterum 
ad  hoc  deputation  ;  quoad  vero  reliquos  sacerdotes  in  diebus  ritus  duplicis  confor- 
mari  debere  colori  paramentorum  ecclesise." 

Die  7  Dec.  1844.  (5005.) 

The  priest  who  celebrates  ex  deUto  celebrates  loco  alterius  and  says 
not  his  own  church's  mass,  but  the  mass  which  would  be  said  by  him 
whose  place  he  takes.  As  to  other  priests,  they  are  only  bound  not  to 
go  against  the  public  obligatory  office  of  the  church  in  which  they 
celebrate.  The  color  is  obligatory  on  certain  days  and  feasts. 

[338.] 

Regulares  utpote  ejecti  a  suis  ccenobiis  in  tota  Hisponia  et  hanc  ob  causam  tan- 
quam  parochi  vel  vicarii  variis  ecclesiis  praefecti,  pro  officio  recitando  missaque 
celebranda  an  possint  vel  debeant  recitare  officium  et  missam  celebrare  juxta  kal- 
endarium  dicecesis  in  qua  ecclesiis  deserviunt,  vel  juxta  Regulare  Kalendarium 
Ordinis,  ad  quern  per  professionem  religiosam  pertinent  ? 

Resp.:  Teneri  in  casu  ad  officium  Ordinis  ;  sed  in  diebus  festis  missam  pro  popu- 
lo  celebrandam  ut  in  kalendario  dicecesis. 

Die  23  Maji  1846.  (5050-5.) 

We  cannot  word  the  law  plainer  than  does  this  decision.  When 
these  religious  celebrate  loco  alterius  they  say  not  their  own  mass  but 
the  mass  of  him  whose  place  they  fill. 

The  latter  part  of  decree  [128]  (THE  PASTOR,  Vol  II.  p.  30),  to  which 
the  Rt.  Rev.  Bishop  of  Newark  was  referred  by  Cardinal  Simeoni,  (supra 
p.  225),  proves  that  when  votives  are  permitted  according  to  the  office  of 
the  church  and  consequently  a  choice  of  colors,  then  the  stranger  there 
celebrating  is  not  allowed,  on  that  account,  to  say  a  votive  unless  the 
office  he  recites,  that  of  his  own  church,  permit  him  to  do  so  :  "Ac 
proinde  tune  solum  teller!  (celebrantes  in  ecclesia  ad  cujus  officii 
recitationem  non  obligantur, )  ad  expetendum  colorem  officio  respon- 


MISS  A  IN  ALIEN  A  ECCLESIA. 


307 


dentem,  quum  semiduplicia  occurrunt  in  kalendario  (ecclesice  in  qua 
celebrant. )" 

Die  27  Februarii  1847.  (5075.) 

[339.] 

Quum  Sacra  Rituum  Congregatio  sub  die  16  Aprilis  de  anno  1834  sapientissime 
decreverit  quod  sacerdos  celebrans  in  ecclesia  ubi  color  albus  adhibetur,  celebrare 
nequeat  missam  de  sancto  martyre  cujus  persolvit  officiuni :  Quseritur  quomodo 
se  gerere  debeant  sacerdotes  qui  extra  propriam  celebrant  ecclesiam  ?  et  Sacrum 
immolant  in  ecclesia  in  qua  pene  semper  color  albus  occurrit,  dum  ipsi  de  Sancto 
Martyre  recitant  ?  Poteritne  hoc  in  casu  quilibet  sacerdos  celebrare  missam 
votivam  ut  se  conformet  colori  albo  in  ecclesia  ipsa  adhibito  ? 

Resp.:   In  casu  tan  turn  quo  ritus  ecclesise  id  permittat. 

Die  ii  Septembris  1847.  (5116-3.) 

Yes,  si  "  ritus  ecclesiae  permittat;"  not  otherwise.  The  officium 
ecclesise,  qui  public,  always  gets  the  preference. 

[34O.] 

I.  An  capellani  confessarii  aliique  sacerdotes   sacrosanctum  missae  sacrificium 
celebrantes  in  ecclesiis  monialium  civitatis  ac  dioecesis  C.  ordinarii  potestati  sub- 
jectarum,  rigorose  teneantur  missam  conformare  officio   quod  sanctimoniales  reci- 
tant sive  quoad  Sanctum  ET  paramentorum  colorem,  sive  quoad  soium  paramen- 
torum  colorem  ? 

II.  In  casu  affirmative  quum  praedicti  cappellani  confessarii  aliique  sacerdotes 
in  dictis   ecclesiis  monialium  celebrantes   semper   et  immemorabili    concordarint 
missam  cum  officio  assignato  in  kalendario  dioecesano,  (exceptis  diebus  pro  iisdem 
sanctimonialibus  solemnioribus),  immemorabilis  isthcec  consuetude  est  ne  et  dein- 
ceps  retinenda,  vel  ab  ea  recedendum? 

Resp.  ad  I. :  Quando  color  paramentorum  eccksia  non  concordat  cum  officio 
quod  celebrantes  recitant,  tune  isti  celebrare  debent  missam  respondentem  officio  sanc- 
timonialiurn  ;  attanun  cum  missali  Romano :  secus  et  possunt  et  debent  missam 
celebrare  respondentem  officio  proprio. 

Resp.  ad  II.  :      Ut  ad  proximum,  si  color  paramentorum  concordet. 

Die  17  Septemb.  1853.  (5195.) 

The  rule  could  not  be  laid  down  in  plainer  terms.  "  When  the 
color  of  the  church  does  not  agree  with  the  color  of  the  celebrant," — 
then  the  mass  of  the  church  : — the  mass  of  the  church,  in  quantum 
possunt  celebrantes.  If  the  mass  be  proper  to  any  individuals,  it  is  not 
approved  for  others  and  by  others  cannot  be  said.  But  when  the  color 
of  the  church  does  agree  with  the  color  of  the  celebrant, — then  not 
the  mass  of  the  church  but  the  missa  celebrantis.  Whenever  the 
celebrant  can  do  so  without  publicly  going  counter  to  i\\e  prescribed 
color  of  the  church  office,  the  first  rubric  of  the  missal  is  to  be  ob- 
served :  "  Missa  dicitur  secundum  ordinem  officii."  The  question 
was  not  confined  to  the  missa  ex  debito. 


3oS  THE  PASTOR. 


[34LJ 

An  sacerdotibus  qui  recitaverunt  officium  alicujus  sancti  duplicis  licitum  sit  cele- 
brare  missam  de  Requie  in  a  iena  ecclesia  ubi  non  dicitur  officium  duplex,  imo 
fiunt  exequiae  pro  aliquo  defuncto  praesente  corpora  vel  anniversarium  ? 

Rcsp.:  Affirmative.     Die  4  Martii  1866.     (5358 — Dubiorum  £.} 

This  query,  it  will  be  noticed,  has  cumulative  circumstances. 
Not  only  ron  dicitur  officium  duplex  sed  et  fiunt  exequiae  pro  defunc- 
to praesente  corpore  vel  aniversarium.  In  this  case  the  color  of  the 
church  is  black, — and  prescribed  black — and  of  course  the  color 
ecclesiae  rules. — The  general  rule,  still. 

[342.] 

The  compiler  of  the  Calendar  for  a  province  of  the  Dominican  Order  stated  to 
the  S.  Congregation  in  1867  that  a  Father  of  the  Order  was  occasionally  called  up- 
on to  say  a  parochial  mass,  which  if  he  were  prevented  saying  the  people  should  go 
without  mass.  What  was  to  be  done  when  both  the  calendar  of  the  diocese  and 
the  calendar  of  the  Order  had  each  de  Bealo  on  the  same  day  and  the  calendars 
called  for  different  colors  ? 

An  religiosus  in  exposUo  casu  conformare  se  possit  ecclesiae  in  qua  celebrat? 

Resp.  :  Affirmative. 

Die  13  Aprilis  1867.  (5377.) 

11  Vicem  supplet  alterius  :  " — consequently  alterius  celebrat  missam. 
He  says  the  mass  of  the  church. 

[343] 

Quando  celebratur  in  aliena  ecclesia  et  ibi  agitur  de  festo  duplici  minori  cum 
missa /rtf/rzVz  hnbente  colorem  diversum  ab  officio  celebrantis  :  Quaeritur  an  reci- 
tari  possit  dicta  missa  propria,  vel  ad  Commune  sanctorum  adeundum  sit  ? 

Resp.  :  Nisi  cortstet  de  speciali  privilegio,  legenda  est  ab  extraneis  missa  ut  in 
missali  Romano. 

Die  31  Augusti  1867.   (5381-2.) 

Unless  the  church   has  the  special  privilege   of  communicating   its 
favors  to  strangers,  the  mass  is  to  be  of  course   ex   missali   Romano. 
For  strangers  that  missa  propria  is  not  approved  and  consequently 
cannot  be  said. 
[344.] 

Religiosi  Ordinis  Minorum  S.  Francisci  et  praesertim  Cappucinorum  asserunt 
se  habere  privilegium  cujus  vi  sacerdos  qui  celebravit  officium  ritus  duplicis,  in 
eorum  ecclesiis  Sacrum  faciens  diebus  ritus  semiduplicis  aut  in  feriis  potest  legere 
missam  de  Requie,  etsi  id  contrarium  sit  Decretis  generalibus  S.  Rituum  Con- 
gregationis.  Ppssunt  ne  sacerdotes  praedicti  sese  conformare  asserto  privilegio  ? 

R.  :    Affirmative,  in  casu. 

Die  5  Dec.  1868.  (5419-1.) 

One  point  is  in  this  decree  admitted,  namely,  that  a  clergyman 
"  qui  celebravit  officium  ritus  duplicis  cannot  say  a  requiem  from  the 


MISS  A  IN  A  LIEN  A  ECCLES1A. 


309 


simple   fact  that  the  officium  ecclesiae  in  qua  celebrat  is  semidouble. 
For  the  rest,  privileges  are  to  be  inspected. 

[345.  ] 

Numquid  de  Beads  tantum  non  potest  did  missa  lecta  extra  ecclesiam  conven- 
tualem  ? 

Resp.  :  Negative. 

bi  id  non  liceat,  quoenam  missa  dicenda?  Numquid  votiva  d  aliquo  sancto  ? 
vel  pro  defunctis  ?  vel  dicenda  missa  ecciesiee  in  qua  religiosus  celebrat? 

Resp. :  Negative,  ad  primam  partem:  Affirmative  ad  secundam,- juxta  decretum 
in  Tuden.  diei  7  Septembris  1816  ad  dubium  xvm.  4526 

Die  20  Martii  1869.  (5423.) 

Officium  ecclesiae  as  usual  gets  the  preference.     The  general  rule  can 
be  laid  down,  that  in  all  collisions  of  offices,  the  mass  of  the  church  is 
to  be  preferred. 
[346] 

Quandoque  in  nostris  monasteriis  sacerdotes  extranei  honoris  gratia  invitantur 
ad  dicendam  missam  conventualem  sive  cum  cantu  celebretur  sive  absque  cantu. 
Qureritur  an  prsedicti  sacerdotes  sic  celebrantes  assistente  communitate  possint  uti 
missali  Ordinis  et  dicere  missas  nostrae  Religioni  concessas  ? 

Affirmative,  seu  debere. 

Die  25  Sept.  1875.   (5638-4.) 
"  Vicem  supplet  alterius  :  " — the  mass  of  the  church,  of  course. 

[347-] 

I.  In  ecclesiis  parochialibus  quibus  missionarii  oblati  deserviunt  per  unum  ex 
suis  possunt  ne  died  missionarii  publicis  in  officiis  suuin  sequi  calendarium  ? 

Resp. :  Negative. 

£.  An  Religiosorum  communitas  ecclesiee  publics  cuidam  addicta  teneatur  ad 
officium  Patroni  Titularis  hujus  ecclesise  et  per  totam  octavam  ? 

R.  :  Affirmative. 

5.  An  pariter  teneatur  ad  officium  Patroni  diceceseos  et  per  totam  octavam  ? 

R.  :  Affirmative,  ad  primam  partem  :  Negative,  ad  secundam. 

Die  7  Aprilis  1876.  (5661-1,  4,  5.) 

The  mass  of  the  church,  again.     The  general  rule,  still. 

[348.] 

Quum  juxta  decreta  qui  habet  officium  de  Beato  nequeat  celebrare  de  Beato  in 
aliena  ecclesia,  cui  eadem  missa  concessa  non  sit;  et  in  aliis  decretis  missa  de 
Beato  certis  ecclesiis  et  personis  indulta,  ab  exteris  confluentibus,  quibus  concessa 
non  est  celebrari  baud  queat :  Quceritur  num  habens  officium  de  Beato  et  vel  causa 
itineris  vel  peregrinadonis,  vel  alia  qualibet  de  causa  celebrat  in  aliena  ecclesia  ubi 
fit  de  alio  Beato,  missam  dicere  valeat  vel  respondentem  officio  proprio  vel  juxta 
officium  ecclesise  si  color  conveniat  cum  officio  celebrantis,  et  si  color  sit  dissimilis 
juxta  calendarium  ecclesise  cum  aliter  a  celebratione  se  abstinere  necesse  sit. 

Resp.  :    "Detur  resolutio  in  una  Venetiarum  diei  n  Junii  1701  ad  3." 

Die  17  Julii  1876.   (5672-4.) 


3io 


THE  PASTOR. 


In  a  very  valuable  little  work  by  Father  George  Schober,  C.SS.R., 
published  in  1882,  entitled  S.  Alphonsi Liber  De  Cceremoniis  Missce,  we 
read,  p.  298  :  "Ad  majorem  celebrantium  commoditatem  adjiciamus 
binas  Tabellas  pro  missis  privatis,  quae,  etsi  authentica  non  fulciantur 
auctoritate,  publice  tamen  traduntur  tamquam  a  S.  R.  C.  Secretario 
recognitae  et  approbatae,  quarum  prior  proponit  regulas  servandas, 
quando  color  est  idem,  posterior  vero,  quando  color  est  diversus. " 

A  word  on  this  paragraph  of  Father  Schober.  First,  are  these  Ta- 
'bellae  "recognitae  et  approbatae"  by  the  Secretary  of  the  Sacred  Con- 
gregation ?  They  are  not.  The  Tabellae  given  by  Father  Schober 
were  taken  from  a  very  unsafe  authority  in  liturgical  matters,— 
Falise.  Falise  constructed  his  tabellae  from  the  Revue  (Melanges] 
Theologique,  iv.  Serie,  (1850-51)  p.  465-475,  and  a  more  confusing 
article  on  the  subject  was  never  contributed  to  any  periodical. 

Here  are  the  Tabellae,  as  copied  from  Schober,  1.  c.  : — 


I.  Tabella, 

Si  in  ulroque  officio  idem  sit  color. 


Dominicae. 

0     |      2 

0          2           I      |     0 

Duplicis  i.  vel  2.  classis.         1    3    |    3 

3       3        i    I    3 

O     *£ 

Duplicis  maj.  vel  min. 

5 

5 

5         4         i     |    4 

fe     12 

^     td 

Semiduplicis 

4    |    4 

4        2        i    |    o 

w 
o 

Diei  infra  octavam.                   (4)4 

4        2        i    |    5 

Simplicis,  Vigiliae.                    1    4 

4 

4            2           I      |     0 

o.  Casus  impossibilis  vel  in  quo 

C/2 

o 

w 

0      0 

O 

0 

nihil  observandum. 

3 

n> 

3 

c 
*T3 

c 

§ 

B 

i.  Missa  conformis  officio  alienae 

3" 

Cu 

o" 

o' 

5' 

5" 

ecclesiae. 

55" 

g> 

ta 

02 

o' 

3 

2.  Item  rectius  dicitur. 

, 

Q 

o' 

3 

J* 

^ 

W 

3.  Missa   conformis    officio    cele- 

(TO* 

0 

S° 

ta 

O) 

n 

a 

brantis. 

~          < 

0 

(0 

a> 

4.  Missa  alterutro  officio  conform- 

5» 

3 

S 

is. 

5, 

&r 

EL 

5.  Missa    conformis   officio    cele- 

•3 

|. 

o 
3 

brantis  rectius  dicitur. 

' 

$ 

MJSSA  IN  ALIEN  A  ECCLESIA. 


IT.  Tabella. 

Si  color  sit  diver  sus. 


H 


Dominicae.                                    o 

I      |     0 

|     I          I          I 

Duplicis  i.  vel  2.  classic.         |    3 

3    1    3 

I            I      |      2 

Duplicis  maj.  vel  min.             |    3 

1    3    1    3 

I            I      |      2 

Semiduplicis.                            |    4 

|    4     1    4 

I           I      1     0 

Diei  infra  octavam.                   |    4 

1    4     |    4 

I            I      |      2 

Simplicis,  Vigiliae.                    |    4 

1     4     |    4 

i     -i  i  i 

o.  Casus  impossibilis. 

IjO 

d 

% 

O 

O 

O 

O 

i.  Missa  et  color  alienae  ecclesiae. 

3 

nT 

3 

d 

"0 

O 

g 

3 
o 

2.  Item,sed  fit  commem.duplicis, 

o* 

5' 

51 

o" 

o" 

5' 

cs 

more  simplicis  ;  aut  octavae 

CO 

?T 

IrL 

CO 

oo' 

o" 

3 

sine  3.  oratione. 

<^ 

0 

o" 

^ 

$ 

o 
o 

3.  Missa  et  color  conformis  officio 

cgi 

o 

en' 

"T** 

I 

o 

celebrantis. 

S" 

< 

ro 

M 

£L 

4.  Missa  et  color  concordant  cum 

3 

g 

o^ 

n' 

alterutro  officio. 

5' 

p 

CO 

P 

Now  both  'TalbellcB  are  wrong.  That,  every  priest  can  see  as 
well  as  we  can.  But  they  were  put  forward  with  such  an  air  of  authority 
it  takes  one  to  quote  nearly  all  the  decrees  of  the  Sacred  Congregation 
of  Rites  on  the  subject  to  refute,  or  rather  withstand,  the  impudence  of 
their  advocates. 

^We  gather  from  the  decrees  themselves  only  what  De  Herdt  gathered 
before  Falise  said  his  first  mass,  namely,  that  a  priest  "  supplens  vicem 
absentis  "  debet  suum  prorsus  negligere  officium  et  sese  conformare 
officio  ecclesiaa  quando  officium  est  duplex.  It  is  not  one  but  a 
dozen  decrees  we  have  quoted  to  this  effect. 

Unless  "  supplens  vicem  alterius  "  a  priest  always  says  the  mass  of 
his  own  church  ;  one  case  excepted, — always  and  eternally  excepted, 
— when  the  officium  ecclesiae  prescribes  for  the  day  a  color  different 
from  that  prescribed  by  the  church  of  the  celebrant. 

Where  there  is  a  concursus  populi  for  a  great  feast,  the  outside 
celebrants  (visitors)  are  but  sharing  in  the  celebration,  and  accounted 
for  the  day  aggregated  to  the  local  clergy.  This  is  really  no  excep- 
tion. In  all  other  cases  the  strangers,  (unless  vicem  supplentes  al- 
terius), say  their  own  mass,  provided  the  color  prescribed  by  the 
officium  ecclesiae  permit.  The  officium  ecclesiae  never  permits  a  color 
different  from  its  own,  when  the  officium  is  a  double. 

To  pitch  the  Tabellae  and  the  tabellists  out  of  doors  it  will  be 
enough  to  quote  number  four  ubi  idem  color,  (PASTOR,  Vol.  n.  p.  93,) 
and  number  two  of  the  Tal>ellSB  given  above,  Hem  rectius  dicitur. 


3i2  THE  PASTOR. 


Not  a  solitary  decree  can   be   quoted   in   maintenance  of  such  a  de- 
cision :     Reclius, — no  choice  is  left  us  in  any  cf  the  decrees. 

These  "  Tabellse"  fabricated  by  Falise  were  never  adopted  by  D 
Herdt.  We  have  not  thought  it  necessary  to  point  out  in  detail  how 
irreconcilable  their  directions  are  with  the  authentic  decrees  of  the 
Sacred  Congregation.  Placing  all  the  decrees  in  the  one  number  of 
THE  PASTOR  as  it  were  side  by  side  with  the  "Tabellae,''  our  readers 
have  all  they  need.  They  can  look  on  this  page  and  on  that,  and  see 
the  one  contradicted  throughout  by  the  other.  We  very  much  dislike 
to  give  so  much  space  to  the  question  in  a  single  number,  to  the  exclu- 
sion of  other  matter.  But  to  scatter  the  decrees  over  a  succession  of 
issues  would  spoil  our  purpose,  namely  to  get  them  all  ranged  be- 
side the  "  Tabellae,"  and  allow  intelligent  readers  to  form  their  own  con- 
clusions. Besides,  for  easy  and  ready  reference  it  will  in  future  be  use- 
ful to  have  all  these  decisions  on  the  same  subject  grouped  convenient- 
ly together. 


CREMATION.— DECISION  OF  THE  HOLY  OFFICE. 

However  much  cremation  jarred  with  Catholic  instincts,  arguments 
on  purely  natural  or  philosophic  grounds  against  the  un-Christian  pro- 
cess were  not  readily  to  be  found.  The  mistake  of  all  who  claim  to 
be  Christians  in  arguing  the  question  with  our  modern  blasphemers, 
was  to  allow  themselves  to  be  trapped  into  the  silent  admission  that  all 
questions  should  be  discussed  and  settled  only  on  purely  natural  and 
philosophic  grounds.  Is  religion  nothing  ?  Is  the  positive  teaching 
of  Divine  tradition,  written  and  oral,  nothing  ?  Is  that  deep  reverence 
paid  to  the  remains  of  the  Saints  chronicled  in  the  Catacombs  and  in 
every  Christian  shrine  from  the  earliest  period,  nothing?  Is  the  re- 
ligious veneration  with  which  Christians  have  ever  cherished  the  relics 
of  the  saints  nothing?  Unhappily  all  these  are  as  nothing  or  unin- 
telligible to  those  who  are  severed  from  the  Church.  Such  as  they 
can  hardly  fall  back  on  that  Divine  Tradition  of  which  the  Church  is 
the  guardian  and  bearer  and  expounder  to  succeeding  generations. 
And  consequently  they  were  consistently  forced  to  argue  with  the 
blasphemers  on  the  latter's  own  ground.  To  this  ground  Catholics 
consistent  with  their  principles  cannot  be  driven.  Ours  is  the  Divine 
Tradition  in  its  fulness  as  taught  by  word  and  act  of  the  Apostles  and 
the  Church  founded  on  them.  By  the  dead  we  do  as  was  ever  done 
by  Christians, — pray  for  the  repose  of  their  souls  and  reverently  lay 


DECISION  OF  THE  HOLY  OFFICE. 


3'3 


away  their  remains  to  await  the  resurrection  of  the  just.  Save  that  it 
was  so  done  in  the  Catholic  Church  from  the  days  of  the  Apostles  to 
our  own,  we  scorn  to  give  aught  other  reason.  In  burying  our 
.dead  we  are  lovingly  and  reverently  following  the  earliest,  unchanged, 
and  unchanging  Christian  custom,— a  custom  hallowed  by  the  solemn 
rites  of  Holy  Church. 

Feria  IV.  die  19  Maji  1886. 

Non  pauci  Sacrcrum  Antistites  cordatique  Christifideles  animadver- 
tentes,  ab  hominibus  vel  dubiae  fidei,  vel  massonicae  sectae  addictis 
magno  nisu  hodie  contendi,  ut  ethnicorum  usus  d'e  hominum  cada- 
veribus  comburendis  instauretur,  atque  in  hunc  finem  speciales  etiam 
societates  ab  iisdem  institui  :  veriti,  ne  eorum  artibus  et.  cavillationi- 
bus  fidelium  mentes  capiantur,  et  sensim  in  eis  imminuatur  existima- 
tio  et  reverentia  erga  christianam  constantem  et  solemnibus  ritibus  ab 
Ecclesia  consecratam  consuetudinem  fidelium  corpora  humandi  :  ut 
aliqua  certa  norma  iisdem  fidelibus  praesto  sit,  qua  sibi  a  memoratis 
insidiis  caveant;  a  Suprema  S.  Rom.  et  Univ.  Inquisitionis  Congiega- 
tione  declarari  postularunt  : 

i.°An  licitum  sit  nomen  dare  societatibus,  quibus  propositum  est 
promovere  usum  comburendi  hominum  cadavera  ? 

2.°  An  licitum  sit  mandare,  ut  sua  aliorumve  cadavera  comburantur? 

Eminentissimi  ac  Reverendissimi  Patres  Cardinales  in  rebus  fidei 
Generales  Inquisitores  supra  scriptis  dubiis  serio  ac  mature  perpensis 
praehabitoque  DD.  Consultorum  Voto  respondendum  censuerunt  : 

Ad  i.m  Negative,  et  si  agatur  de  societatibus  massonicae  sectae  filiali- 
bus,  incurri  poenas  contra  hanc  latas. 

Ad  2.m  Negative. 

Factaque  de  his  Sanctissimo  Domino  Nostro  Leoni  Papae  XIII.  re- 
latione,  Sanctitas  Sua  resolutiones  Eminentissimorum  Patrum  adpro. 
bavit  et  confirmavit,  et  cum  locorum  Ordinariis  communicandas 
mandavit,  ut  opportune  instruendos  curent  Christifideles  circa  detes- 
tabilem  abusum  humana  corpora  cremandi,  utque  ab  eo  greg.em  sibi 
concreditum  totis  viribus  deterreant. 

Jos.  MANCIXI  S.  Rom.  et  Univ.  Inquis.  Notarius. 
[349.] 

An  omnes  sacerdotes  celebrantes  dum  in  Canone  missae  papam 
nominant,  debeant  caput  inclinare,  prout  rubrica  faciendum  piae- 
scribit,  quum  in  oratione  nominatur  ? 

Resp.  Affirmative,  juxta  rubricas.  (5050.) 

"Servetur  dispositio  Ritualis  Romani  :  " — The  Ritual  excludes 
what  it  does  not  prescribe.  —  Gardellini,  May  23,  1846. 


THE  PASTOR. 


ECCLESIASTICAL  BURIAL. 

"Ignorare  non  debet  parochu?,  qui  ab  ecclesiastica  sepultura  ipso 
jure  sunt  excludendi,  ne  quenquam  ad  illam  contra  sacrorum  Cano- 
num  decreta  unquam  admittat. 

"  Negatur  igitur  ecclesiastica  sepultura seipsos  occidentibus 

ob  desperationem  vel  iracundiam,  (non  tamen  si  ex  insania  id  acci- 
dat).  nisi  ante  mortem  dederint  signa  poenitentias.  Morientibus  in 
duello,  etiamsi  ante  obitum  dederint  poenitentiae  signa. 

"  CJbi  vero  in  praedictis  casibus  dubium  occurrerit,  ordinarius  con- 
sulatur." — Rituak. 

S.  C.  Officii  Decretum. 

[350] 

Utrum  liceat  ecclesiasticam  sepulturam  dare  suicidis  aut  solemnes 
exequias  cum  Missa  pro  iisdem  celebrare  ?  S.  Officii  Congregatio  sub 
die  16  Maji  1866  decrevit :  "Quod  moneantur  parochi  et  Missio- 
narii,  ut  in  singulis  casibus,  quibus  praesens  dubium  refertur,  recur- 
rant,  quoad  fieri  possit,  ad  Ordinarium.  Quod  regula  est,  non  licere 
dare  ecclesiasticam  sepulturam  se  ipsos  occidentibus  ob  desperationem 
vel  iracundiam  (non  tamen  si  ex  insania  id  accidat)  nisi  ante  mortem 
dederint  signa  peenitentiae.  Quod  praeterea,  quando  certo  constat, 
vel  de  iracundia  vel  de  desperatione,  negari  debet  ecclesiastica  sepul- 
tura, et  vitari  debent  pompae  et  solennitates  exsequiarum.  Quando 
autem  certo  constd  de  insania,  datur  ecclesiastica  sepultura  cum  solen- 
nitatibus  exsequiarum.  Quando  tamen  dubium  superest,  utrum  mor- 
tem quis  sibi  dederit  per  desperationem  aut  per  insaniam,  dari  potest 
ecclesiastica  sepultura,  vitatis  tamen  pompis  et  solemnitatibus  exse- 
quiarum." 

The  ancient  law  of  the  Church  is  thus  expressed  in  12,  cans.  23,  q. 
5.  "  Placuit  ut  hi  qui  sibi  ipsis  voluntarie  aut  per  ferrum  aut  per 
venenum  aut  per  prsecipitium  aut  per  suspendium  vel  quolibet  modo 
inferunt  mortem  nulla  pro  illis  in  oblatione  commemoratio  fiat,  neque 
cum  psalmis  ad  sepulturam  eorum  cadavera  deducantur.  Multi  enim 
sibi  hoc  per  ignorantiam  usurpant.  Similiter  et  de  his  placuit  fieri, 
qui  pro  suis  sceleribus  moriuntur." 

' '  Jus  sepulturse  eeclesiasticae,"  writes  Santi,  "  est  pro  Catholicis  pie  de- 
mortuis.  Haec  autem  regula  sumenda  non  est  in  sensu  affirmativo, 
quatenus  positive  constare  debeat  de  Catholici  hominis  pia  dormi- 
tione,  sed  in  sensu  negative  quatenus  nempe  non  constet  impie  de- 
mortuutn  fuisse.  In  casu  suicidii  insaniam  benigna  mater  Ecclesia  fa- 
cile praesumit.  Insuper  animadvertendum  est  ipsum  suicidium  nun- 


ECCLESIASTICAL   BURIAL. 


quam  prsesumi,  sed  esse  probandum,  seu  constare  debet  cadaver  reper- 
tum  revera  mortuum  fuisse  ex  suicidio."  Hinc  "  advertumt  Navar- 
rus,  Socinus,  Pirhing,  Reiffenstuel,  Barbosa  et  plures  alii  quod  si  quis 
reperiatur  in  puteo  vel  in  flumine  submersus  aut  laqueo  suspensus, 
veneno  seu  ferro  interfectus,  sepultura  privari  non  debeat  nisi  abunde 
constet  quod  se  ipsum  (i)  voluntarie  et  (2)  sui  compos  occiderit ;  quod 
tamen  in  dubio  non  est  praesumendum." — Muhlbauer  Decreta  Authtn- 
tica  Tom.  III.  p.  2,  art.  5. 

But  this  extreme  leniency  of  the  Church  in  dealing  with  such  un- 
happy cases  must  not  lead  us  into  the  error  of  supposing  the  old  time 
law  practically  abolished.  It  is  not  and  we  cheerfully  welcome  the 
healthy  words  of  Grandclaude  in  Tit.  xxviii.  Lib.  m.  Decretal.  §. 
3.  n.  9  :  "  In  dubio  mors  non  praesumitur  voluntaria.  Si  ille  v.  g. 
qui  seipsum  interfecit,  animadversus  fuit  defigi  in  melancholia,  signum 
est  sufficiens  suspicandi  quod  adfuerit  alienatio  mentalis.  Verum- 
tamen,  quando  constitit  suicidium  commissum  esse,  non  semper 
praesumi  potest  quod  illud  accidit  ex  insania,  ut  aliqui  recentiores, 
plus  aequo  placitis  hodiernis  indulgentes,  facile  concedunt  ut  omnibus 
suicidis  detur  sepultura  ecclesiastica.  Etsi  suicidium  sit  de  se  insania 
moralis  non  sequitur  quod  semper  abfuerit  advertentia  et  voluntas." 

Words  equally  worthy  of  our  attention  are  the  following  from  two 
modern  provincial  councils,  that  of  Gran,  (Strigonia)  Hungary,  and 
Vienna,  Austria,  held  in  1858.  In  the  former,  Tit.  vm.  De  Per/tc- 
tione  Populi.  §.  De  Suicidio  we  read  :  "  Experience  proves  that  the 
number  of  those  who  by  violence  put  an  end  to  their  lives  is  year  by 
year  increasing.  In  some  of  these  sad  cases  indeed  positive  signs 
point  to  loss  of  reason  as  the  cause.  But  not  unfrequently  the 
terrible  crime  is  committed  with  full  consciousness  and  premeditation. 
Disappointed  ambition,  hopes  found  vain,  extravagance  in  living, 
remorse  following  sin  unrepented,  dissoluteness,  debauchery  and  im- 
patience at  their  lot  in  life  are  all  known  to  have  been  so  many  oc- 
casions of  the  sin  to  those  unfortunates/'  That  Council  Tit.  ix.  §.  6, 
prescribes  that  the  deliberate  suicide  shall  not  get  Christian  burial. 

The  Council  of  Vienna,  Tit.  iv.  c.  xiv.  :  "A  sepultura  ecclesiastica 
arceantur  oportet  qui  mentis  compotes  mortem  sibi  ipsi  consciverunt, 
nisi  forsan  aliquo  tempore  superstites  tanti  piaculi  pcenitentia  tacti 
fuerint.  Ubi  medici  censuerint,  hominem  morbo  laboravisse  rationis  usum 
prczpediente,  eorum  judicio  standum  erit,  ni  circumstanticz,  ex  quibus  eum 
mentis  competent  fuisse  colligeretur,  pLne  probata-.  essent.  Prudente  obver- 
sante  dubio  fnnus  ecclesiastico  quidem  ritu,  sed  omni  majori  apparatu 
secluso,  terras  mandetur." — If  the  physicians'  report  goes  to  show  that 


316  THE  PASTOR, 


the  suicide  was  insane  their  report  can  be  acted   on,  unless  by  circum- 
stances fully  proven  it  is  shown  that  the  person  was  sane.  • 

While  diocesan  authorities  will  be  as  lenient  as  possible  in  the  ex- 
ecution of  the  law,  they  cannot  be  expected  to  ignore  its  existence. 
The  law  is  neither  a  dead  letter  nor  obsolete. 


EX  SACRA  CONGREGATIONS  RITUUM 

Saint  Camillus  de  Lellis  and  St.  John  of  God  constituted  joint  Patrons 
of  all  hospitals  and  of  the  sick  throughout   the  world,  and  their 
names  in   future  to  be  inserted   after  that  of  St.    Francis  in   the 
Litany  for  the  agonizing. 
(See  Breviary  March  8,  and  July  1 8.) 

It  is  quite  natural  for  man  to  feel  distressed  at  sight  of  his  fellow- 
man  suffering  corporal  torments.  To  ward  off  such  distress  from 
themselves  and  society,  men  always  contributed  out  of  their  wealth  to 
the  founding  of  public  institutions  into  which  the  afflicted  might  be 
gathered  from  the  public  gaze.  It  was  reserved  for  Christianity  to 
teach  men  to  give  for  their  neighbor  not  only  of  their  wealth,  but  their 
very  selves.  Philanthropy  is  not  Christian  charity.  The  motive  of 
the  one  is  wholly  different  from  the  motive  of  the  other. 


CORRESPONDENCE. 

Since  publishing  the  article  "Education  of  our  Catholic  Deaf 
Mutes,"  (p.  272,)  I  was  gladdened  by  the  information  that  the  city  of 
Philadelphia  has  a  Deaf-Mute  Catholic  Mission  in  charge  of  Rev.  E.  V. 
Lebreton,  710  Pine  St.,  and  honor,  still,  to  the  "City  of  Brotherly 
Love,"  I  find  by  Hoffmann's  Catholic  Directory  that  the  Sisters  of  St. 
Joseph,  417  Locust  St.,  conduct  "a  Sunday-school  for  deaf  and  dumb 
girls."  The  attendance  (average,  I  suppose)  is  twenty-five.  Blessings 
on  the  Church  of  Philadelphia  !  Blessings  on  the  good  Sisters  of  St. 
Joseph  ! 

'  EGO/' 


I  would  respectfully  inform  "John  Begley,  Catholic  Priest,"  that 
Pustet  &  Co.  are  no  more  responsible  than  "John  Begley/' or  the 
Man  in  the  Moon,  for  anything  that  is  printed  in  THE  PASTOR. 

W.  J.  WISEMAN. 


CORRESPONDENCE. 


KNOCK. — Perhaps  the  most  satisfactory  as  well  as  the  briefest  repiy 
we  can  make  to  the  inquiries  of  "  Knock"  is  to  direct  his  attention  to 
a  decree  issued  by  the  S.  Congregation  of  Rites  May  12,  1877. 


[351.] 

Quuni  non  solum  in  fidelium  domibus, 
sed  etiam  modo  in  ecclesiis  veneration! 
soleant  exponi  imagines  B.  M.  V.  asser- 
tas  quasdam  ejusdem  Virginis  appari- 
tioaes  repraesentantes,  Emus  et  Rmus 
D.  Card.  Franciscus  Xaverius  Apuzzo 
Archiepiscopus^  Capuanus,  Rmus  D. 
Guilelmus  Scharishik  episcopus  Portus 
Aloisii  et  Rmus  D.  Josephus  Solas 
episcopus  Ssmae  Conceptionis  de  Chile 
a  Sacra  Rituum  Congregatione  inse- 
quentium  Dubiorum  solutionem  humili- 
ter  postularunt,  nimirum : 

I.  An  possit  ab  ordinariis  permitti, 
vel  saltern  tolerari  ut  ad  publicam  fide- 
lium venerationem  exponantur  in  ec- 
clesiis imagines,  seu  simulacra  B.  M. 
V.  sub  titulo  de  Lourdes  et  de  la  Salette, 
nee  non  Immaculatae  Conceptionis  lucis 
radios  e  manibus  emittentis  ? 

R. :  Affirmative,  servatis  tamen  caute- 
lis,  praesertim  Deere  to  Sacrosanctae 
Tridentinae  Synodi'de  invocat.  venerar. 
et  reliquiis  Ssrum  et  sacris  Imaginibus 
(Sess.  25)  praescriptis,  et  sa:  me:  Ur- 
bani  VIII.,  Constitutione  Sacrosancta 
Trident ina  Synodus  diei  15  Martii  1642 
confirmatis. 


Seeing  that  not  only  in  private  houses 
but  in  churches  also  certain  pictures 
are  beginning  to  be  hung,  purporting  to 
represent  apparitions  of  the  Blessed 
Virgin,  his  Eminence  Cardinal  Apuzzo 
and  the  bishops  of  Port  Louis  (Mauri- 
tius) and  of  Concezione  (Chili),  deemed 
it  proper  to  request  of  the  S.  Congrega- 
tion of  Rites  a  response  to  the  follow- 
ing Dubia: 


i.  May  ordinaries  permit  or  at  least 
connive  at  the  practice  of  exhibiting  for 
public  veneration  in  a  church,  pictures 
or  statues  of  the  Blessed  Virgin  repre- 
senting her  as  Our  Lady  of  Lourdes, 
Notre  Dame  de  hi  Salette,  or  Our  Lady 
of  the  Immaculate  Conception,  with  rays 
of  light  streaming  from  her  hands  ? 

R.  :  They  may,  but  the  precautions 
prescribed  by  the  Council  of  Trent,1 
(Sess.  25,)  and  Urban  VIIT.,  (Const. 
Sacrosancta*  March  15,  1642),  are  to  be 
observed. 


*)  The  Sacred  Synod  decrees  that  no  one  shall  be  allowed  to  expose  (for  venera- 
tion; any  unwonted  manner  of  picture,  unless  the  representation  be  previously  ap- 
proved by  the  ordinary ;  and  that  no  new  miracles  are  to  be  accepted  as  such,  no 
new  relics  to  be  venerated,  unless  they  be  in  like  manner  previously  admitted  and 
recognized  by  the  bishop. 

) "  Deque  apostolicae  potestatis  plenitudine,  ne  quis imagines 

D.  N.  Jesu  Christi  et  Deiparae  Virginis  Mariae,  ac  angelorum,  Apostolorum, 
Evangelistarum,  aliorumque  sanctorum  et  sanctarum  quorumcumque,  sculpere  aut 
pingere,  vel  sculpi  aut  pingi  facere,  aut  antehac  sculptas  aut  pictas  et  alias  quo- 
modolibet  effictas  tenere,  seu  publico  aspectui  exponere,  aut  vestire  cum  alio  habitu 
et  forma,  quam  in  catholica  et  apostolica  Ecclesia  ab  antiquo  tempore  consuevit, 
nee  etiam  cum  habitu  peculiari  alicujus  Ordinis  regularis,  tenore  praesentium  pro- 
hibemus  etc."— §.  I. 


THE  PASTOR. 


II.  Num  ab  Apostolica  Sede  approba- 
tae  fuerint  apparitiones,  seu  revelationes, 
quae  contigisse  perhibentur,  quaeque 
cultui  13.  M.  V.  sub  memoratis  titulis 
causam  praebuerunt  ? 

R. :  Ej  us  modi  apparitiones  seu  re- 
velationes neque  approbates  vel  damna- 
tas  ab  Apostolica  Sede  fuisse,  sed  tantum 
permissas  tamquam  pie  credendas  fide 
solum  humana,  juxta  traditionem  quam 
ferunt,  idoneis  etiam  testimoniis  ac 
monumentis  confirmatam.  Nihil  pro- 
inde  obstare  quin  ordinarii  pari  ratione 
.  se  gerant :  facta  desuper  (si  de  opere 
typis  vulgando  agitur)  in  eodem  sensu 
opportuna  declaratione  seu  protestatione, 
ad  tramitem  Decretorum  praelaudati 
Urbani  Papae  VII F. 

III.  An   pium    sodalitium    B.    M.    V. 
de  la  Salette  dicatum  ab  ordinal  io  dioe- 
cesano  admitti  valeat? 

R. :  Affirmative,  sed  in  admissione 
dicti  sodalitii  stetur,  quoad  titulum,  praxi 
adhibitae  in  approbation  ejusmodi  Con- 
fi'aternitntis  Romae  ereciae  in  Ecclesia 
Sancti  Salvatoris  in  Thermis  nimirum 
Beatae  Mariae  Virginis  Reconciliatricis 
fieccatorurn  vulgo  de  la  Salette. 

IV.  An  festum  B.  M.   V.   sub  eodem 
titulo  cum  missa  et  rituduplici  primae 
classis    cum     octava    ibidem     celebrari 
possit? 

R.  :   Negative,  nisi  de    speciali  et  ex- 
pressa  Apostoiica  facultate. 

V.  An  litaniae  speciales  Apparitionis 
B.  M.  V.  de  la  Salette  ibi  recitari  vale- 
ant  ? 

R.  :  Negative. 

Atque  ita  rescripsere  ac   servari  man- 
daruntdiei2  Maii  1877. 


2.  Has  the  Holy  See  accepted  as  true 
the  reported  apparitions  and  revelations 
in  which  the  devotion  to  the  Blessed 
Virgin  under  the  titles 'mentioned  origi- 
nated? 1 

R.  :  The  Apostolic  See  neither  admits 
nor  denies  the  truth  of  apparitions  and 
revelations  of  that  kind.  With  simple 
human  faith  it  may  be  piously  believed 
that  they  occurred  according  to  the  value 
of  the  testimony  on  which  the  report 
rests.  There  is  nothing  to  prevent 
bishops  dealing  with  rumored  events  of 
this  nature  in  the  same  manner.  Any 
publications  on  the  subject,  however, 
should  be  prefaced  by  the  declaration  or 
protestation  prescribed  by  Urban  VIII. 

3.  May  a  pious  sodality  entitled  the 
"Sodality  of  Our  Lady  of  La  Salette" 
be  countenanced  by  the  ordinary  ? 

R.  :  //  may  ;  only  let  the  title  be 
modified  so  as  to  read  like  that  of  the 
confraternity  erected  in  the  Church  of  the 
Holy  Redeemer,  Rome  :  The  Sodality 
of  the  Blessed  Virgin  Mary,  the  sin- 
ner's Peacemaker,  commonly  called  Our 
Lady  of  La  Salette, 

4.  May  a  feast  qf  the  Blessed  Virgin 
under  this  title  be  celebrated  as  a  double 
of  the  first  class  with  mass  and  octave  ? 

R. :  No ;  for  this,  special  r.nd  express 
permission  of  the  Holy  See  would  be 
necessary. 

5.  May  a  special  litany  of  the  Appari- 
tion of  la  Salette  be  recited  ? 

R.  :  No. — (5692.) 


')  Even  the  approbation  of  the  Church  would  not  clothe  revelations  of  this  kind 
with  dogmatic' certainty  such  as  would  exact  an  act  of  divine  faith.  "  Approbatio 
ejusmodi  certitudinem  ficlei  nequaquam  exposcit,  sed  tantum  efficit  ut  tanquam 
probabiles  habeantur. "—Benedict  XIV.  De  Beatifications  Sana.,  cap.  ult.  The 
sanctity  of  the  narrator,  the  number  of  persons  who  witnessed  the  visions  and 
their  trustworthiness,  do  not  alter  the  nature  of  the  testimony,  which  remains 
human.  On  the  authority  of  God's  word,  not  man's,  we  believe  with  divine  faith. 


NOTICES    OF  BOOKS. 


Cum  in  exsequiis  pauperum  saepius  contingat,  ut  expensas  missae 
cantatse  a  rubricis  expostulates  solvere  nequeant,  pro  hoc  casu  tolera- 
tur  missa  privata  de  Requiem  die  depositions,  quando  non  est  festum 
primae  vel  secundae  classis,  neque  infra  octavas  privilegiatas,  neque 
Dominica  neque  dies  festum  duplex  excludens  (S.  R.  C.  22.  Maji 
1841.) 


BOOK   NOTICES. 


All  publications  to  be  reviewed  or  noticei  under  the  above  heading  should  be  sent,  post  Or 
expressage  paid,  direct  to  the  Editor,  Rev.  W.  J.  Wiseman,   Cranf  rd,  N.  J. 


THE  THEORY  AND  PRAXIS  OF  MELODEOSr-PLAYING,  by  J.  Singenberger,  Kt.  of 
St.  Gregory,  Prest.  of  the  Am.  St.  Cecilia  Society,  &c.  One  vol.  9,}  x  12  in.  220 
pp.  cloth.  Fr.  Pustet  &  Co,,  1886. 

[  Of  thi s  workwe  gladly  insett  the  following  brief  notice  kindly  furnished  by  one 
whose  name  is  a  guarantee  of  his  competency  to  judge  of  its  merits.  — f]d.] 

This  novel,  but  most  opportune  work  of  Mr.  Singenberger  will  in- 
deed supply  a  want  long  felt  in  this  country,  where  the  melodeon  is 
still  so  universally  substituted  for  the  pipe  organ  in  chapels  and  even 
in  churches. 

Apart  from  its  very  careful  and  wise  arrangement,  this  method  pos- 
sesses two  great  advantages  over  others  already  published  for  the  same 
instrument. 

1.  It  does  not  presuppose  any  knowledge  of  music  or  of  piano-forte 
playing  ;  it  therefore  begins  with  the  very  rudiments,  at  the  same  time 
bringing  the  student  far  enough  to  proceed  safely  without  a  guide. 

2.  It  addresses  itself  directly  to  the  Catholic  player,  giving  him,  among 
other  well-chosen  information,  much  that  is  found  in  no  other  books  of 
the  same  kind.     Some  300  pieces  in  all  the  modern  major  and  minor 
scales,  as  well   as  in  the  ancient  Church  modes,  have  been  selected 
from  classical  Catholic  authors,  and  make   up   the  second  or  practical 
part  of  this  method.     It  is  to  be  regretted  that  in   this  part  the  finger- 
ing has  been  entirely  omitted  ;  the  student  would  need  this  little  as- 
sistance in  many  a  passage,  especially  if,  as  the  author  supposes,  he 
has  not  had  the  opportunity  of  previous  piano-forte  study. 

There  is  also  a  rather  small  proportion  of  pieces  of  some  length. 
There  must  be  a  substitute  for  the  old  profane  marches  and  overtures. 
An  appendix  contains  the  accompaniments  of  the  Responses,  Prefaces 
and  principal  chants  of  High  Mass,  Vespers,  and  Benediction,  so  that 
the  work  is  no  less  valuable  as  a  Repertoire,  than  it  is  as  an  instrumental 
method. 

J,  -B.  YOUNG,  S.  J. 


320  THE  PASTOR. 


CATECHISMO  DEI.LA  DCTTRINA  CRISTIANA.  Preparato  e  prescritto  per  ordine 
del  Terzo  Concilio  Plenario  di  Baltimore.  Tradotto  clall'  Inglese  per  Mon- 
signor  G.  De  Concilio,  Rettore  della  Chiesa  di  S.  Michele,  Jersey  City,  N.  J. 
Catholic  Publication  Society,  New  York. 

STUDIES  IN  CHURCH  HISTORY,  by  Rev.  Reuben  Parsons,  D.  D.  Vol.  I.  Cen- 
turies l.-vm.  Grand  Octavo,  pp.  535.  Pustet  &  Co.  1886. 

SOUVEXIR    DE    ]A    REMISE    SOLEXNELLE    DU    PORTRAIT    PEIXT    A    MoXSEIGNEUR 

H.  J.  Feije.  (May  23,  1886). 

The  following  beautiful  passage  from  the  reply  of  the  great  canonist 
is  worthy  of  Mgr.  Feije  and  deserving  of  being  published  far  and  wide: 
t;  Dear  pupils,  allow  me  to  repeat  a  few  words  of  advice  which  your 
former  professor  (the  speaker)  uttered,  from  his  chair  in  the  Univer- 
sity. The  study  of  Canon  Law  should  be  conducted  in  a  spirit  of 
piety.  The  conscientious  study  of  the  Sacred  Canons  develops  a  sin- 
cere attachment  to  Holy  Church  and  to  the  Holy  See,  and  enables 
us  to  comprehend  more  thoroughly  that  mystical  body  of  . which  our 
divine  Saviour  is  the  invisible  head.  The  spirit  of  the  Church  is  re- 
vealed in  her  legislation,  and  that  spirit  is  no  other  than  that  of  her 
divine  Founder, — one  of  humility,  gentleness,  prudence.  Let  us 
cultivate  a  loving  attachment  to  the  Church  and  to  the  Sovereign 
Pontiff;  let  us  be  faithful  to  the  sublime  lessons  given  us  by  Pius  IX. 
and  Leo  XIII.  ;  let  us  be  united  heart  and  soul  to  our  venerable  bish- 
ops and  to  our  Alma  Mater  of  Louvain  ;  and  through  all  our  intel- 
lectual labors,  let  us  never  fail  to  accord  a  large  place  in  our  affections 
to  our  professors  and  friends  at  the  University." 

Received  from  Benziger  Bros.  Oleograph- Portrait  of  his  Eminence  James,  Cardinal 
Gibbons.  Size  10  x  13  inches. 

For  an  Oleograph  it  is  a  good  likeness  and  as  well  executed  as  could 
be  expected.     Framed  it  will  be  an  appropriate  and  handsome  orna- 
ment in  any  parlor  or  library. 
BREVIARIUM  ROMANUM,  Pars  Autumnalis.     Edith  Typica. 

This  is  the  fourth  and  concluding  volume  cf  the  set  of  breviaries 
published  by  Pustet  under  the  immediate  supervision  of  the  Sacred 
Congregation  of  Rites.  It  is  not  likely  that  any  mistakes  can  be 
found  in  a  work  to  which  so  much  care  has  been  given.  With  all 
the  Officia  propria  to  insert,  together  with  the  Officia  voliva,  a  problem 
not  easily  soluble  was  presented  to  the  printer,  how,  namely,  to  give 
us  large  and.  legible  type  with  a  handy  and  portable  volume.  He  has 
done,  we  think,  the  best  thing  possible,  under  the  circumstances,  in 
paring  down  his  margin  to  what  is  barely  sufficient  throughout  his 
1072  pages. 

[Some  other  Book  Notices  are  unavoidably  held  over. — ED.] 


"Opto  magis  senti~e  compunctioncm  quarn  scire  c  jus  definition  em  " — a  Kempis. 


VOL.  IV. 


SEPTEMBER,  1886. 


No.   ii. 


TOPICS   FOR   POST-FRANDIAL  COLLOQUY 
AND    DISCUSSION. 

(  We  copy   from  the  August  number  of  the  PASTORAL-BLATT  DES  Bis- 

THUMS  MUNSTER.) 

For  the  general  examination  pro  cura  subsidiaria  which  this  year 
took  place  on  the  I3th  and  i4th  of  July,  twenty  priests  presented 
themselves.  The  following  questions  were  given  them  to  be  an- 
swered in  writing  : 

I.  FROM  MORAL:    i)  Explicetur  differentia  inter  peccatum  mortale 
et  veniale  ;   2)  Definiatur  spes  theologica  et  explicetur  in  quo  differt 
a  fide  et  caritate  ;     3)  What  is  RIGHT,  subjectively  considered  ?     How 
is  RIGHT  divided  according  to  the  object  ?     How  many  varieties  of  the 
one   RIGHT   may   there  be?     4)  Show  by  an  example  when  co-opera- 
tion becomes  the  causa  efficax  damni ;    5)  A  testator  makes  a  will' 
devising  all  his  property  to  B.     Aware  rf  the  fact,  C.  so  traduces  B.  to 
the   testator  that  the  latter  revokes  the  will  and  makes  another  in 
which  B.   is  entirely  passed  over.     To   what  is  C.   bound   previous  to 
the  death  of  the  testator  ?     To  what,  after  ? 

II.  FROM  CANON  LAW  :     T)  State  the  cases   in  which  ipso  jure  an 
office  (officium  ecclesiasticum)  becomes  vacant;  2)    What  is  under- 
stood by  investiture  in  connection   with  the  right  of  presentation,  and 
what  are  the  proper  limits  of  its  exercise  ?    3)  What  is  understood  by  in- 
terdictum  ab  ingressu  eccjesiag,  and  in  what  cases  falls  this  interdict  latce 
sententiae  ?     4)  Exponantur  effectus  excommunicationis  majoris. 

III.  FROM  PASTORAL  THEOLOGY  :     i)   Necessity  for  all    persons  in 
care  of  souls  to  be  constantly  studying. — Means  of  doing  so  ;  2)  Mo- 
tive and  method  of  giving  proofs  in  the  teaching  of  catechism  ;  3)  De 
fine  et  modo  expositionis  Sanctissimi  brevis  disputatio  ;    4)  Sketch 
of  a  sermon   on  holy  water  and  its  use  ;    5)  How  is  a  priest  to  act 
with  one  suddenly  stricken  with  mortal  illness  ? 

Copyright,  Rev.  W.  J.  WISEMAN,  1886.     All  rights  reserved. 


322  THE  PASTOR. 


So  far  ihe  concur sus  pro  euro,  subsiaiaria  of  1886.  We  quote  (trans- 
late) again  from  the  same  paper  : 

For  this  year's  general  concursus  for  parishes  the  following  was  the 
materia  which  had  been  appointed  ; 

I.  DOGMATIC  THEOLOGY  :     The   doctrine  of  the  Fall  of  Man,  of  Re- 
demption and  of  Grace. 

II.  MORAL  AND  CANON  LAW  :     The  treatises  on  Conscience,  Laws. 
Impediments  of  Matrimony  and  Censures. 

III.  PASTORAL  :     The  Administration  of  the  Sacrament  of  Penance, 
and  the  Liturgy  of  the  Holy  Sacrifice  of  the  Mass. 

IV.  HOLY  SCRIPTURE:     The   Psalms   i  to  50,  and   90  to    126,  the 
Gospel  of  St.  Luke,  and  the  Epistle  to  the  Galatians. 

Out  of  this  matter  the  following  test  questions  were  selected  and 
given  the  62  priests  who  assembled  July  21,  22,  and  23.  The  an- 
swers, as  usual,  had  to  be  in  writing  : 

I.  FROM   DOGMATIC  :     i)    Exponantur   et   accurate   determinentur 
damna  quse  Adamus  sibi  ipsi  primo  peccato  intulerit ;    2)  Show  how 
the  Church  denned  the  revealed  doctrine  of  the  Personality  of  Christ 
against   the   Nestorians,   and    explain    the   ideas   of    Person    and    of 

.Nature;  3)  Elucidate  the  meaning  of  Sanctifying  Grace  ;    4)  Wherein 
consists  the  Gift  of  Perseverance  ? 

II.  FROM  MORAL  AND  CANON  LAW  :     i)  In  what  consists  the  For- 
ma Tridentina  in  regard  to  marriage,  and  in  what  cases  would  a  clan- 
destine   marriage    be    valid?     2)    What    results  follow    from    valid 
espousals   (sponsalia)  ?     3)  What  censure  is  attached  to  the  reading 
of  forbidden  books,  and  what  changes  in  this  matter  were  introduced 
by  the  Constitution  Apostolicce  Sedis  j*     4)   State  and   precisely  ex- 
plain the  principles  which  are  to  be  followed   in   dealing  with    an 
erroneous  conscience ;  5)   Exponantur  proprietates  seu  conditiones, 
sub  quibus  leges  humanae  obligant, 

III.  FROM    PASTORAL:     i)   In  what  cases  does  a  rector  need  dele- 
gated jurisdiction  to  give  valid  absolution  ?     2)  How  deal  with  a  priest 
qui  in  confessionali  se  accusat  de  attentata  absolutione  complicis  ?     3) 
For  what  reasons  is  a  rector  not  to  compel  either  nupturientes  or 
first-communicants  to  make  their  confession  to  himself?     4)  Briefly 
and  by  name  quote  the  Church  regulations  in  regard   to  a  rector's 
duty   to   apply   for   his   parishioners.     5)   What   was    the   meaning, 


NUPTIAL  MASS. 


323 


formerly,  of  the  antiphons  in  the  liturgy  of  the  mass,  and  how  are 
they  now  called  ?  6)  When  is  the  votive  mass  pro  sponso  et  sponsa 
permitted  ?— when  forbidden  ? 

IV.  FROM  HOLY  SCRIPTURE  :  i)  Show  the  Messianic  character  of 
the  eighth  psalm,  and  with  special  reference  to  this  character  elucidate 
verses  6  and  9,  2)  Comment  on  the  verses  Luke  vn.  40-43,  in  their 
connection  with  the  whole  passage  Luke  vu.  36-50 ;  3)  Give  an 
explanation  of  the  epistle  de  Dominica  infra  octavam  Nativitatis 
(Galatians  iv.  1-7). 

Of  the  sixty-two  it  is  not  stated  hew  many  succeeded  in  passing. 


CEREMONIES  OF  MARRIAGE  WITH  NUPTIAL  MASS. 
General  Observations. 

The  bride  should  have  her  head  covered  and  be  dressed  modestly, 
out  of  respect  for  the  Blessed  Sacrament.  Full  dress,  or  anything  ap- 
proaching it.  should  be  rigorously  forbidden. 

Gloves  should  not  be  worn,  either  by  the  bride  or  the  bridegroom. 
In  many  very  ancient  rituals  it  is  prescribed  that  the  bride,  if  she  be  a 
widow,  should  have  on  gloves  ;  if  not,  her  hands  should  be  uncov- 
ered. 

Baruffaldi,  however,  says:  "Decetmanus  esse  nudas  et  absque 
chirothecis,"  without  making  this  distinction  between  first  and  second 
marriages  ;  and  Martinucci,  who  is  the  highest  authority  on  the  subject, 
expressly  prescribes  that  the  bride  and  bridegroom,  if  they  wear  gloves, 
should  take  them  off  before  approaching  the  altar.1 

It  is  to  be  regretted  that  the  custom  of  wearing  gloves  is  so  general 
at  Catholic  marriages.  The  glove  is  often  cut  so  as  to  bare  the  ring 
finger,  but  more  frequently  the  service  is  suspended  for  some  minutes, 
whilst  the  bride  with  great  difficulty  takes  off  a  tight-fitting  kid  glove  ; 
and  the  bridegroom  often  wears  gloves  during  the  entire  ceremony, 
Mass  included,  and  even  receives  Holy  Communion  without  taking 
them  off. 

The  ushers  should  never  be  allowed  to  conduct  ladies  to  their  pews, 

])  "  Sponsi  se  sistent  ante  altare;  mulier  adstabit  sinistrse  viri ;  geniculabunt 
in  extremitate  anteriore  suppidanei,  vel  super  gradu  superior!  altaris.  Memoranda 
est  primum  eis  in  habitu  et  in  incessumodestia,  quoe  Sacramento  debetur  ;  si  forte 
uterentur  chirothecis,  deponent  eas  antequam  accednnt  ad  altare:  Simul  cum 
sponsis  adibunt  ad  altare  duo  prsestituti  testes,  jam  noti  parocho,  qui  consistent 
pedibus  prope  sponsos." — Lib.  iv.  c.  12,  n.  5. 


3 24  THE  PASTOR. 


linked  arms.  Such  a  practice  might  be  tolerated  in  the  drawing 
room,  but  it  is  certainly  unbecoming  in  the  house  of  God. 

It  is  customary  at  some  fashionable  marriages,  where  ignorant 
Catholics  foolishly  try  to  ape  Protestant  customs,  for  the  bride  and 
bridegoom  to  present  themselves  without  witnesses,  the  people  pres- 
ent answering  for  this  purpose,  two  of  whcse  names  at  pleasure  are  en- 
tered upon  the  record. 

Such  a  practice  is  utterly  to  be  discountenanced.  The  Council  of 
Trent  prescribes  that  marriages  should  take  place  in  the  presence  of 
two  or  three  witnesses. 

The  Church  has  always  understood  by  this  that  particular  persons 
should  be  designated  for  this  office,  who  should  stand  near  the  parties 
and  be  looking  on  and  listening  to  the  interrogations  of  the  priest  and 
the  responses  of  the  bridegroom  and  bride,  so  as  to  be  able  to  testify 
to  the  fact  of  the  marriage. 

It  is  not  necessary  that  one  witness  should  be  a  man,  and  another 
a  woman.  They  may  be  all  men  or  all  women.  They  may  even  be 
children,  provided  they  be  old  enough  to  understand  what  takes  place 
and  give  testimony  in  regard  to  the  marriage. 

It  would  seem  more  in  accordance  with  the  spirit  of  the  Church,  al- 
though not  expressly  prohibited,  not  to  have  more  than  three  witnesses. 

Martinucci  says  that  the  witnesses  should  be  known  to  the  pastor  ; 
but  we  do  not  think  that  this  is  of  strict  obligation. 

Ceremonies, 

i. — The  chalice  should  be  placed  on  the  altar  before  the  ceremony. 
There  should  be  two  small  hosts  placed  upon  the  paten  for  the  Com- 
munion of  the  married  couple.1 

2. — The  ring  should  be  got  from  the  bridegroom  and  placed  on  a 
small  plate  on  the  credence  table  on  the  Epistle  side  of  the  altar. 

It  is  customary  with  many  priests  not  to  ask  for  the  ring  until  just 
before  it  is  to  be  blessed,  when  it  is  handed  to  the  priest  by  the  bride- 
groom. 

3. — The  priest  should  vest  as  for  mass,  except  the  maniple,  which 
should  be  placed  on  the  lowest  step  of  the  altar,  on  the  Gospel  side, 
and  should  be  put  on  just  before  mass. 

Some  priests  perform  the  marriage  ceremony  vested  in  surplice  and 
stole,  and  then  return  to  the  vestry  and  vest  for  mass. 

i)  [Right,  in  churches  where,  as  usual  in  Europe,  the  Blessed  Sacrament  is  not 
kept  on  the  high  altar.  In  most  of  our  churches  it  would  be  unmeaning.  See 
PASTOR,  Vol.  IV.  p.  94. — ED.] 


NUPTIAL  MASS. 


'Others  put  on  all  the  vestments  except  the  chasuble   and   maniple, 
which  they  put  on  just  before  mass. 

4. — The  bridegroom  and  bride  should  kneel  on  the  lowest  or  highest 
step  of  the  altar — the  lowest  we  think  is  preferable — during  the  mar- 
riage ceremony. 

The  priest  should  stand  on  the  platform  of  the  altar,  directly  in 
front  of  the  tabernacle. 

The  witnesses  should  stand  on  either  side  of  the  parties,  a  little  be- 
hind. 

In  many  churches  it  is  customary  for  the  bridegroom  and  bride  and 
the  witnesses  to  stand  outside  the  communion  rail,  directly  in  front  of 
the  altar,  during  the  marriage  ceremony. 

This  practice  does  not  seem  to  be  in  accordance  with  the  best  au- 
thorities. 

5. — In  regard  to  the  interrogations,  it  is  sufficient  to  make  use  of 
the  Christian  name.  O'Kane,  however,  who  is  quite  an  authority  on 
the  Roman  Ritual,  says  that  it  is  usual  in  these  interrogations  to  men- 
tion not  only  the  Christian  name,  but  also  the  surname  of  each  of  the 
parties. 

But  the  weight  of  authority  is  against  this  practice. 

The  same  rule,  however,  does  not  hold  good  for  the  formulas  which 
the  bridegroom  and  bride  repeat  with  their  hands  joined.  Here  the 
Christian  name  and  the  surname  are  both  to  be  pronounced. 

This  is  clearly  indicated  by  the  letter  N.  twice  repeated  in  the  for- 
mula, as  found  in  the  large  •  edition  of  the  Roman  Ritual,  and  the 
small  Excerpta^  both  published  in  Baltimore  for  the  use  of  the  clergy 
in  the  United  States. 

In  some  rituals  but  one  N.  occurs  in  this  formula,  but  the  clergy  in 
this  country  should  follow  the  Baltimore  Ritual. 

6. — In  regard  to  the  custom  of  "giving  away"  the  bride,  which 
obtains  in  some  parts  of  this  country,  we  do  not  think  it  should  be 
followed. 

In  the  Ritual  which  has  been  from  time  immemorial  used  in  Eng- 
land and  Ireland,  immediately  after  the  interrogations,  when  the  bride 
has  expressed  her  consent,  saying,  "I  will,"  we  have  the  following 
rubric:  "  Deinde  detur  femina  a  patre  suo  vel  ab  amicis  suis." 
This  c<  giving  away"  of  the  bride  by  her  father  or  some  of  her  friends 
is  done  by  taking  her  right-  hand  and  placing  it  in  that  of  the  bride- 
groom. 

y. — According  to  some  authorities,  after  the  bridegroom  has  repeated 
the  formula,  "  I,  N.  N.  take  thee,  etc.,"  both  withdraw  their  hands  for 


3 26  THE  PASTOR. 


an  instant,  and  then  the  bride  takes  the  right  hand  of  the  bridegroom 
in  the  same  manner  and  says,  "I,  N.  N.  take  thee,  etc." 

This  disjoining  of  the  hands  should  not  take  place,  but  the  hands 
should  remain  joined  whilst  both  the  bridegroom  and  the  bride  repeat 
the  formulas,  and  until  after  the  priest  has  said,  "  Ego  conjungo  vos,etc." 

8. — When  the  priest  says,  "Ego  conjungo  vos,  etc./'  he  should 
make  the  sign  of  the  cross  over  the  joined  hands  of  the  bridegroom 
and  bride,  at  the  words  "in  nomine  Patris,  etc." 

Afterwards  he  is  directed  by  the  rubric  to  sprinkle  the  parties  with 
holy  water.  This  is  sometimes  forgotten. 

9. — In  regard  to  the  blessing  of  the  ring  : — it  should  be  placed  in 
the  middle  of  the  altar  and  the  priest  should  turn  his  back  upon  the 
bridegroom  and  bride  whilst  blessing  it.  When  he  sprinkles  it  with 
holy  water  he  should  say,  "Asperges  me,  etc." 

ic. — At  the  conclusion  of  the  ceremony  the  newly  married  couple 
should  retire  towards  the  communion  rails  just  inside  the  sanctuary., 
where  seats  and  prie  dieus  should  be  provided  for  them.  They 
should  be  close  together  and  just  in  front  of  the  middle  of  the  altar. 
The  witnesses  should  leave  the  sanctuary  and  sit  in  the  front  pews  or 
on  chairs  placed  in  front  of  the  front  pews. 

In  some  churches  the  married  couple  also  are  required  to  occupy 
chairs  outside  the  sanctuary,  in  front  of  the  front  pews,  but  the  b;st 
authorities  prescribe  that  they  should  occupy  seats  in  the  sanctuary 
just  inside  the  communion  rails. 

ii  — At  the  end  of  the  "  Pater  Noster,"  the  newly  married  couple 
should  kneel  on  the  lowest  step  of  the  altar  to  receive  the  nuptial 
benediction. 

The  priest  should  remain  in  the  middle  of  the  altar,  but  turn  a  little 
towards  the  Epistle  side,  so  as  not  to  turn  his  back  on  the  Blessed 
Sacrament. 

He  should  use  the  Missal  used  at  the  Mass,  and  not  another,  as  is 
often  done.1  The  server  should  take  it  from  the  Missal  stand  and  hold 
it  before  the  priest,  and  after  the  blessing  has  been  given  the  server 
should  replace  it  on  the  Missal  stand. 

12. — The  married  couple  should  receive  Communion  at  their 
prie  dieus,  and  not  come  up  to  the  platform  of  the.  altar,  as  is  done  in 
many  churches. 

I3- — Just  before  the  Placeat  the  bridal  couple  approach  the  altar 
again  and  kneel  on  the  lowest  step. 

')  [Martinucci  thus  directs,  Lib.  iv.  c.  xii.  n.  lo.  But  Martinucci,  however, 
had  not  the  making  of  rubrics. — ED.] 


THE  VALIDITY  OF  MARRIAGE.  327 

After  the  prayer  an  exhortation  follows,  during  which  they  remain 
kneeling. 

The  priest  should  then  sprinkle  them  with  holy  water  and  not  be- 
fore the  exhortation,  as  is  frequently  done. 

If,  however,  the  priest  makes  lengthy  remarks,  it  would  be  advisable 
to  sprinkle  them  with  holy  water  immediately  after  the  prayer,  and  al- 
low them  to  go  to  their  places  and  remain  seated  during  the  exhorta- 
tion. 

"L." 


DECREE    REGARDING    THE    VALIDITY    OF    MARRIAGE 

WHEN  THE  VALIDITY  HINGES  ON  A  DOUBTFUL 

BAPTISM. 

When  the  fact  of  a  person  being  baptized  or  not  would  determine 
the  validity  of  marriage,  the  marriage  must  be  regarded  as  valid  if  the 
probabilities  of  the  case  favor  the  baptism.  If  the  probabilities  be  that 
there  was  no  baptism,  the  marriage  is  to  be  accounted  null.  But  ad- 
mitting this  principle,  unnumbered  cases  may  arise  in  which  it  cannot 
be  decided  which  way  the  probabilities  point.  A  few  of  these  were 
selected  by  Bishop  (now  Archbishop)  Gross  and  a  decision  thereon 
solicited.  It  was  decided  that  if  the  parents  of  the  person  whose 
baptism  is  in  question  belonged  to  a  sect  which  rejects  baptism,  or  rejects 
infant  baptism,  the  presumption  must  be  that  the  sacrament  was  not 
received.  And  the  same  conclusion  must  be  accepted  if  the  parents 
were  professedly  of  no  sect,  believing  only  in  a  Supreme  Being  and  in 
leading  what  they  denominate  good  lives.  But  if  the  parents  belonged 
to  a  sect  in  which  baptism  is  received,  and  especially  if  they  were 
zealous  members  of  the  sect,  or  even  if  one  of  them  were,  then  the 
baptism  is"  to  be  presumed.  In  all  these  cases  the  probabilities  so 
clearly  favor  the  reception  or  non-reception  of  baptism,  there  is  ground 
sufficient  to  determine  the  resulting  nullity  or  validity  of  the  marriage. 
But  in  the  other  hypotheses  proposed  by  the  bishop,  so  very  negative 
are  the  arguments  for  or  against  the  baptism,  no  general  rule  could 
be  laid  down.  Cases  of  this  nature,  as  they  occur,  are  to  be  referred 
with  all  attainable  circumstances  to  the  Holy  See. 

Erne  Princeps.  Episcopus  Savannensis  exponit  quod  inter  ceteros 
difficilis  solutionis  casus  qui  in  his  Fcederatorum  Americas  septen- 
trionalis  Statuum  ecclesiasticis  provinces,  ac  in  hac  quoque  mea 
dicecesi  occurrunt,  reperitur  etiam  sequens  : 


328  THE  PASTOR. 


Frequenter  contingit,  ut  dud  acatholici  inter  se  cpntraxerint  matri- 
monium  et  ignoretur  utrum  sive  uterque,  sive  alteruter  fuerit  baptiza- 
tus.  Ejusmodi  matrimoniis  inter  duos  acatholicum  alterum  initis  in 
nulla  ex  dioecesibus  nostris  obstat  impedimentum  clandestinitatis. 
Contracto  ita  matrimonio,  baud  raro  evenit,  ut  compars  compartem 
deserat.  Post  aliquod  tempus  partes  ita  separate  non  infrequenter  ad 
alias  nuptias  convolant,  superstite  altera  parte. 

Scio  equidem  casu  quod,  spectata  qualitate  probationum  pro  et 
contra,  dubitetur  num  vel  alteri  vel  utrique  parti  collatum  fuerit  bap- 
tisma,  standum  esse  pro  valore  matrimonii  cum  tali  dubio  ac  sine 
dispensatione  contracti,  usquedum  non  constet  illud  fuisse  invalidum  ; 
verum  deficientibus  ceteris  pro  utraque  parte  probationibus. 

I.  Quaero  num  in  ordine  ad   matrimonii  contracti  validitatem  vel 
nullitatem,  collatio  vel  non  collatio  baptismi,  dum  ignoratur,  ex  prin- 
cipio  praesurr.ptionis  definienda  sit.     In  dubiis  id  affirmat  bonag  mem. 
archiep.   Patr.  Kenrick  ;  in  theologia  enim  sua  morali  (tract.  XXI.  n. 
48)  haec  habet :     "-Si  de  consortis  baptismo  non  constet,  nee  certum 
haberi  queat  testimonium,  in  earn   propendere  oportet  sententiam  de 
baptismo  et  matrimonii  valore,  cui  favent  indicia  et  adjuncta."     Quod 
si  recte  ita  sentit  laudatus  Kenrick. 

II.  Qusero  ulterius  utrum   dum   baptismi  collatio   ignoratur,  prin- 
cipium  prsesumptionis  in  ordine  ad  valorem   matrimonii  contracti,  rite 
applicetur  in  articulis  sequentibus  : 

1.  Si  pars  vel   partes  acatholicae  paientes  habuerir.t  ad   sectam  per- 
tinentes, quae  baptismum  respuit,  hie  non  est  praesumendus. 

2.  Idem  resolvendum,  si  parentes  habuerint  pertinentes  ad  sectam 
quae  infantium  baptismum  non  admittit,  seu  in  qua  non  confertur  nisi 
adultis  v.  g.  annum  aetatis  trigesimum  jam  adeptis,   quemadmodum 
res  se  habet  in  secta  Baptistarum. 

3.  Idem  pariter  resolvendum,    si  parentes  habuerint  qui    dum    in 
vivis  essent,  professi  sint  se  nolle  ad  ullam  sectam   pertinere,  seque 
Ens  Supremum   honestis   potius,    ut   aiunt,    moribus,  quam  speciali 
aliquo  cultu  honorare. 

4.  Si   parentes  habuerint  pertinentes  ad  sectam   qua?  eumdem   ut 
necessarium  habet,  vel  in  qua  saltern  ordinarie  administrate,  et  iidem 
parentes  in  secta  sua  zelosi  fuerint,   praesumendus  est  baptismus.     At 
quid  si  parentes  in  secta  socordes  fuerint,  aut  ad  sectam   pertinuerint, 
quae  baptismum  quidem  non  respuit,  sed   eum  non  habet  ut  neces- 
sarium et    in  qua  ordinarie  non   administratur  ?     an  in  utroque  aut 
alterutro  casu  praesumendus  baptismus  vel  non  ? 

S-   Si  juxta  unius  tantum  parentis  sectam  et  animi  ut  supra  zelosam 


VALIDITY  OF  MARRIAGE. 


329 


dispositionem  praesumptio  faveat  baptismo,  et  in  educatione  prolis  de 
facto  et  ir.dubie  primas  habuerit  partes,  praesumendus  est  baptismus. 

Idem  resolve,  si  facta  inquisitione,  ignoretur  aut  non  satis  constet 
utrum  primas  habuerit  partes  ;  baptismus  enim  in  ordine  ad  matri- 
monium  praesumendum  est  cum  conjugium  semel  initum  censendum 
sit  validum  quamdiu  obex  se  prodat.  Sed  quid  si  certo  constet, 
illius  qui  de  facto  et  indubie  primas  in  educatione  habuit  partes  sectam 
et  animi  dispositionem  non  favere  baptismo,  dum  alterius  secta  et 
animi  dispositio  eidem  favet? 

6.  Casu  quo  nulla  pro  baptismo  militat  praesumptio,  applicanda  est 
regula  :  factum  non  praesumitur,  sed  probandum  est.  Hujus  regulae 
applicatio  in  his  Foederatis  Statibus  ubi  inter  acatholicos  plurimi  sunt, 
qui  de  baptismo  infantibus  suis  conferendo  nihil  aut  parum  curant, 
potiori  forte  jure  locum  habere  debet,  quam  in  multis  aliis  regionibus. 

Quaestiones  praefatae  ideo  praecipuae  proponuntur,  ut  ex  earum  solu- 
tione  norma  habeatur,  juxta  quam  tuto  procedi  possit  in  his  praesertim 
casibus.  i°  Dum  ex  duabus  partibus  acatholicis  ab  invicem  ut  supra 
separatis,  altera  in  gremium  Ecclesiae  recipi  postulat,  et  ad  alias  nup- 
tias  convolavit  aut  convolare  cupit.  2°  Dum  pars  catholicaab  acatho- 
lica  ut  supra  separata,  cum  alia  conjungi  postulat,  aut  cum  alia  jam 
juncta,  ad  sacramenta  admitti  exoptat. 


Feria  IV,  die  i  Augusti  1883. 

In  congregatione  generali  S.  R.  et  Universalis  Inquisitionis  habita 
coram  Emis  ac  Rmis  DD.  S.  R.  E.  Cardinalibus  in  rebus  fidei  In- 
quisitoribus  generalibus  propositis  suprascriptis  dubiis,  et  praehabito 
voto  DD.  Consultorum,  Emi  decreyerunt  : 

Ad  I.  Affirmative,  peracta  tamen  investigatione  in  singulis  casibus. 

Ad  II.  Nempe  :  Utrum  dum  baptismi  collatio  ignoratur  principium 
praesumptionis  in  ordine  ad  valorem  matrimonii  contracti  rite  ap- 
plicetur,  in  articulis  sequentibus  ? — Responderunt :  Affirmative 
quoad  primum,  secundum  et  tertium  articulum,  et  quoad  primam  par- 
te-m  quarti  et  primam  partem  quinti  numeri ;  at  in  hoc  postremo 
articulo,  post  verba  habuerit  partes,  addatur  :  neque  alter  conjux  cognos- 
catur  positive  contrarius  collationi  baptismi,  prcesumtndus  est  baptismus. 
In  reliquis  casibus  qui  adnotantur  in  secunda  parte  numeri  quinti 
recurrendum  est  ad  S.  Sedem,  expositis  omnibus  rerum  locorum  et 
personarum  adjunctis,  aliisque  ad  rem  facientibus. 

Ad  6.  Provisum  in  prcecedentibus. 

I,  PELAMI  S.  R.  et  U.  Inq.  Notarius. 


33o  THE  PASTOR. 


EXTREME  UNCTION, 

"  Monet  Rituale  :  '  Impoenitentibus  vero  et  qui  in  manifesto  pec- 
cato  mortali  moriuntur,  et  excommunicatis  (extrema  Unctio)  denege- 
tur.' — Datur  tamen  sub  conditione  turn  ebriis  jamjam  morituris,  turn 
vulneratis  in  rixa  jam  sensibus  destitutis,  turn  aliis  quibus  libet,  de 
quibus  dubitatur,  an  sint  in  statu  peccati  mortalis  vel  sufficienter  dis- 
positi. — Ait  enim  Benedictus  XIV.  :  '  De  quolibet  fideli,  de  quo  con- 
trarium  non  constat,  praesumendum  est  fuisse  hoc  sacramentum  peti- 
turum,  si  potuisset/ " — Marc.  n.  1882. — From  preachers  we  have 
heard  the  contrary  ;  in  practice  we  have  seen  it. 

Konings  puts  it  :  "  Dicitur  impenitentibus  (Rituale)  et  qui  in  MANI. 
FESTO  peccato  mortali  moriuntur.  Sub  his  autem  comprehendi  non  de- 
bent  moribundi  qui  in  actu  peccati  mortalis  sensibus  destituuntur  ; 
neque  enim  omnino  certum  est  eos  in  MANIFESTO  peccato  mori.  His 
igitur,  data  sub  conditione  absolutione,  condilionate  conferri  potest  hoc 
sacramentum." — n.  1507.  Conferri  potest  is,  of  course,  equivalent  to 
Conferri  debet;  as  the  priest  is  bound,  sub  gravi,  proximo  in  extremis 
posito  succurrere,  and  extreme  Unction  "  quamvis  primario  sacra- 
mentum vivorum  est  simul  sacramentum  mortuoium  et  peccata  mor- 
talia  cum  attritione  remittere  potest." — Ib.  Konings'  note  to  this 
passage  is  worthy  of  attention: — "•  Tales  v.  g.  sunt  ebrii  deficientes, 
quos  constat  esse  in  mortali.  Id  vero  tune  tantum  constare  videtur 
quando  evidens  est  ipsum  sese  ex  proposito  perfecte  inebriasse  :  id 
vero  in  casu  solitariae  inebriationis,  vix  evidens  esse  poterit :  poterit 
vero  si  agitur  de  illis  ebriosis  qui  usque  ad  finem  vitae  in  consuetu- 
dine  hujus  vitii  notorie  perseverarunt." — One  should  be  very  slow  to 
decide  against  the  conditional  absolution  and  Extreme  Unction. 

LEHMKUHL. — "Quoad  judicium  de  dispositione  subjecti  ferendum  id 
notari  debet,  etsi,  quantum  fieri  possit,  dispositio  necessaria  et  status 
gratiae  certissime  procurandus  sit  :  nihilominus  quando  plus  haberi 
nequeat,  sufficere,  ut  non  constet  de  indispositione,  quia  in  extremo 
periculo  omnia  tentanda  sunt.  Neque  adjici  debet  conditio  'si  disposi- 
tus  es ;'  extrema  Unctio  enim  absolute  conferri  debet,  si  homo  capax 
est  Unctionis  sacramenti  valide  recipiendi,  sub  conditione  turn  lanturn 
quando  dubium  est  num  valide  recipere  possit. 

Quare  excludi  non  debent  ab  extrema  Unctione  : — i)  sensibus  des- 
tituti,  qui  parum  christiane  vixerunt  : — 2)  neque  qui  in  ipso  actu 
peccati,  signo  poenitentiae  non  manifestato,  sensibus  destituuntur  :  qui- 
bus quanquam  S.  Eucharistia  danda  non  est,  tamen  cum  conditionata 


EXTREME  UNC  TION.  3  3 1 

absolutione  extrema  Unctio  omnino  concedenda  est.  Nam  si  forte 
internum  actum  attritionis  miser  peccator  habuit,  longe  tutius,  imo 
certo  ejus  salus  procurabitur  per  Unctionem  : — per  absolutionem  val- 
de  dubie.'' — N.  577. 

In  this  last  sentence  Lehmkuhl  has  in  view  the  more  common  opin- 
ion of  theologians,  not  only  that  the  penitent's  own  act — contriiion  or 
attrition — goes  to  make  up  the  materia  ex  qua  of  the  sacrament  of  pen- 
ance, but  also  that  seme  external  sign — confession — of  the  internal 
act  is  necessary.  A  man  all  unexpectedly  deprived  of  the  use  of  his 
senses,  though  he  may  have  had  the  internal  act  of  attrition,  is  now 
incapable  of  expressing  it  by  any  outward  sign.  If  such  sign  b£  an 
essential  requisite  of  the  sacrament  of  penance, — and  the  sententia 
commimior  holds  that  it  is, — absolution  would  be  of  no  use,  extreme 
Unction  would. — We  really  do  not  understand  in  what  sense  Marc 
and  Konings  and  others  talk  of  conditional  extreme  Unction.  Sicapax 
es,  in  doubt,  for  instance,  whether  the  subjedus  be  still  living,  is  intelli- 
gible ;  si  dispositus  es,  is  not.  For,  dispositus  or  not  dispositus,  the 
sacrament  is  equally  valid,  no  act  on  the  part  of  the  recipient 
being  necessary  for  its  validity.  As  to  the  fruits  the  sacrament 
will  produce  in  the  soul,  with  these  the  priest  has  nothing  to 
do, — no  more  than  he  has  with  the  fruits  produced  by  Holy  Com- 
munion in  each  individual  when  he  administers  it  to  scores  of  people 
on  a  Sunday  morning. 

Graviter  peccatur  ab  eo  : 

Qui  geminas  unctiones  in  geminis  sensibus  sine  necessitate  omittit ; 

Qui  postquam  oleum  benedictum  habere  potuit,  vetere  adhuc 
utitur  ; 

Qui  preces  in  Rituali  praescriptas  notabiliter  omittit  extra  casum 
necessitatis. 

Qui,  cum  curam  aegroto  debeat,  non  providet  ne  sine  extrema 
Unctione  decedat. — Lehmkuhl,  1.  c. 

[351.] 
Aliquando    missionariis   Christianos   sibi   commissos    visitantibus, 

occurrit  aegrotus,  hectica  febri  vel  simili  morbo  laborans,  qui  juxta 
experientiam  vivet  adhuc  plures  menses,  sed  intra  annum  morietur. 
Quaeritur  : — 

An  in  tali  casu  missionarius  ipsi  administrare  possit  Viaticum  et 
extremam  Unctionem,  eo  quod  quando  verior  aderit  casus  ea  recipi- 
endi  non  poterit  praesens  haberi  missionarius  ob  magnam  distantiam 
et  alias  circumstantias  id  impedientes  ? 


332  THE  PASTOR. 


Resp.  S.  C.  de  Prop.  Fide:  Affirmative. — Colhdanea,  361.— An 
apart  application  of  this  decision  may  occasionally  be  serviceable  to 
priests  in  charge  of  extensive  districts. 

"  Quandocumque  censentur  pueri  capaces  sacrament!  Poenitentiae 
sunt  pariter  idonei  reputandi  ad  extremam  Unctionem,  quae  est  illius 
complementum,  quamvis  nondum  tanta  polleant  judicii  maturitate,  ut 
videantur  apti  ad  rite  participandam  Eucharistiam.  Quare  scite  et 
apposite  Pastorale  Mechliniense  postquam  haec  retulit  Ritualis  Romani 
verba :  'Non  ministretur  pueris  rationis  usum  non  habentibus ' 
add  it  :  Secus  de  pueris  periculose  aegrotantibus,  qui  peccati  morialis  ac 
conftssionis  capaces  sunt. — Benedict  XIV.  De  Syn.  Lib.  vui.  c.  6.  n.  2. 

Before  administering  the  sacrament,  however,  we  should  endeavor  to 
make  the  child  understand  that  the  anointing  is  a  sacrament  or  rite  of 
our  holy  religion  for  the  spiritual  benefit  of  the  dying. 

[352.] 

Utrum  danda  sit  extrema  Unctio  illis  neophytis  qui,  in  articulo  mor- 
tis baptizati,  omnino  rudes  sunt  et,  vi  morbi  defatigati,  instrui  nequeunt? 

Resp.  S.  Cong.  S.  Off.:  Non  conferendum  sacramentum  extremae 
Unctionis  illis  neophytis  moribundis  quos  missionarius  capaces  Bap- 
tismi  credidit,  nisi  saltern  habeant  aliquam  intentionem  recipiendi 
sacram  Unctionem  in  beneficium  animae  pro  mortis  tempore  ordina- 
tam. — Collectanea,  n.  687. 

"Habeat  igitur  parochus  loco  nitido  et  decenter  ornato  in  vase 
argenteo  seu  stanneo  dilig enter  custoditum  sacrum  Oleum  infirmo- 
rum." — RituaU,  Tit.  v.  c.  I.  n.  3. 

[353.] 

Sacerdotes  curam  animarum  exercentes,  pro  sua  commoditate,  apud 
se  in  domibus  suis  retinent  sanctum  Oleum  innrmorum. — An,  attenta 
consuetudine,  hanc  praxim  licite  retinere  valeant? 

Resp.  S.  R.  C.:  Negative ;  et  servetur  Rituale  Romanum,  excepto 
tamen  casu  magnae  distantiae  ab  ecclesia  ;  quo  in  casu  omnino 
servetur,  etiam  domi,  rubrica  quoad  honestam  et  decentem  tutamque 
custodiam. — Gardellini  4623,  in. 

In  a  lengthy  note  to  this  decree  the  editor  of  Gardellini's  Collection 
is  very  emphatic  in  his  denunciation  of  those  who  do  not  keep  the 
Holy  Oils  in  the  church.  He  writes  :  "  Consuetudines  laudabiles  et 
rationabiles  servari  licite  possunt,  quamvis  plane  non  conveniant  cum 
regulis  contentis  in  Caeremoniali  Episcoporum,  Rituali  Romano,  aliisque 
liturgicis  codicibus.  Quodsi  utraque  destituantur  qualitate,  omnino 
tollendae  et  eliminandae  sunt,  ac  ad  formam  legum  S.  R.  C.  exi- 


EXTREME  UNCTION. 


333 


gendae.  Quoniam  vero  in  casu  proposito  agitur  de  consuetudine 
parochorum,  qui  pro  sua  commoditate  domi  retinent  Sanctum  Oleum, 
secus  respondendum  non  erat  quam-Aregative,  hoc  est,  consuetudinem 
esse  reprobandam,  damnandam  et  eliminandam.  Scite  tamen  S.  Ct 
unam  posuit  limitationem,  excepitque  casum  necessitates  magnae 
distantiae  ab  ecclesia,  sed  simul  consul  turn  voluit  honestae  decentiae 
tutaeque  custodiae  quemadmodum  exigit  rubricae  dispositio. 

"  Equidem  fateor  Ritualis  Romani  rubricam  rigorose  locum 
non  adsignare  pro  sacris  custodiendis  Oleis  ;  sed  quod  expresse  non 
jubet,  tacite  tamen  designatum  intelligitur,  et  ex  contextu  aliisque 
rubiicae'locis  declaratum  videtur  esse  ecclesiam.  Vult  enim  u\.  haec 
vascula  (sacra  Olea  continentia)  in  loco  proprio,  honesto  et  mundo,  sub 
clave  et  iuta  custodia  asserventur  etc.  Quis  autem  decentem  honestum  et 
mundum  locam  extra  ecclesiam  a  rubrica  consideratum  fuisse  putabit? 
Praeterea  quod  lex  aperte  non  dicit,  universalis  omnium  ecclesi- 
arum  constans  disciplina  declarat.  Nam  ubique  ecclesia  locus  est 
in  quo  sacra  Olea  asservantur." 

In  most  well-regulated  churches  now-a-days  we  see  the  repository 
for  the  Holy  Oils  fastened  to  the  church  wall  on  the  Gospel  side  of 
the  altar.  There  it  should  be,  according  to  Barrafuldus,  as  prescribed 
by  St.  Charles  in  the  Third  Provincial  Council  of  Milan.  In  designs 
of  a  new  church  the  niche  for  the  Holy  Oils  should  not  be  overlooked- 


[354.] 

I.  Quando  adest  fundata   suspicio  pcenitentem,    qui  de  onanismo 
omnino  silet,   huic  crimini  esse  addictum,   num   confessario   liceat  a 
prudenti  et  discreta  interrogatione  abstinere,  eo  quod  praevideat  plures 
a  bona  fide  exturbandos  multosque  sacramenta  deserturos  ?     An  non 
potius  teneatur  confessarius  prudenter  ac  discrete  interrogare  ? 

Resp. :    Regulariter,    Negative,  ad  primam   partem  ;  Affirmative,  ad 
secundam. 

II.  An  confessarius,  qui  sive  ex  spontanea  confessione,  sive  ex  pru- 
denti interrogatione  cognoscit  pcenitentem   esse  onanistam,  teneatur 
ilium  de   hujus  peccati  gravitate,  seque  ac  de  aliorum  peccatorum. 
monere  eumque  (uti  ait  Rit.  Romanum)    paterna  charitate  reprehen- 
dere,    eique  absolutionem  tune  solum  impertiri,  cum    sufficientibus 
signis   constet,    eumdem  dolere  de  praetertio,  et  habere  propositum 
non  amplius  onanistice  agendi? 

Resp. :  Affirmative,  juxta  doctrinas  probatorum  auctorum. 
(S.  Poenitent.  Die  10,  Martii  1886.) 


334  THE  PASTOR. 


SS.  CAMILLUS  DE  LELLIS  AND  JOHN'  OF  GOD. 

POSTULATIONES. 

Emus  ac  Rmus  D.  D.  Gulielmus  Cardinalis  Sanfelice,  Archiepiscopus  Neapolita- 
nus,  occasionem  nactus  tertii  Centenarii  Apostolicae  approbations  OrdinisCC.  RR. 
Infirmis  Ministrantium,  incidentisin  an.  1886,  SSmum  Dominum  Nostrum  Leonem 
PP.  XIII.  supplicandum  censuit,  ut  dignaretur  s.  Camillum  De  Lellis  protectorem 
dare  Hospitalibus  et  Infirmis  et  concedere  utejusdem  Nomen  adderetur  in  Litaniis 
agonizantium. 

Cum  autem  pro  Infirmorum  et  Hospitalium  bono,  sequo  jure  adlaboraverit 
etiam  s.  Joannes  de  Deo,  qui  jam  a  plurimis  annis  antequam  Camilli  caritas  Romas 
claresceret,  in  suo  Granatensi  Valetudinario  Hospitalium  reformationis  fundamenta 
jecerat  et  exempla  tribuerat;  hincfactumest  ut,  collatis  consiliis,  eoedempreces  pro 
laudato  s.  Joanne  de  Deo,  SSmo  porrigerentur  ab  Emo  ac  Rmo  D.  D.  Lucido 
Maria  Card.  Parocchi  almse  Urbis  vicario,  et  Fratrum  hospitalitatis  protectore. 

Has  vero  supplicationes  ut  agnoverunt  Rmi  catholici  Orbis  Antistites,  aliique  in 
Christiana  Republica  prosclarissimi  Viri,  eas  sibi  proprias  fecerunt,  mittendo  Apos- 
tolicre  Sedi  postulatorias  epistolas,  quibus  ostenderent  quam  utile,  quamque  op- 
portunum  foret,  hisce  proesertim  temporibus,  si  pauperibus  infirmis,  et  maxime 
iis,  qui  in  hospitalibus  degunt,  coelestes  darentur  Patroni  duo  ilia  divinae  caritatis 
luminaria,  qui  Ecclesiam  heroicee,  singularisque  dilectionis  operibus  illustrarunt. 
Idque  adeo  lubenti,  alacrique  animo  perfectum  fuit,  ut  a  die  26  Novembris  1885, 
ad  diem  15  Maji  i8S6  ad  Apostolicam  Sedem  pervenerint  plus  quam  376  epistolce 
postulatorise,  missse  a  25  Emis  ac  Rmis  S.  R.  E.  Cardinal! bus,  a  62  Rmis  Arch- 
iepiscopis  nomine  sive  proprio  sive  totius  respectivarum  Provinciarum  Epis- 
copatus,  a  219  Rmis  Episcopis  vota  exprimentibus  plurium  capitulorum,  et 
quarumdam  civitatum,  acinsuper  a  supremo  Magistro  S.  M.  O.  Hierosolymitani,  ab 
Illmo  ac  Rmo  D.  Commendatore  S.  Spiritus  in  Saxia,  a  9  Vicariis  Capitularibus, 
a  7  Abbatibus,  25  Superioribus  generalibus  Ordinum  regularium,  15  Cappellanis 
majoribus  plurium  hospitalium,  ac  denique  a  12  Superiorissis  generalibus  Con- 
gregationum  Infirmorum  ministerio  in  Hospitalibus  addictarum. 

Quibus  omnibus  relatis,  sapientissimo  ac  favorabili  voto,  ab  Emo  ac  Rmo  D. 
D.  ^Miecislao  S.  R.  E.  Card.  Ledochowski,  in  Comitiis  generalibus  S.  Rituum 
Congregationis  habitis  apud  Vaticanum,  die  15  Maji  1886,  ut  hide  causa  discute- 
retur :  An  prsefati  sancti,  scilicet  CAMILLUS  DE  LELLIS  et  JOANNES  DE 
DEO  declarandi  essent  Patroni  omnium  Christian!  Orbis  Hospitalium,  omnium- 
que  infirmorum,  et  an  eorum  nomina  inserenda  essent  in  Litaniis  agonizantium  ; 
Emi  ac  Rmi  Patres  sacris  tuendis  ritibus  praepositi,  rebus  omnibus  mature  ex- 
amine perpensis,  unanimi  consensione  rescribendum  censuerunt:  Pro  gratia  ad 
utrumque  et  ad  Emum  Ponentem  cum  Promotore  Fidel  quoad  insertionem  in 
Litaniis.  Qua  posita  favorabili  resolutione,  duo  prodierunt  Apostolica  docu- 
menta,  quse  hie  ad  verbum  fidelissime  transcribuntur  : 

DECRETUM  URBIS  ET  ORBIS. — Inter  omnigenas  virtutes,  quibus  Catholica  prce- 
fulget  Ecclesia,  charitas  eminet  ceu  nota  conspicua,  qua  divinus  ipsius  Conditor 
voluit  discipulos  suos  ab  omnibus  apprime  dignoscendos.  Hinc  vix  Ecclesia  sig- 
num  extulit  ubique  terrarum,  illico  factum  est,  ut  quibuscumque  humani  generis 
serumnis  levamen  inveniretur,  atque  iis  potissimum  cura  intenderetur,  qui  vel  in- 
firma  gravarentur  valetudine,  vel  morbo  tandem  devicti  mortalis  vitae  cursum 


SS.  CAMILLUS  DE  LELLIS  AND  JOHN  OF  GOD.    335 

essent  expleturi.  Hujus  porro  nobilissimoe  virtutis  praeclarum  prjebuerunt  ex- 
emplum  inclyti  confessores  sanctus  Camillus  de  Lellis,  et  sanctus  Joannes  de  Deo ; 
qui  pari  charitatis  ardore  succensi  animam  suam  pro  segrotantium  salute  ponere 
non  dubitarunt :  quippe  alter  animas  in  extremo  agone  luctantium,  aegris  simul 
corporibus  praestito  solamine,  sacri  ministerii  ope  roboraret ;  alter  vero  medelam 
atque  omne  subsidium  segrotorum  corporibus  afferendo,  animarum  saluti  facilius 
auxiliaretur.  Nee  satis  :  sed  viri  tantae  misericordiae  geminam  Congregationem, 
seu  novas  in  Ecclesia  Christi  familias  instituerunt,  in  quibus  sui  spiritus  zelus 
indeficiens  arderet,  atque  ejusmodi  charitatis  in  aegrotos  exinde  saluberrimi  fructus 
jugiter  promanarent. 

Quum  vero  infaustis  hisce  temporibus  iniqui  homines  mundanae  gloriae  cupidi, 
ad  religionis  perniciem  congregati,  prodigia  Christianas  charitatis  civiliter,  ut  ajunt, 
semulaturi,  grassante  Asiatica  lue,  manus  hac  iliac  admovere  aggresi  sint,  specie 
tenus  quidem  ad  patientium  juvamen,  saepe  tame  ut  infirmi  spiritualibus  orba- 
rentur  auxiliis ;  commune  Christifidelium,  ac  prsesertim  sacrorum  Antistitum 
desiderium  exortum  fuit  praefatos  Sanctos  charitatis  heroes  tamquam  patronos  omni- 
um Hospitalium,  et  Infirmorum  ubique  degentium  amodo  percolendi,  eosque  in 
Litaniis  agonizantium  invocandi. 

Quamobrem  quum  Eminentissimus  et  Reverendissimus  Dominus  Cardinalis 
Miecislaus  Ledochowski  horum  supplicia  vota  in  Sacrorum  Rituum  Congrega- 
tionis  coetu,  ad  Vaticanum  subsignata  die  coadunato,  retulerit ;  Eminentissimi  et 
Reverendissimi  Patres  sacris  tuendis  Ritibus  prsepositi,  omnibus  maturo  examine 
perpensis,  audita  sententia  R.  P.  D.  Augustini  Caprara,  Sanctos  Fidei  promotoris, 
sic  rescribere  rati  sunt :  Pro  gratia  concessionis  sanctorum  Camilli  de  Lellis  et  Jo- 
annis  de  Deo  in  patronos  pro  omnibus  Hospitalibus  et  Infirmis  tibique  degentibits  : 
et  insertionis  in  Litaniis  agonizantium  nominum  sancti  Camilli  et  sancti  Joznnis 
de  Deo,  post  nomen  sancti  Ftancisci.  Die  15  Maji  1886. 

Quibus  per  infrascriptum  Secretarium  Sanctissimo  Domino  Nostro  LEONI 
PAP^E  XIII.  fideliter  relatis,  Sanctitas  Sua  Rescriptum  Sacrae  Congregationis  in 
omnibus  ratum  habere,  et  confirmare  dignata  est  ita,  ut  super  his  expediantur 
Litterse  Apostolicae  in  forma  Brevis.  Die  27  iisdem  mense  et  anno. 

D.  CARDINALIS  BARTOLINIUS  S.  JR.  C.  Prof. 
Loco  ifi  Signi. 

LAURENTIUS  SALVATI  S.  R.  C,  Secretaries. 

Ex  SECRETARIA  BREVIUM, 
Litterce  Apostolicce,   in  forma  Brevis, 

quibus   ss.  Camillus   de  Lellis  et  Joannes  de  Deo  declarantur  patroni 
Hospitalium  et  Infirmorum  omnium  ubique  degentium. 

LEO   PP.  XIII. 

Ad  perpetuam  rei  memoriam.  Dives  in  misericordia  Deus,  divini 
Spiritus  afflatu,  sanctissimos  suscitavit  in  Ecclesia  sua  viros,  qui  carita- 
tis  aestu  flagrantes,  posthabitis  omnibus,  nullisque  periculis,  neque 
vitse  ipsius  discrimine  deterriti,  sibi  quisque  peculiarem  deposceret  pro- 
vinciam,  variis,  diversisque  humani  generis  necessitatibus  et  serumnis 
opitulandi.  In  praeclarissimo  horum  virorum  numero  enitent  confes- 
sores Christi  Camillus  de  Lellis  et  Joannes  de  Deo,  qui  pari  in  proxi- 
mum  caritate  incensi  nullis  curis,  laboribusque  parcere  vitamque 


336  THE  PASTOR. 


ipsam  in  discrimen  dare  proaegrotantium  valetudine,  aeternaque  eorum 
salute  non  dubitarunt ;  alter  enim  animas  in  extremo  agone  luctanti- 
um,  aegris  simul  corporibus  praestito  levamento,  sacri  ministerii  ope 
roborat,  solatur  ;  alterinfirmis  hospitium  et  medelas  praebens  aeque  sem- 
piternam  animarum  curat  salutem.  Uterque  adjimctis  sibi  sociis, 
constitutisque  legibus,  dein  ab  Apostolica  Sede  probatis,  religiosam 
familiam  suae  caritatis  haeredem  instituit,  quae  ad  haec  usque  tempora 
viget,  et  unaquaeque  Auctoris  sui  illustria  et  egregia  referens  exempla, 
omni  tempore  ac  praesertim  contagiis  et  pestilitate  saevientibus  vitae 
quoque  sodalium  sacrificio  splendida  edidit  caritatis  testimonia.  Jam 
vero  quum  inimicus  homo,  ingeminatis  viribus,  Christi  sponsam  in- 
sectans  religiosas  regularium  ordinum  familias,  ejusdem  ornamenta  et 
praesidia  labefactare  et  omnino  evertere  adnitatur,  in  Chiistifidelibus, 
ac  praecipue  in  sacrorum  Antistitibus  commune  exarsit  desiderium  sup- 
plicandi,  ut  ambo  Confessores  praedicti  omnium  valetudinariorum,  et 
ubique  degentium  infirmorum  coelestes  patroni  Sanctae  Sedis  Apostoli- 
cae  auctoritate  declarentur  et  renuntientur,  atque  in  agonizantium 
Litaniis  invocentur,  ut  eorum  augeatur  cultus  et  aegrotantium  in  eorum- 
dem  patrocinio  fiducia.  Quae  vota  quum  ad  Consilium  venerabilium 
Fratrum  Nostrorum  S.  R.  E.  Cardinalium  sacris  ritibus  tuendis,  cog- 
noscendis  praepositorum  in  Nostris  aedibus  Vaticanis  die  indicta,  ut 
moris  est,  relata  fuerint,  idemque  venerabilium  Fratrum  Consilium 
accurate  perpensis  omnibus,  auditoque  hac  de  re  dilecto  filio  Praesule 
de  Coelestium  honoribus  quaesitore,  rescripsit  "pro  gratia  concessio- 
nis  sanctorum  Camilli  de  Lelli's  et  Joannis  de  Deo  in  patronos  pro  om- 
nibus hospitalibus  et  pro  infirmis  ubique  degentibus,  et  insertionis  in 
Litaniis  agonizantium  nominum  Sanctorum  praedictorum  post  nomen 
S.  Francisci.*'  Qiiam  venerabilium  Fratrum  Nostrorum  sententiam 
Nos  ratam  habemus  et  sancimus.  et  Apostolica  auctoritate  Nostra  sanc- 
tos  CAMILLUM  DE  LELLIS  et  JOANNEM  DE  DEO  ccelestes 
hospitalium  omnium,  et  ubique  degentium  infirmorum  PATRONOS 
constituimus  et  edicimus,  itemque  volumus,  ut  in  agonizantium  Lita- 
niis post  S.  Francisci  nomen  praefatorum  Sanctorum  nomina  inseran- 
tur  et  invocentur.  Proinde  decernimus  has  litteras  Nostras  firmas, 
validas  et  efficaces  existere  et  fore,  suosque  plenarios  et  integros  effectus 
sortiri  et  obtinere  iisque  ad  quos  spectat  plenissime  suffragari.  Con- 
traiiis  licet  speciali atque  individua  me.ntione  ac  derogatione  dignisnon 
obstantibus  quibuscumque. 

Datum    Romae  apud  S.  Petrum  sub  Annulo    Piscatoris   die   XXII 
Junii  MDCCCLXXXVI  Pontificatus  Nostri  Anno  Nono. 

Loco  *f<  Signi. 

M.   CARD.   LEDOCHOWSKI. 


COMMUTA  TION  OF  THE  JUBILEE  CONDITIONS.    337 


COMMUTATION  OF  THE  JUBILEE  CONDITIONS. 

Page  124  we  quoted  a  decision  of  the  Sacred  Poenitentiary,  rendered 
in  1865,  as  follows  :  "An  eveniente  justa  causa  commutandi  opera 
injuncta  praescripta  in  Breve  praesentis  Jubilaei,  ejusmodi  commutatio 
fieri  possit  extra  actum  sacramentalis  confessionis  ? 

Resp. :  Ex  declaratione  facta  a  SSmo  Domino  Papa  Pio  IX., 
Affirmative" 

To  this  response  we  last  February  appended  the  comment :  "  We 
should  not  advise  confessors  to  try  this.  It  would  be  very  hard  to 
determine  with  certainty  what  that  'justa  causa'  would  be."  The 
reason  of  our  comment  was  that  decree  of  the  Sacred  Cong,  of  In- 
dulg.:  "  Quod  si  aliquod  ex  operibus  injunctis,  sive  per  inscitiam,  im- 
potentiam  vel  quacumque  alia  causa  non  servetur  aut  praetermittatur, 
indulgentiae  minime  aequiruntur."  If  the  opus  injunctum  were  com- 
muted extra  actum  sacramentalis  confessionis,  and  through  any  mis- 
take or  lack  of  judgment  the  "justa  causa"  did  not  in  fact  exist,  the 
person  would  not  gain  the  Jubilee.  Hence,  without  recalling  the 
decision  of  1865,  and  though  confessors  may  theoretically  possess  the 
power  of  commuting  outside  the  confessional,  yet,  like  the  power  of 
exorcising,  it  would  neither  be  safe  nor  prudent  to  allow  it  to  be  gener- 
ally exercised  thinks  the  Sacred  Poenitentiary. — Non  expedire. 

Beatissime  Pater.  Episcopus  N.,  ad  pedes  Sanctitatis  Vestrae 
humiliter  provolutus,  occasione  Jubilaei  nuper  indulti,  sequentia  ex- 
postulat  : 

I.  1°  Ut  opera  pro  Jubliaeo  injuncta,  vel  eorum  aliqua,  confessarius 
non    semel    tantum,    sed    pluries,    erga   volentem   Jubilaeum   pluries 
lucrari,  commutare  possit ;  2°  Ut  ea  commutare  et  super  communione 
cum  pueris  communionis  nondum  capacibus  dispensare  valeat  etiam 
extra  actum  sacramentalis  confessionis  ;  3°  Ut  iis  qui   cum  fidelibus 
ex  altera  paroecia  ejusque  parocho  vel  sacerdote  rite  deputato  templa 
processionaliter  visitant,  applicari  possit  ab  ordinario  beneficium  re- 
ductionis  visitationum. 

Sacra  Pcenitentiaria  de  speciali  et  expressa  Apostolica  Auctoritate, 
benigne  sic  annuente  SSmo  Dno  Nostrp  Leone  PP.  XIII.  propositis 
dubiis  respondet  : 

Quoad  im,  Confessarios  hac  facultate  non  car  ere  ;  quoad  2™ ,  Non  ex- 
pedire ;  quoad  3"',  Sacra  Pcenitentiaria  dedarat,  posse. 

II.  Cum  Bulla  indictionis  Jubilaei  statuat  tria  templa  ab  ordinariis 
aut  de  eorum   mandato  ab  iis  qui  curam  animarum  exercent  pro  visi- 


338  THE  PASTOR. 

tationibus  peragendis  esse  designanda,  an  Episcopus  consulto  a  desig- 
natione  abstinere  possit,  et  mandare  singulis  parochis  civitatis  aut  loci, 
ut  templa  a  suis  parochianis  visitanda  designent?  Ita  forsan  com- 
moditati  fidelium  consuletur,  cum  certum  sit  a  singulis  parochis  varia 
templa,  et  parceciae  propriae  respective  viciniora,  designanda  fore. 

R.   Affirmative. 

III.  Utrum  qui,  confessario  in  consilium  non  adhibito,  eleemosy- 
nam  praescriptam  pro  sua  vere  facultate  erogat,  lucretur  Jubilseurn  ? 
Utrum  qui  eleemosynam  suis  facultatibus  non  proportionatam  ? 

R .  Confessarii  consilium  adhibendum  esse  ab  Us,  qui  de  quantitate  stipis 
sibi  convenience  dubitant.  Quantitatem  vero  ipsam  eatenus  debere  singu- 
krum  facultati  respondtre,  quatenus  qua  suffidt  pauperibus,  non  sufficit 
divitibus. 


THE    "  COMMEMORATIO    PRO     DEFUNCTIS,"     IN     THE     CANON     OF     THE 

MASS. — Not  at  the  "N.  et  N."  but  after  the  words  in  somno  pads 
should  the  celebrant  pause  and  pray  for  those  "pro  quibus  orare 
intendit."  The  rubric  is  not  obscure.  After  the  word,  "pads" 
jungit  manus,  orat  etc.  :  DEINTDE,  that  is,  immediately  after,  praying, 
— immediately  after  the  pause,  prosequilur  :  "  Ipsis  Domine,  etc." 
Hence  the  words,  "Qui  nos  praecesserunt  cum  signo  fidei  etc.," 
go  before,  not  after  the  pause. 

The  letters  "  N.  N."  are  no  longer  used  and  remain  but  as  a 
relic  of  an  ancient  custom  that  disappeared  in  the  Latin  church 
about  the  twelfth  century.  It  was  in  early  times  customary  to 
proclaim  aloud  the  names  of  the  exalted  personages  in  Church 
and  State  who  were  to  be  prayed  for.  That  prayer  Te  igitur,  the 
Memento  Domine,  and  Communicants,  are  not  different  prayers  but 
a  single  one,  and  in  this  prayer  the  roll  of  the  living  were  called. 
In  it  we  still  mention  the  name  of  the  reigning  Pope,  and  the  ordi- 
nary of  the  diocese.  After  the  consecration  the  souls  of  the  faith- 
ful were  prayed  for,  and  the  names  of  those  who  had  special  claims 
to  the  prayers  of  the  people  read  aloud  from  tablets  called  the 
Diptychs.  The  curious  can  consult  Benedict  XIV.,  De  Sacrifido 
Missae  II.  cc.  13  et  17.  At  present  at  the  '<  N.  N."  of  the  Com- 
memoratio  pro  vim's  or  the  Com.  pro  Defunctis  we  utter  no  name, 
either  audibly  or  otherwise:  "  Nunc  pausatur  aliquantisper,  ut 
eorum  praecipua  fiat  commemoratio,  quos  sacerdos  mentali  oratione, 
tadlus,  Deo  commendat.'' — Ben.  xiv.,  ib.  c.  13,  §.  26. — £ee  A  Catholic 
Dictionary  by  Addis  &  Arnold,  Diptych. 


THE  CONFESSION  REQUIRED  FOR  INDULGENCES.  339 


THE  WEEKLY  OR  FORTNIGHTLY  CONFESSION  REQUIRED 
TO  GAIN  ALL  OCCURRING  INDULGENCES. 

De  cree  439  in  Decreta  uthentica  Sacrae  Congregationis  Indulgentia- 
rum  thus  reads  ; 

Episcopus  Leucensis  et  Vicarius  Capitularis  Archidioecesis  Friburgensis  die  14 
Jan.  1877  cum  .petiisset  ab  hac  Sacra  Congregatione  quod  inibi  ob  sacerdotum 
penuriam  confessio  facta  bis  in  mense,  servatis  servandis  suffragan  possit  ad  in- 
dulgentias  intra  praedictum  tempus  occurrentes  lucrandas,  quemadmadum  et  aliae 
dioeceses  tali  concessione  ex  indulto  Apostolico  laetantur,  gratia  fuit  concessa,  ast 
eo  modo  et  forma,  qua  assolet,  rescribendo  scilicet:  SSmus precibus  obsecundans> 
bcnigne  annuit  pro pelito  indulto,  ita  ut  presbyteri  et  cceteri  fideles  Archidicecesis 
Friburgensis,  qui  infra  unam  vel  duas  hebdomadas  imiuscuj  usque  mensis  sacra- 
m-:ntalem  confessionem  peragere  solent,  omnes  et  singulas  indulgentias plena* ias  eo 
tempo}  is  intervallo  concessas,  absque  sacramentali  confessione  lucrari  possint,  dttm- 
modo  etc.  At  vero  praelaudatus  episcopus  dubitans,  num  voce  hebdomada  septem 
dies  vel  octo  sint  intelligendi,  et  num  verba  infra  duas  hebdomadas  accipi  ita  de- 
beant,  ut  bina  confessio  intra  mensem  sufficiat,  vel  potius  ut  in  omm  14  dierum 
decursu  confessio  sit  peragenda,  supplex  Sacram  Congregationem  adiit,  postulans, 
ut  dubia  isthaec  diluere  dignetur  : 

[355.] 

I.  Utrum  confessio  prsescripta  per  sin-        i.   Should  the  weekly  confession  pre- 
gulas    hebdomadas  peragi    debeat    infra  scribed  (for   gaining  the  plenary  indul- 
septem  vel  potius  infra  octo  dies.  gences  that  may  occur)  be  made  within 

seven  or  within  eight  days  ? 

R.  Affirmative,  ad primam  pattern,  id  R-  Yes,  to  the  first  part,  the  con" 
est,  prsescriptam  confessionem. peragi  de-  fession  should  be  made  within  seven 
bere  quolibet  decurrente  septem  dierum  days,  that  is,  every  week  :  No,  to  the 
spatio:  Negative,  ad  secundam  partem.  second  part. 

II.  An  verba  infra  duas  hebdomadas       Are  the  words  within  two  weeks  to  be 
stride  interpretanda  sint,   ita  ut  confes-   strictly   interpreted,  so   that  'both  con- 
sio    peragi   debeat    infra    quatuordecim   fessions  should  be  made  inside  of  four- 
dies,   vel  potius  sufficiat  bina  confessio   teen   days  ?  or  would  it  suffice  to  have 
in  mense  ?  both  confessions  within  the  month? 

R.  Affirmative,  ad  pi  imam  pattern,  id  2.    Yes,  to  the  first  part;  the   confes- 

est  prcescriptam  confessionem  peragi  de-  sion  should  be   made   every   fortnight  : 

bere     quolibet    decurrente     14    dierum  No,  to  the  second  part. 
spatio  :    Negative,  ad  secundam  partem. 

The  two  confessions  a  month  would  not  suffice.  The  indult  was 
granted  only  for  weekly  and  fortnightly  confessions  and  indults  as 
being  contra  legem  are  accounted  "Odia."  Odia  restringi,  et  faw- 
res  convenit  ampliari.  (See  Regula  juris  15  vol.  II,  p.  356.)  Conse- 
quently indults  are  to  be  strictly  interpreted. 

Admitting  the  strict  interpretation  of  Indults  and  inspecting  the  re- 


34o  THE  PASTOR. 


sponses  above  given  of  the  Sacred  Congregation,  it  occurred  to  some 
that  suppose  a  person  go  to  confession  at  8  A.  M.  Saturday,  and  does 
not  go  till  8  P.  M.  the  following  Saturday,  the  two  confessions  are  not 
made  within  seven  days  strictly  speaking.  Though  there  was  no 
doubt  as  to  the  mind  of  the  Congregation  that  such  confessions  would 
be  accounted  weekly  and  be  sufficient,  yet  to  remove  scruples  the 
Sacred  Congregation  lately  issued  the  following  : 

[356.] 

I.     Utrum   Christifidelis,    qui    singu-  I.   Do  the  faithful  who  confess  week- 

lis   hebdomadis   et     stato    die,    ex.    gr.  ly,   say    every  Saturday,  fulfil  the    con- 

Sabbato,    confessionem   peragere     solet  dition  of  weekly  confession  ? 
satisfaciat  oneri  prgescriptse  confessionis  ? 

R.  Affirmative.  R-    Yes. 

II    Utrum   oneri   prsescriptse   confes-  2.  Do  those  who  confess  every  second 

sionis   satisfaciat   Christifidelis,    qui   iis  week,  say   on   the    Saturday,    fulfil   the 

in  locis  pro  quibus   viget   indultum  al-  condition     of     fortnightly      confession, 

ternis   hebdomadis  et  stato  die  ex.    gr.  where     fortnightly     confession     is     re- 

Sabbato  confessionem  peragere  solet.  quired    and   suffices   for  gaining  all  oc- 
curring indulgences? 

R.    Affirmative . — Die     25    Februarii  R.    Yes. 
1886. 


COMMUNION  EXTRA  MISS  AM  ON  HOLY  THURSDAY  AND 
OTHER  DAYS. 

[357.] 

In   administratione    SSmse     Euchar-        In  distributing  Holy  Communion  ex- 

istise  extra  missam  a  rubrica  Kitualis  Ro-  tra     missam   the    Ritual    prescribes    a 

mani    prgescribitur   stola  coloris    officio  stole   corresonding   in  color  to  the  office 

illius  diei  convenientis,  quseritur  an  stola  of  the  day. — Must  the  stole  correspond 

coloris  officii  vel  missse  adhibenda  sit :  to   the  office  of  the  day  or  the   mass    of 

(1)  in  feria  quinta  Majoris  Hebdomadae;  the  day  ?  (i)  on  Holy  Thursday;  (2)  on 

(2)  in  vigiliis  et  feriis  Quatuor  Tempo-  vigils,  the    Ember   days,  the  Monday  of 
rum,  vel    feria    secunda    Rogationum,  Rogation  week    (or   on  ferial s  in   Lent 
(vel  in  feriis  Quadragesimse   ubi   octa-  where  octaves  are  granted)  when  these 
vse  concessse  sunt)    quse   infra  octavam  days   occur  within  an  octave  not  privi- 
non  privilegiatam  occurrunt,  si  juxta  ru-  leged  and  according   to  the  rubrics     ot 
bricas  Breviarii.et    Missalis  Romani,  of-  missal  and  breviary  the  office  should  be 
ficium  de  octava  et  Missa  de  Vigilia  vel  of  the   octave  and  the  mass  of  the  vigil 
feria  celebratur.  or  feria  ? 

Resp.   S.   R.    C. :  Ad  utrumque  ser-        Resp.  :  The  rubric  of  the  Ritual  is  to 

vetur  Ritualis  Romani   rubrica :  et  ubi  be   observed  in  all  the  cases  proposed  ; 

vigeat  consuetudo  administrandi  SSmam  but  where  the  custom  exists  of  adminis- 

Eucharistiam  cum  stolis  albi  coloris  fi-  tering  the  Easter  Communion  always  in 

delibu  spaschale  prseceptum  adimplenti-  white  stole,  the  custom  may  continue, 
bus  toleranda.     Atque  ita  rescripsit  die 
II  Augusti  1877.  (5706). 


CORRESPONDENCE. 


THE  NEW  PRAYERS  AFTER  LOW  MASSES. 
These  prayers  are  not  to  be  recited  until  priests  are  notified   to  do 
so  by  the  ordinary. — See  THE  PASTOR,  Vol.  n.,  p.  153. 


CORRESPONDENCE. 


A  child's  baptismal  god-father  or  god-mother  should  not  be  admit- 
ted as  the  same  child's  sponsor  in  confirmation. 
[358.] 

Anconitanus  prsesul  in  relatione  status  suae  dicecesis  sequens  pro- 
posuit  postulatum  : 

Non  raro  accidit  ut  ille  idem,  qui  infantem  levavit  e  sacro  fonte, 
ipsum  etiam  in  sacramento  confirmationis  suscipiat.  Parochi  asserunt 
frustra  se  adlaborasse  ad  hunc  antiquum  morem  tollendum,  ac 
proinde  a  praedecessoribus  meis  toleratum  fuisse.  Quaeritur  igitur 
utrum  haec  agendi  ratio  tolerari  possit? 

Sacra  C.  Concilii,  re  discussa  sub  die  16   Februarii  1884  respondit  ; 

Posse  tolerari  ;  sed  episcopus  curet  abusum  pedetentim  evelltre. 


The  Paschal  communion  will  not  do  for  the  Jubilee  communion  ; 
and  we  explain  to  the  people  that  works  otherwise  of  obligation  will 
not  suffice  also  for  the  Jubilee  ;  for  instance,  going  to  Mass  on  Sunday 
cannot  be  reckoned  as  one  of  the  prescribed  visits.  From  this  may 
easily  arise  the  mistake  of  supposing  that  indulgences  cannot  be  gained 
by  works  alias  debita.  They  can*  The  rule  applies  only  to  the  in- 
dulgence in  forma  jubilaei. 
[359.] 

Mechlinien.  Professor  publicus  ordinarius  sacrorum  canonum  in 
academia  catholica  Lovaniensi  dicecesis  Mechliniensis,  ad  Sacram 
Congregationem  recurrit,  ut  decisionem  sequentis  dubii  de  indulgen- 
tiis  cbtinere  possit : 

An  christifideles  secundum  canonem,  Omnes  utriusque  sexus,  Sacra- 
mentum  Eucharistise  suscipientes  tempore  paschali  possint  per  hanc 
sacram  communionem  lucrari  indulgentiam  plenariam,  ad  quam  lu- 
crandam  inter  caetera  praescribitur  sacra  communio  ;  ea  praesertim  de 
causa  de  hac  re  dubitat  orator,  quod  a.  ?.  m.  Benedicto  PP.  XIV.  in 
litteris  encyclicis,  Inter  prceteritos  etc.,  videtur  defmitum,  unam  com- 
munionem pro  indulgentia  in  forma  jubilaei  concessa,  et  pro  paschali 
etiam  praecepto  suffkere  non  posse? 


342 


THE  PASTOR. 


Sacra  Congregatio  die  10.  Maji  1844  respondit :  .Affirmative,  dum- 
modo  indulgentia  lucrifacienda,  non  sit  in  forma  jubilsei  pro  qua  tan- 
turn  requiritur  peculiaris  confessio  atque  communio  ;  satis  enim  decla- 
ratumest  a  SSmo  D.  N.  Gregorio  PP.  XVI.  per  decretum  Sacrae  hujus 
Congregation  is  in  una  Monasterien.  sub  die  19  Martii  1841. 


SOME  RESPONSES  OF  THE  HOLY  OFFICE.1 

In  places  where  there  is  no  Protestant  minister  may  a  priest  so  far 
take  part  in  the  burial  of  non-Catholics  as  to  accompany  the  corpse 
from  the  house  to  the  cemetery. 

Resp. :     No. 

A  Protestant  father  and  mother,  in  a  place  where  no  minister  of 
their  sect  can  be  had,  come  with  their  child  to  the  priest  to  be  bap- 
tized, premising,  however,  that  they  do  net  thereby  intend  to  contract 
any  obligation  to  bring  the  child  up  a  Catholic.  Can  the  priest  bap- 
tize the  child  in  such  a  case  ? 

Resp.:     No,  unless  it  be  in  danger  of  death. 

August  20,1885. 

COMMUNION  IN  REQUIEM  MASSES. 

Communion  may  be  distributed  not  only  at,  but  for  reasonable 
cause  immediately  before  or  after  Requiem  masses  in  black  vest- 
ments. (Gardellini  54-3.)  The  benediction  is  to  be  omitted,  but 
not  the  antiphon  0  Sacrum  Convivium.  The  Alleluia  of  the  paschal 
season  is  not  added  in  these  cases  : — 
[36O.] 

Quum  tempore  paschali  administrandum  est  SS.  Eucharistiae 
sacramentum  ante  vel  post  missam  de  Requie,  debentne  dici  oratio 
et  versiculi  de  tempore  atque  Alleluia  j> 

Resp.  S.  R.  C.:  Affirmative  quoad  orationem  et  versiculcs  ;  Neg- 
ative quoad  Alleluia.  Die  26  Nov.  1878.  (Ac/a  xii.  642  ) 


Should  the  vessels  in  which  the  Holy  Oils  are  kept  in  the  church  be 
blessed?  Should  our  oilstocks  that  we  use  on  sick  calls? — No,  but 
they  may  be.  Among  the  "  Benedictiones  episcopis  reservatse " 
found  in  the  recent  Editio  typica  of  the  Ritual,  (Pustet  &  Co.)  Ap- 
pendix p.  96  is  the  Benedictio  vasorum  pro  sacris  Oleis  includendis.  But 
by  no  authority  is  this  blessing  declared  to  be  of  obligation.  This 
formula  being  reserved  to  bishops,  if  a  priest  may  bless  the  oilstocks 

*)  From  the  Bulletin  ecclesiastique  of  Strasbourg. 


CORRESPONDENCE. 


343 


at  all,  he  should  use  the  Benedictio  ad  omnia.  But  whereas  this  Bene- 
diclio  ad  omnia  "adhiberi  potest  (tantum)  pro  rebus  de  quibus  specialis 
benedictio  non  habetur  in  Rituali  Romano "  (rubric,)  it  may  be 
doubted  whether  a  priest  has  any  right  to  bless  his  oil  vases  or  oilstocks 
at  all. 

We  do  not  think  it  worth  your  while  to  reason  with  your  o'er- 
learned  friend.  There  have  been  instances  of  wonderful  memories 
and  instances,  too,  of  most  w/zcommon-sense.  No  writer  appeals  more 
frequently  to  common  sense  than  St.  Liguori.  His  ideas  on  the  suf- 
ficiency of  common  sense  were  very  clear  : 

"Nullus  confessarius  intermittere  debet  theologiae  moralis  studium, 
quia  ex  tot  rebus  tarn  diversis  et  inter  se  disparibus,  quas  ad  hanc 
scientiam  pertinent,  multa,  quamvis  lecta,  quia  rarius  accidunt,  tem- 
poris  progressu  e  mente  decidunt ;  qua  de  re  oportet  semper  frequenti 
studio  eas  in  memoriam  revocare." — Praxis  Confessarii  Cap.  I.  §.  3, 
in  fine.  And  :  "  Non  facile  sibi  suadeant,  (confessarii)  quod  satis 
idoneos  ad  tantum  munus  se  reddere  possint  sine  diuturno  studio 
scientiae  moralis ;  pro  qua  eerie  non  sufficit,  aliquam  percurrere 
summulam  earum,  quae  circumferuntur,  nee  satis  est,  generalia  principia 
hujus  facultatis  scire,  ut  quidam,  qui,  casuistas  contemnentes,  litera- 
torum  arrogant  sibi  nomen,  autumant." — Theologia  Lib.  vi,  Tr.  iv.  n. 
628,  §.  Coeterum  qui  ad  hoc  munus  inhiant. 


THE  SCHOOL  QUESTION. 

To  THE  EDITOR — DEAR  SIR:  I  have  been  an  attentive  reader  of  THE  PASTOR 
for  some  time,  and  hold  its  opinion  in  high  esteem.  I  cannot,  however,  see  my 
way  to  r.ccepting  its  answer  to  "  Education  "  in  the  May  number.  It  seemed  to 
me  that  the  case,  as  stated  by  your  correspondent,  was  one  in  which  absolution 
should  be  refused  to  the  parents,  if  it  ever  may  be  refused.  There  was  certainly 
no  justify  ng  cause,  indeed,  no  cause  at  all,  for  sending  the  children  to  the  public 
school  and  in  the  schools  aguntur  "quae  Catholicae  doctrinse  adversaria  sunt," 
namely,  Protestant  prayers,  hymns,  and  Bible- reading.  I  might  indeed  give  ab- 
solution while  referring  the  case  to  the  ordinary,  but  only  on  condition  that  the 
parents  would  abide  by  his  decision. 

The  Third  Plenary  Council  indeed  says,  and  common  sense  approves,  that  when 
a  parent,  for  sufficient  reasons,  approved  of  by  the  ordinary,  and  having  taken  the 
necessary  precautions,  sends  his  children  to  these  schools,  no  confessor  shall,  on 
that  account,  refuse  him  absolution.  But  suppose  the  parent  has  no  sufficient 
cause,  or  that  the  ordinary  has  given  no  approval,  or  that  the  danger  to  soul  is 
proximate,  what  then  ?  I  think  the  Instruction  of  1875,  to  which  you  refer,  will 
answer. 

To  me  the  following  propositions  are  clear: — The  obligation  of  Catholic  educa- 


344  THE  PASTOR. 


tion  is  of  natural  and  divine  law.  Hence,  the  Council  has  neither  detracted  from, 
nor  dispensed  with  that  obligation;  for  the  simple  reason  that  it  had  no  power  to 
do  one  or  the  other.  It  had  authority  to  attach  censure  to  the  violation  of  the  ob- 
ligation. This  it  declined  to  do.  Furthermore,  it  has  taken  from  individual 
bishops  the  power  of  attaching  censure.  I  therefore  infer  that  in  dealing  with 
divine  obligations,  the  bishops  in  Council  were  merely  theologians.  They  did  not 
unmake  sin.  They  did  not,  nor  could  they,  compel  a  confessor  to  give  absolution 
to  one  whom  he  deems  unworthy. 

You  say  that  the  fact  that  parents  and  children  regularly  approach  the  sacra- 
ments is  sufficient  proof  that  the  children  are  not  m  the  proximate  occasion  of 
heresy  or  apostacy.  Are  we,  therefore,  to  infer  that  we  cannot  refuse  them  ab- 
solution until  they  decline  to  seek  it  ? 

Your  further  remarks  lead  to  the  conclusion  that  attendance  nt  Catholic  schools 
is  merely  a  matter  of  counsel.  The  obligation  of  building  and  sustaining  Catholic 
schools  is  certainly  not  greater  than  the  obligation  of  attending  them.  If  this  be 
merely  a  counsel,  so  also  is  that.  How,  therefore,  can  we  impose  such  a  heavy 
burden  on  poor  people? 

This  is  only  a  brief  outline  of  what  I  should  wish  to  say  upon  the  school  ques- 
tion. Should  events  justify  me,  I  may  add  more  at  another  time.  I  do  not,  I  as- 
sure you,  argue  for  opinion's  sake,  but  only  that  the  truth  may  be  made  manifest. 

H.  P.  S. 

June  12,  1886. 

As  this  earnest  letter  embodies  in  concise  form  the  substance  of 
many  received  since  the  May  number  went  out,  we  rather  welcomed  it 
for  publication.  But  how  comes  it  that  "  H.  P.  S."  reads  the  com- 
ments, p.  212,  as  an  article  on  the  school  question.  It  was  no  such 
thing.  It  dealt  with  the  administration  of  the  sacrament  of  Penance, 
and  belonged  purely  and  simply  to  pastoral  theology.  The  question 
was,  Could  a  priest  on  his  own  judgment,  authority,  or  what  you  will, 
refuse  parents  absolution  on  the  sole  ground  that  they  were  sending 
their  children  to  a  public  school.  No,  emphatically,  no  ;  and  for 
this  No,  an  all-sufficient  reason  was  assigned,  p.  240.  In  that  May 
number  no  opinion  whatever  was  expressed  as  to  the  merits,  absolute 
or  comparative,  of  the  public  schools  ;  but  p.  213,  it  is  very  distinctly 
stated,  not  as  a  private  opinion,  but  as  the  teaching  of  the  Catholic 
Church,  that  "  the  public  school  system  and  principles  are  not  in  ac- 
»cord  with  the  principles  of  Christianity."  The  man  who  does  not 
believe  this  might  as  well  renounce  the  Magisterium  infallibile  taught 
by  the  Vatican  Council. 

A  few  words  now  in  reply  to  the  arguments  of  our  respected  corre- 
spondent :  The  first  paragraph  is  all  right.  Refuse  absolution  to 
parents  who  walk  down  the  left  hand  side  of  the  street  instead  of  the 
right,  unless  they  promise  to  abide  in  the  matter  by  the  decision  of 
the  ordinary.  But  meantime  give  absolution. 


CORRESPONDENCE.  3  4  5 

The  second  paragraph  is  hardly  explicit  enough,  (a)  It  is  the  or- 
dinary's business  to  decide  as  to  the  sufficiency  of  the  cause  in  each 
particular  case.  There  is  no  use,  then,  in  our  talking  as  confessors  of 
there  being  no  sufficient  cause,  and  still  less  to  say  in  general  there  is 
in  this  place  or  that  no  sufficient  cause  for  any.  Even  the  ordinary 
cannot  and  is  forbidden  to  make  any  such  decision,  (b}  The  ordi- 
nary's approval  is  nowhere  mentioned  as  a  pre-requisite  for  absolving  the 
parents,  (c)  If  a  public  school,  a  sister's  school,  or  a  brother's  school, 
be  to  any  child  a  proximate  occasion  of  sin,  or  if  attending  mass  on 
Sundays  be  such  an  occasion,  the  child  cannot  be  absolved  until  he 
leave  off  going  to  the  school,  or  to  mass,  or  the  occasion  of  sin  cease 
to  be  proximate.  This  is  elementary  theology.  (See  Sabetti  n.  800 
seq.) 

"The  obligation  of  Catholic  education  is  of  natural  and  divine 
law."  *  Now  neither  the  divine  law  nor  the  natural  prescribes  where, 
when,  how  or  from  whom  the  child  shall  learn  its  Christian  duties 
or  mathematics.  Parents  are  certainly  bound,  both  by  natural  and 
divine  law,  to  see  to  the  religious  instruction  and  training  of  their 
children.  But  stop  there,  with  the  natural  and  divine  law.  If  found 
grossly  wanting  in  this  duty,  or  if  found  grossly  wanting  in  the  duty 
of  providing  for  the  support  and  clothing  of  their  little  ones,  don't  give 
parents  absolution.  But  their  obligation  to  see  to  the  religious  in- 
struction of  their  children  involves  per  se  no  obligation  of  sending 
them  to  the  parochial  school.  It  may,  in  particular  cases.  But  that 
is  a  point  for  the  bishop  to  decide  after  learning  the  circumstances  of 
each  case.  We  must  not  preach  nor  insinuate  by  word  or  act  that 
attendance  at  the  parochial  school  is  necessary,  necessitate  medii.  If 
in  the  sentence  we  quote,  our  correspondent  intend  the  words 
"Catholic  education"  to  mean  attendance  at  a  parochial  or  a  profess- 
edly Catholic  school,  the  proposition  is  false.  Attendance  at  such  a 
school  is  not  of  obligation,  either  by  natural  or  divine  law.  The  relig- 
ious instruction  and  moral  training  of  children  is. 

The  conclusion  of  our  correspondent's  next  paragraph  is  hardly 
warranted  by  the  premises.  However,  as  our  only  contention  is  that 
he  is  not  to  refuse  absolution  without  authority  from  the  ordinary,  he 
can  logically  only  infer  that  before  refusing  the  sacraments  he  must 
submit  the  case  to  his  bishop. 

The  "further  remarks"  are  not  on  the  public  schools  but  only  that 
a  rector  who  has  no  jurisdiction  in  faro  externo  cannot  make  laws 
obliging  under  sin.  How  that  led  to  the  conclusion  that  Catholic 
schools  are  not  necessary  can  be  understood  only  by  the  mistake 


34 6  THE  PASTOR. 


of  H.  P.  S.  that  the  question  under  consideration  was  either  the  pub- 
lic or  the  parochial  schools,  or  their  relative  merits  or  defects.  The 
school  question  in  itself,  as  many  other  questions,  literary,  social  and 
political,  is  outside  the  scope  of  THE  PASTOR.  But  in  regard  to  any 
and  ail  human  institutions,  mtricate  cases  of  moral  may  arise.  These 
cases  are  not  decided  on  foreign  but  on  their  own  principles — the 
principles  accepted  in  Moral  Theology.  It  was  on  these  principles  the 
case  of  "  Education  ';  was  solved. 

We  should  be  glad  to  hear   again  from  H.  P.  S. 


BOOK   NOTICES. 


All  publications  to  be  reviewed  or  noticed  under  the  above  heading  should  be  sent,  post  or 
expressage  paid,  direct  to  the  Editor,  Rev.  W.  J.  Wiseman,   Cranfjrd,  N.  J. 

THE  LIFE  OF  FREDERIC  LUCAS.     Two  volumes  (supra  p.  288.) 

Lucas  was  born  in  1812.  Both  his  parents  were  Quakers.  At 
seventeen  he  became  a  student  at  University  College  in  his  native  city, 
London.  From  college  he  betook  himself  to  the  legal  profession  and 
was  called  to  the  Bar  in  1835,  at  the  age  of  twenty-three.  His  pro- 
fessional career  promised  more  than  ordinary  success.  In  1839  he  be- 
came a  Catholic.  At  that  period  the  Catholics  of  England  were  as  so 
many  units.  As  a  body  they  could  not  move  to  any  desired  end.  As 
a  body  they  lacked  a  leader  and  there  was  no  means  of  voicing  their 
wishes  on  politico-religious  questions.  A  Catholic  organ,  it  was  sup- 
posed, would  weld  the  units  into  a  compact  body,  so  as  to  enable  all  to 
move  and  act  together.  The  establishment  of  a  Catholic  weekly  paper 
was  resolved  on.  The  young  lawyer  was  invited  to  become  its  editor. 
He  accepted,  and  The  Tablet  was  a  fact.  Lucas  stipulated  for  perfect 
freedom,  and  headed  the  new  paper  with  the  motto  :  "  My  errors,  if 
any,  are  my  own  :  I  have  no  man's  proxy."  From  this  year,  1840,  to 
his  death,  October  22,  1855,  tne  Stor7  of  his  life  unfolded  in  these  two 
volumes  is  merely  a  transcript  of  his  leaders  in  The  Tablet,  on  the  pub- 
lic questions  of  the  day.  The  volumes  might,  therefore,  be  entitled 
the  Development  of  Catholic  public  opinion  in  the  British  Isles,  as 
gathered  from  the  leaders  in  The  Tablet  newspaper  from  1840  to  1855. 
Of  small  gossip  about  Lucas  and  his  personal  characteristics  there  is 
none.  He  is  merely  a  voice.  After  a  year  or  two  The  Tablet  was 
transferred  to  Dublin. 

But  none  the  less,  these  volumes  must  beget  an  absorbing  interest  in 
the  man.  What  the  brilliant  Venillot  was  in  France,  Lucas  was  in 
Ireland.  In  stormy  times  each  battled  bravely,  unselfishly  for  what 
they  conceived  to  be  the  interests  of  religion.  And  both  were  giants. 


NOTICES  OF  BOOKS. 


347 


And  not  only  were  they  sincere  Catholics,  they  were  humble  and  de- 
vout Catholics.  As  publicists,  each  believed  he  had  a  mission  to  fulfil. 
Whatever  Lucas  wrote  or  said,  he  wrote  and  spoke  impelled  by  a  sense 
of  duty.  Acting  under  the  constraining  consciousness  of  having  a 
mission  to  fulfil,  and  a  duty  to  perform  towards  God  and  Holy 
Church,  Lucas  could  not  pause  to  consider  side  issues  or  conse- 
quences. This  dead  earnestness  of  Lucas,  his  very  unselfishness, 
made  it  difficult  for  him  to  act  with  a  party,  or  a  party  to  act 
with  or  control  him.  In  very  fact  he  stood  alone,  as  a  member  of 
the  House  of  Commons,  to  which  he  was  elected  in  1852.  The  fol- 
lowing passage  from  a  letter  to  a  friend  in  England,  written  soon  after 
his  election  for  Meath,  discloses  much  of  Lucas  : 

I  go  into  the  house  of  Commons  to  stand,  I  fear,  very  nearly  alone,  a  member 
of  an  unpopular  minority,  an  unpopular  member  of  that  minority,  and  disliked 
even  by  the  greater  number  of  the  small  party  with  which  I  am  to  act,  and  hav- 
ing cast  upon  me  in  a  prominent  manner  the  defence  of  the  two  noblest  causes 
in  the  world, — that  of  a  religion  which  requires  great  learning  to  defend  properly, 
and  that  of  the  most  ill-treated  and  (in  all  essential  qualities  of  heart  and  character) 
the  noblest  population  that  ever  existed  on  the  face  of  the  earth.  I  am  very 
poorly  and  hurriedly  describing  to  you  what  it  is  that  weighs  me  down.  But  I 
think  you  will  understand  me.  You  talk  of  Burke  and  O'Connell, — that  is,  a  man 
who,  in  an  assembly  of  really  able  men,  can  stand  atom,  on  his  own  resources  and 
character  against  every  opposition  from  within  and  from  without.  I  think  my 

own  course  is  the  one  I  shall  follow  and  that  you  will  disapprove It 

remains  to  be  seen  and  tried  whether  I  can  hold  as  true  to  my  convictions  in 
Parliament  as  I  have  done  in  the  press ;  and  I  am  sure  that,  with  my  many  weak- 
nesses of  character,  this  will  be  utterly  impossible  without  a  special  grace  of 
Almighty  God  to  save  me  from  total  political  extinction. 

I  have  it  in  my  mind  that.  I  shall  fail  in  my  endeavor ;  thst  my  abilities  are  not 
equal  to  the  task  before  me  ,  that  I  shall  be  rudely  thrust  out  of  the  saddle  upon 
the  ground;  and  that  before  two  years'  time,  I  shall  be  digging  gold  in  or  near 
Port  Philip, 

While  in  the  frame  of  mind  depicted  in  this  letter,  and  full  of  the 
delusion  that  on  him  prominently  and  principally  was  devolved  the 
duty  of  defending  the  Irish  people  and  the  Church,  Lucas  could  not 
be  regarded  as  a  desirable  member  of  the  Irish  Parliamentary 
party.  Lucas  would  not  accept  half  a  loaf. — No,  however  utter  the 
impossibility  of  procuring  the  whole  loaf.  Whether  his  idea  were  a 
truth  or  a  crotchet,  no  man  or  party  could  induce  him  to  swerve 
a  hair's  breadth  from  it.  Lead  he  could  not ;  follow,  he  would 
not.  No  wonder,  then,  that  the  Catholic  Defence  Association  of 
Great  Britain  and  Ireland,  organized  Aug.  19,  1851,  under  the 
Presidency  of  Dr.  Cullen,  and  which  included  on  its  committee  Car- 
dinal Wiseman,  many  English,  and  most  of  the  Irish,  bishops,  advised 


348  THE  PASTOR. 


the  men  of  Meath  not  to  elect  Frederic  Lucas  to  Parliament.  The  ad- 
vice was  simply  inserted  in  a  local  paper,  but  no  further  step  taken  in 
opposition  to  his  election.  Lucas  was  elected  by  a  large  majority. 

The  policy  of  Independent  Opposition  and  obstruction  on  the  part 
of  Irish  members  was  not  a  new  thing  in  1851.  The  "base,  brutal 
and  bloody  Whigs  "  were  no  dearer  to  O'Connell  than  the  most  ram- 
pant of  the  "No  Popery"  Tories.  If  he  acted  with  them  more  frequent- 
ly than  with  their  opponents,  it  was  only  because  they  admitted  in 
theory  rights  for  the  attainment  of  which  he  was  struggling.  Hating 
Whig  and  Tory  alike  as  the  enemies  of  his  faith  and  his  country,  he 
wrested  from  either  all  the  liberal  legislation  he  could  with  the  aid  of 
the  opposite  party.  O'Connell  and  his  backers  were  neither  Whig  nor 
Tory,  but  each  by  turns,  when  it  suited  the  interests  of  Ireland.  When 
it  was  profitable  to  play  into  the  hands  of  the  one  party  or  the  other, 
was  a  practical  judgment  to  be  formed  only  according  to  the  circum- 
stances of  the  occasion.  It  is  plain  that  when  the  party  in  power  had 
a  safe  majority  over  the  other  party  plus  the  Irish  vote,  the  Ins  did  not 
care  a  fillip  for  the  latter.  Not  by  theory  but  tactics  was  any  success 
to  be  hoped  for. 

"The  policy  of  Independent  Opposition  on  a  large  scale  was  then 
(August  19,  1851)  inaugurated  for  the  first  time  under  the  presidency 
of  Dr.  Cullen."  (Vol.  i.,  p.  450.)  The  Primate,  comparing  Whig  perse- 
cution with  that  of  Julian  the  Apostate,  described  it  as  worse  than  open 
violence,  and  said  that  the  only  hope  of  Catholics  under  Providence 
\\as  in  the  formation  of  an  Independent  party  in  Parliament." — (Ib. 
451.)  Thus  Dr.  Cullen  projected  and  fathered  the  theory  of  Indepen- 
dent Opposition.  It  was  thrust  on  the  country  in  the  general  elections 
of  1852.  But  not  one  in  ten  of  the  candidates  nor  one  in  a  hundred 
of  ihe  voters  really  comprehended  the  terms  in  their  full  extent.  Most 
men  understood  Independent  Opposition  in  the  sense  that  members 
were  to  be  pledged  to  no  party,  but  vote  against  Whig  or  Tory  govern- 
ment as  they  chose,  either  individually  or  collectively.  -All  men  know 
now  what  Independent  Opposition  means  ;  not  so,  then.  And  there 
was  not  voting  strength  in  Ireland  at  the  time  to  make  an  obstruction- 
ist Irish  party  in  Parliament  anything  but  a  chimera.  Not  one  in 
twenty  of  the.  adults  voted,  and  these  had  to  cast  their  votes,  not  by 
secret  ballot,  but  openly,  publicly,  by  word  of  mouth.  Under  the  im- 
petus of  the  Defence  Association  and  the  leadership  and  harangues 
of  the  clergy,  the  people  went  fairly  delirious  with  enthusiasm  at  that 
election.  But  another  such  election  would  be  more  disastrous  to  the 
country  than  a  failure  of  the  crops.  The  tenants-at-will  were  sent 


NOTICES  OF  BOOKS. 


349 


adrift  for  voting  against  their  landlords  ;  to  others,  renewals  of  leases 
when  the  time  came  were  refused  ;  and  scores  of  artizans  in  the  cities, 
men  in  middle  life  and  with  families,  were  discharged,  and  no  man 
would  hire  them  more.  The  popular  candidates  were  elected,  but  what 
caineofit?  Misery.  What  came  ot  the  cabalistic  cry,  Independent 
Opposition  ?  Nothing1.  In  fact,  Cullen  had  precipitated  the  Irish  or 
Independent  Third  party  on  the  country  before  Ireland  was  in  a  con- 
dition, either  by  organization  or  voters,  to  back  up  such  a  party. 
Besides,  with  all  the  success  that  could  be  hoped  for  at  the  polls,  the 
possible  Third  party  that  could  be  expected  to  act  together  would  at 
that  day  be  very  insignificant.  The  time  was  not  come.  The  futility, 
the  ludicrousness  of  persisting  in  the  attempt  to  create  and  keep  up 
such  a  party  was  soon  apparent  to  all  sober  minds.  Prerequisites  were 
a  season  of  peace,  diffusion  of  knowledge,  proper  organization,  extension 
of  the  suffrage,  and  vote  by  ballot.  Meantime,  by  the  tactics  of 
O'Connell,  get  all  that  could  be  obtained  from  either  Whig  or  Tory. 

Many  Irishmen  regard  the  part  taken  by  the  clergy  under  the  leader- 
ship of  Dr.  Cullen  in  the  elections  of '52  as  a  blunder.  No  adequate 
results  were  in  view  to  compensate  for  the  sacrifices  which  they  urged 
the  poor  people  to  make.  Nearly  every  priest  in  the  country  had 
taken  an  active  part  in  the  general  election,  and  thenceforward  politics 
and  principles  and  candidates  were  lauded  or  denounced,  in  church  and 
out,  according  to  the  leanings  of  the  individual  clergymen.  So  would 
Lucas  have  it  :  so  would  Cullen,  not.  Neither  would  the  other  Irish 
bishops.  Accordingly,  when  the  bishops  assembled  in  annual  council 
May  19,  1854,  the  decree  was  issued  which  we  published  Vol.  i.  p.  264, 
defining  to  what  lengths  priests  may  go  in  politics.  Some  priests  who 
transgressed  were  reprimanded  by  their  ordinaries  and  in  one  or  two 
instances  required  to  keep  aloof  from  politics  and  political  assemblies 
altogether.  Lucas  looked  on  this  as  the  commencement  of  a  sys- 
tematic effort  on  the  pait  of  Dr.  Cullen  to  divorce  the  priests  entirely 
from  politics.  -  In  this  he  could  see  nothing  but  the  inevitable  ruin  of 
the  Irish  national  cause,  as  well  as  the  loss  of  the  Catholic  faith.  He 
protested  vigorously,  bitterly,  and  made  up  his  mind  to  lay  the  matter 
before  the  Holy  See. 

The  power  of  the  Catholic  members  in  the  House,  said  he,  and  their  only 
means  of  accomplishing  the  redress  of  grievances  and  of  protecting  the  interestsof 
the  Church  and  religion,  was  through  the  intrepid  heroic  action  of  the  people,  led 
and  sustained  by  the  Catholic  parish  priests  and  curates  of  Ireland.  If  we  have 
not  this  support ;  if  the  clergy  are  forbidden  to  take  part  in  what  some  call  poli- 
tics, but  what  I  call  religion;  if  the  parish  priests  are  henceforward  to  be  silenced; 
I  will  always  obey  ecclesiastical  authority  if  that  be  the  final  decision  of  the  Church. 


350  THE  PASTOR. 


If  the  final  decision  of  the  rulers  of  the  Church  be  to  close  the  mouths  of  honest 
priests,  who  stand  by  the  people,  and  are  ready  to  sacrifice  their  blood  and  their 
lives  for  the  liberties  and  salvation  of  the  people  of  this  country;  if  it  be  the  de- 
cision of  the  Church  to  close  the  mouths  of  these  honest  men,  and  if  free  scope  is 
only  given  to  hirelings,  to  the  corrupt,  the  profligate,  the  place-hunters,  the 
pledge-breakers,  the  men  who  make  politics  a  selfish  game  of  pecuniary  profit; 
then  I  speak  in  the  name  of  some  here  present,  but  I  speak,  above  all,  my  own  con- 
viction that  I  see  no  other  course  for  honest  and  sane  men  to  take,  but  to  wash 
their  hands  of  public  affairs  altogether,  and  to  abandon  all  hope  of  protecting  the 
rights  and  interests  of  Catholic  Ireland,  in  the  Parliament  of  Great  Britain. 

Towards  the  end  of  November  he  started  for  Rome.  Passing 
through  London,  he  received  a  grand  testimonial  from  the  Catholics  of 
England.  In  Rome  he  drew  up  a  "  Statement/'  by  invitation  of  Pius 
IX.,  of  the  politico-religious  affairs  of  Ireland.  It  was  a  bill  of  indict- 
ment against  the  Archbishop  of  Dublin.  That  "  Statement "  is,  we  be- 
lieve, given  now  for  the  first  time  to  the  public.  The  Statement  covers 
some  303  octavo  pages.  What  its  chief  points  are,  and  what  its  worth, 
we  must  hold  over  to  the  October  number. 

THE  COMPLETE   WORKS   OF  R.  SOUTHWELL,  S.  J.,  WITH   LIFE  AND  DEATH.  • 
Burns  &  Gates  (The  Cath.  Publication  Society  Co.)    1886. 

This  is  a  pretty  duodecimo  volume,  in  flexible  cloth  binding,  red 
line  margin,  of  xxiv.-i6S  pp.  with  an  Appendix  of  xxiv.  pages  more. 

Father  Southwell  was  born  of  an  ancient  family,  in  1562,  entered 
the  Society  of  Jesus  in  Rome  1578,  was  ordained  priest  1.584,  and  en- 
tered on  his  missionary  career  in  England,  1586.  In  1592,  he  was  ap- 
prehended. In  prison  he  was  subjected  to  the  terrible  tortures  of 
those  days.  In  Feb.,  1595,  he  was  tried  at  Westminster.  Admitting 
the  accusation, — that  he  was  a  Jesuit  priest, — he  was  condemned  to 
be  "hanged,  drawn  and  quartered."  His  execution  took  place  at 
Tyburn.  Feb.  22,  1595.  He  had  looked  forward  to  martyrdom  since 
his  boyhood  and  welcomed  his  death  with  the  joy  of  a  schoolboy 
going  home  on  vacation.  He  died  at  33. 

The  "Works"  consist  of  some  sixty  poems  on  pious  subjects,  the 
longest  of  which  is  '*  St.  Peter's  Complaint,"  covering  34  pages,  and 
two  letters  in  prose,  one  to  his  father,  and  another  to  his  brother. 
The  "Complaint,"  is  St.  Peter's  lament  for  his  Denial  and  the  ex- 
pression of  his  remorse.  "  O  sin  of  sins  !  O  matchless  wretch  !  O 
caitiff  most  accurst  !  "  he  is  made  to  exclaim. 

Appreciation  of  verse  is  doubtless  a  matter  of  taste  and  tempera- 
ment. Speaking  for  ourselves  we  have  never  met  anything  in  pious 
poetry  that  we  admired  more  than  this  little  volume.  Instead  of 
prosing  on  its  merits,  we  quote  a  few  stanzas  from  the  "  Complaint :" 


NOTICES  OF  BOOKS. 


35' 


Vain  in  my  vaunts,  I  vowed,  if  friends  had  failed, 

Alone  Christ's  hardest  fortunes  to  abide : 
Giant  in  talk,  like  dwarf  in  trial  quailed, 

Excelling  none  but  in  untruth  and  pride. 
Such  distance  is  between  high  words  and  deeds  ; 
In  proof,  the  greatest  vaunter  seldom  speeds. 

I  lost  all  that  I  had,  who  had  the  most, 
The  mo^t  that  will  can  wish  or  wit  devise  ; 

I  least  performed  that  did  most  vainly  boast, 
I  stained  my  fame  in  most  infamous  wise. 

What  danger,  then,  death,  wrath,  or  wreck,  can  move 

More  pregnant  cause  of  tears  than  this  I  prove  ? 

If  Adam  sought  a  veil  to  scarf  his  sin, 
Taught  iiy  his  fall  to  fear  a  scourging  hand; 

If  men  shall  wish  that  hills  should  wrap  them  in 
When  crimes  in  final  doom  come  to  be  scanned, 

What  mount,  what  cave,  -what  centre  can  conceal 

My  monstrous  fact,  which  even  the  birds  reveal  ? 

Alluding   to  the  glance  of  the  Saviour  which  moved  Peter  to  re- 
pentance and  tears,  the  following  lines  are  too  beautiful  not  to  quote  : 

But,  oh  !  how  long  demur  I  on  his  eyes, 

Whose  look  did  pierce  my  heart  with  healing  wound; 

Lancing  imposthumed  sore  of  perjured  lies, 

Which  these  two  issues  of  mine  eyes  have  found, 

Where  run  it  must,  till  dea'h  the  issues  stop 

And  penal  life  hath  purged  the  final  drop. 

Like  solest  swan,  that  swims  in  silent  deep, 

And  never  sings  but  obsequies  of  death, 
Sigh  out  thy  plaints,  and  sole  in  secret  weep, 

In  suing  pardon  spend  thy  perjured  breath ; 
Attire  thy  soul  in  sorrow's  mourning  weed, 
And  at  thine  eyes  let  guilty  conscience  bleed. 

Come,  sorrowing  tears,  the  offspring  of  my  grief, 

Scant  not  your  parent  of  a  needful  aid  ; 
In  you  I  rest  the  hope  of  wished  relief, 

By  you  my  sinful  debts  must  be  defrayed. 
Your  power  prevails,  your  sacrifice  is  grateful, 
By  love  obtaining  life  to  men  most  hateful. 

Come,  good  effect  of  ill-deserving  cause, 

Ill-gotten  imps,  yet  virtuously  brought  forth  ; 

Self-blaming  probates  of  infringed  laws, 

Yet  blamed  faults  redeeming  with  your  worth  ; 

The  signs  of  shame  in  you  each  eye  may  read, 

Yet,  while  you  guilty  prove,  you  pity  plead. 


35 2  THE   PASTOR. 


A  PRACTICAL  INTRODUCTION  TO  ENGLISH  RHETORIC  :  PRECEPTS  AND  EXER- 
CISES. By  Rev.  Charles  Coppens,  S.  J.  Octavo,  cloth,  pp.  367. — The  Cath. 
Publication  Society  Co.,  1886. 

Father  Coppens'  work  is  clear  and  concise.  The  book  is  among 
other  things  a  very  good  example  of  precise  writing.  "  Precision 
means  the  selection  of  such  words  as  mean  nothing  vague,  or  too 
much,  or  too  little,  but  just  what  we  desire  to  express.  For  example, 
we  should  not  say,  unless  we  mean  to  use  a  figure,  *  the  boy  broke 
a  window,'  when  he  broke  a  pane  only."  Father  Coppens  has  been 
exceptionally  happy  in  his  selections  from  the  recognized  masters 
of  our  language  to  illustrate  and  confirm  his  precepts.  So  choice  are  the 
tid-bits  of  literature  on  almost  every  page,  he  will  be  a  very  busy  man 
that  can  open  it  and  escape  being  beguiled  of  an  hour.  Extracts  are 
in  fair  proportion  from  Catholic  writers,  Newman,  Wiseman,  Man- 
ning, Faber,  etc.,  and  the  elegant  extract-  from  Protestant  and  infidel 
writers  inserted  are  carefully  chosen.  So  far  as  we  have  been  able  to 
examine  the  book,  it  is  very  complete.  We  miss  nothing.  Byron  was 
certainly  a  master  of  letter-writting,  though  not  named  among  the 
masters  by  Father  Coppens.  The  following  simple  rules  for  compo- 
sition are  given  : 

For  the  writing  of  original  composition,  these  rules  should  be  carefully_observed 
by  the  pupil : 

Rule  I. — He  should  think  over  the  -whole  matter  to  be  treated,  and  trace  a  line 
of  it  in  his  mind  or  on  paper,  before  he  writes  'he  first  line  of  the  composition  it- 
self. 

Rule  2. — He  should  compose  slowly,  doing  the  best  he  can  in  the  first  draught ; 
he  will  thus  improve  far  more  than  by  putting  down  every  word  or  idea  that  pre- 
sents itself.  As  in  penmanship,  so  in  composition :  by  writing  well  we  learn  to 
write  rapidly,  but  by  writing  rapidly  we  do  not  learn  to  write  well. 

Rule  3. — Still,  when  the  mind  is  warmed  up  by  the  subject,  the  writer  may  al- 
low himself,  to  some  extent,  to  be  carried  away  by  his  ardor,  provided  he  does  not 
wander  from  his  theme. 

Rule  4. — After  writing  should  come  correction, — a  task  often  neglected,  because 
less  interesting.  But  the  mind  of  the  master  should  rule  here,  not  the  whim  of 
the  scholar.  The  Unite  labor,  —the  careful  finish, — is  the  straight  road  to  perfec- 
tion in  any  art. 

Rule  5. — When  a  composition  is  written  for  the  eye  of  the  public,  it  should,  if 
possible,  be  laid  by  for  a  while  and  then  carefully  retouched.  No  one  should  even 
publish  what  an  honest  and  judicious  friend  condemns,  no  matter  how  perfect  the 
composition  appears  to  himself. 

These  rules  will  apply  to  the  composition  of  sermons.  We  have  no 
doubt  Coppens'  Rhetoric  will  be  very  generally  adopted  in  Catholic 
schools  and  colleges. 

KATHOLISCHER  KATECHISMUS,  HERGESTELLT  UND  AN  BEFOHLEN  VON  DEM 
DRITTEN  PLENAR-CONCIL  VON  BALTIMORE.  Von.  A.  B.  Schwenniger,  Ger- 
man-English edition.  Pustet  &  Co.,  1886. 


Ii0pto  magis  sentire  compundionem  quam  scire  ejus  defim'tionem." — a  Kem  pis. 


VOL.  IV. 


OCTOBER,    1886. 


No.   12. 


THE  PRIVILEGED  ALTAR. 

Priests  in  the  United  States  have  the  favor  of  a  privileged  altar  every 
Monday,  provided  they  say  mass  in  black  when  black  is  allowed. 

When  black  is  allowed,  that  is,  when  black  is  allowed  them  by  privilege, 
not  merely  when  it  is  allowed  by  the  general  rubrics. 

By  privilege,  they  can  say  mass  in  black  on  Mondays,  unless  the  day 
be  a  holiday  of  obligation,  a  feast  of  first  or  second  class  or  a  major 
double,  a  privileged  vigil  or  feria,  or  a  day  within  a  privileged  octave. 

Consequently,  on  all  ordinary  doubles  falling  on  Monday  we  can  say 
the  low  mass  of  Requiem. 

When,  by  the  occurrence  of  one  of  the  obstacles  mentioned,  the  mass 
in  black  is  forbidden  on  Monday,  the  privilege  of  Monday,  both  as  to 
altar  and  permission  to  say  the  low  mass  for  the  dead  on  doubles,  is 
transferred  to  the  following  Tuesday. 

If  the  low  Requiem  be  likewise  excluded  Tuesday  by  an  office  that 
would  exclude  it  Monday,  the  favor  of  the  privileged  altar  can  be  gained 
by  the  mass  of  Monday. 

"  By  the  indulgence  annexed  to  the  privileged  altar  we  are  to  under- 
stand, if  we  look  only  to  the  intention  of  the  Church  and  the  use  of  the 
Power  of  the  Keys,  such  a  plenary  indulgence  as  will  at  once  free  the 
soul  from  purgatory  ;  but  if  we  consider  it  in  the  effect  of  its  applica- 
tion, we  are  to  understand  an  indulgence  proportioned  to  the  merci- 
ful will  of  God  and  His  acceptance  of  the  suffrage  of  the  Church."- 
Vol.  iv.  p.  i  seq. 

Copyright,  Rev.  W.  J.  WISEMAN,  1885.     All  rights  reserved. 


354  THE  PASTOR. 


\_Though  the  following  Encyclical  is  addressed  immediately  to  the  prelates  of 
Hungary,  His  Holiness  undoubtedly  kneiv  and  desired  that  its  contents  should  be 
perused  and  pondered  on  by  the  prelates  and  priests  of  other  countries.  Leaving  out 
the  first  eight  paragraphs,  the  solemn  warnings  and  earnest  exhortations  of  the 
Holy  Father  are  as  applicable  to  the  United  States  as  to  Hungary.  T/iis  letter  is 
in  fact  an  abreviation  of  that  on  Christian  Marriage,  Masonry,  etc.  It  briefly  and 
pointedly  expresses  the  ex-Cathedra  teaching  of  the  Holy  See,  Paragraphs  xxxi.  and 
xxxii.  are  to  be  especially  noticed.} 

SANCTISSIMI  DOMINI  NOSTRI 
LEONIS 

DIVINA  PROVIDENTIA. 

PAPAE  XIII. 

Epistola  Encydica  ad  Episcopos  Hungarice. 

VENERABILES  FRATRES  SALUTEM  ET  APOSTOLICAM  BENEDICTIONEM  ! 


I.  Quod  multum  diuque   optabamus,  ut  litteris   Nostris  opportune 
liceret  affari  Vos,    quemadmodum   Episcopos  ex  aliis  gentibus  non- 
nullis  affati  sumus,  eo  videlicet  proposito  ut  vobiscum  consilia  Nostra 
de  rebus  communicaremus,  quae  ad   prosperitatem  Christian!  nominis 
salutemque   Hungarorum  pertinere  viderentur,  id  Nobis  est  per  hos 
ipsos  dies  optima  opportunitate  datum,  cum   liberatam  duobus  ante 
saeculis  Budam  memori  laetitia  Hungaria  concelebret. 

II.  In  domesticis   Hungarorum  laudibus  haec  quidem  futura  est  ad 
perennitatem   insignis,    majoribus  vestris  contigisse  ut  civitatem  prin- 
cipem,    quam   sseculi    unius   dimidiatique   spatio   hostes   insederant, 
virtute  et  constantia   recuperarent.     Cujus  divini  beneficii  ut  et  recor- 
datio  maneret  et  gratia,    merito   Innocentius   XL  P.  M.   decrevit,  ut 
postridie   calendas    Septembris,    quo   die   tanta   gesta   res   est,    sacra 
solemnia  in  honorem  sancti   Stephani,  primi  ex  regibus  vestris  apos- 
tolicis,  toto  orbe  christiano  agerentur.     Jamvero  satis  est  cognitum, 
suas  Apostolicae  Sedi,  nee  sane  postremas,  fuisse  partes  in  hoc,  de  quo 
loquimur,  maximo   faustissimoque   eventu,    qui  velut  sponte   conse- 
"cutus  est  ex   nobilissima  tribus  ante  annis  de  eodem  hoste  ad  Vindo- 
bonam    victoria  :    quae  sane  magna  ex    parte  apostolicis   Innocentii 
curis  jure  tribuitur,  et  qua  parta  debilitari   Maomethanorum  opes  in 
Europa  creptae  sunt. 

III.  Verumtamen  et  ante  illam  aetatem  in  similibus  saepe  tempori- 
bus  Decessores  Nostri  augendas   Hungariae  vires  curaverunt  consilio. 


ENCYCLICAL  OF  LEO  AY//.,  QUOD  MULTUM.       355 

auxiliis,  pecunia,  fcederibus.  A  Callisto  III.  ad  Innocentium  XL 
plures  numerantur  Pontifices  romani,  quorum  nomen  honoris  caussa 
hoc  in  genere  appellari  oporteret.  Unus  sit  instar  omnium  Clemens 
VIII.  cui,  cum  Strigonium  et  Vincestgraz  e  Turcarum  essent  domimitu 
vindicata,  summa  regni  Consilia  decrevere  ut  grates  publice  agerentur, 
quod  derelictis  ac  prope  desperatis  rebus  suis  ille  unus  opportune  et 
prolixe  opitulatus  esset. 

IV.  Itaque  sicut  Apostolica   Sedes  Hungarorum  generi   nunquam 
defuit,    quoties  ipsis   esset  cum  hostibus   religionis   morumque   chris- 
tianorum   depugnandum,  ita  nunc,    quando  auspicatissimae  memoriae 
permovet  animos  recordatio,  vobiscum   libens  conjungitur  justae  com- 
munione   laetitiae  :    habitaque    dissimilium     temporum    ratione,    hoc 
volumus,     hoc   agimus    unice,    confirmare   in    professione    catholica 
multitudinem,  pariterque  conferre,  quoad  possumus,  operam  ad  com- 
munia  pericula  propulsanda  :  quo  ipso   assequemur,  ut  a  Nobis  saluti 
publicae  serviatur. 

V.  Ipsa  testis  est  Hungaria,  munusa  Deonullum  posse  vel  homini- 
bus  singulis  vel  civitatibus  dari  majus  quam  ut  ejus  beneficio    et  accipi- 
ant  catholicam  veritatem  et  acceptam  cum  perseverantia  retineant.    In 
ejusmodi   munere   per  se  maximo  inest  aliorum  bonorum  cumulata 
complexio,  quorum   ope  non  solum  homines  singuli  sempiternam    in 
caelis  felicitatem,  sed  civitatis  ipsae  magnitudinem  veri    nominis  pros- 
peritatemque  adipisci  queant.     Quod  cum  princeps  regum  apostolico- 
rum  plane  intellexisset,  nihil  a  Deo  consuevit  vehementius  conten- 
dere,  nihil  in  omni  vita  aut  laboriosius  curavit  aut  constantius  egit, 
quam  ut  fidem  catholicam  toti  regno  inferret,  ac  stabilibus  fundamen- 
tis  vel  ab  initio  constitueret. 

VI.  Igitur  maturrime  ccepit  inter  romanos  Pontifices  et  reges  popu- 
lumque  Hungariae    ilia   studiorum   officiorumque   vicissitude,   quam 
consequens  aetas  nulla  sustulit.     Statuit  fundavitque   Stephanus   reg- 
num  :  sed  regium  diadema  non  nisi  a  rcmano  Pontifice  accepit  :  con- 
secratus  auctoritate   pontificia  rex  est,  sed  regnum    suum   Apostolicae 
Sedi  oblatum  voluit  ;  episcopales  sedes   non  paucas  munifice  condi- 
dit,   complura  pie   instituit,    sed   hisce    mentis  comitata   vicissim   est 
summa  Apostolicae  Sedis   benignitas,  et  indulgentia  multis  in   rebus 
omnino  singulars.     A  fide,  a  pietate  sua  hausit  rex  sanctissimus  con- 
silii   lumen,  optimasque  gubernandae  reipublicae  normas  :  neque  alia 
re  nisi  assiduitate  precandi  fortitudinem  animi  adeptus  est   earn,  que 
vel  nefarias  perduellium  conjurationes  opprimeret,  vel   oblatos  hostium 
impetus  victor  refutaret. 

VII.  Ita,  religione  auspice,  nata  civitas  vestra  :  eademque  custode 


356  THE  PASTOR. 


et  duce,  non  ad  maturitatem  solum,  sed  ad  firmitudinem  imperil  glo- 
riamque  nominis  pleno  gradu  pervenistis.  Fidem  a  rege  ac  parente 
suo,  velut  hereditate  acceptam,  sancte  inviolateque  Hungaria  serva- 
vit,  idque  vel  in  summis  temporum  difficultatibus,  cum  populos  finiti- 
mos  a  materno  Ecclesiae  sinu  perniciosus  error  abduxit.  Pariter  cum 
fide  catholica  obsequium  et  pietas  erga  Petri  Sedem  in  rege  Apostoli- 
co,  in  episcopis,  in  populo  universe, constans  permansit  :  vicissimque 
romanorum  Pontificum\  propensam  in  Hungaros  voluntatem  pater- 
namque  benevolentiam  videmus  perpetuis  testimoniis  confirmatam. 
Hodieque,  tot  et  saeculorum  et  casuum  decurso  spatio,  manent,  Dei 
beneficio,  necessitudines  pristinae  ;  et  illae  majorum  vestrorum  virtutes 
haudquaquam  extinctae  sunt  in  posteris.  Ilia  certe  laudabilia,  in 
episcopalibus  officiis  consumpti  nee  sine  fructu  labores  ;  calamitatum 
quaesita  solatia  :  tuendis  Ecclesiae  juribus  collatum  studium  :  conser- 
vandae  fidei  catholicae  constans  et  animosa  voluntas. 

VIII.  Haec  quidem  reputans,  jucundo  laetitiae  sensu  movetur  ani- 
mus ;  Vobisque,  Venerabiles*  Fratres,   et  populo  Hungarico  meritam 
recte  factis  laudem  libentes  persolvimus. 

IX.  Sed  silere  tamen  non    possumus,   quod   latet  sane  neminem, 
quam  sint  passim  infensa  virtud  tempora,  quot  oppugnetur  Ecclesia 
artibus,  quam  in  tot  periculis  metuendum,  ne  fides  labefacta  ibi  etiam 
languescat,  ubi  maxime  firma  et  altissimis  est  defixa  radicibus.     Satis 
est  meminisse  funestissimum  illud  malorum  principium,  Rationalismi 
et  Naturalismi  placita  in  omnes  partes  libere  disseminata.     Acceciunt 
innumerabiles    corruptelarum  illecebrae  :    potestatis  publicae  saepe  ab 
Ecclesia  ant  aversa  voluntas  aut  aperta  defectio  ;  sectarum  clandesti- 
narum  pervicax  audacia;  juventutis   nullo  ad  Deum  respectu  institu- 
endae  inita  passim  ratio. 

X.  Atqui  si  unquam  alias,  profecto  hoc  tempore  videre  omninoque 
sentire  homines  oporteret  quanta  sit  religionis  catholicae   ad  tranquil- 
litatem    salutemque    publicam    non    opportunitas   solum,    sed    plane 
necessitas.      Quotidianis    enim    experimentis   constat.    quo    tandem 
respublicas  impellere  moliantur  ii,  qui  nullius  vereri  auctoritatem,  nee 
frenos   cupiditatum  suarum  ullos  perferre  assueverunt.     Scilicet  quid 
spectent,  quibus  nitantur  artibus,  qua  pertinacia  contendant,   nemini 
jam  obscurum  esse  potest.     Imperia  maxima,  respublicae  florentissimae 
dimicare  prope  in  singulas  horas  coguntur  cum  ejusmodi  hominum 
gregibus,    consiliorum  societate  et  agendorum  similitudine    invicem 
conjunctis,  unde  periculum  aliquod  securitati  publicae  semper  impen- 
det. 

XI.  Contra  tantam  rerum  malarum  audaciam  saluberrimo  consilio 


ENCYCLICAL  OF  LEO  AY//.,  QUOD  MULTUM.       357 

alicubi  perfectum  est,  ut  auctoiitas  magistratuum  et  vis  armaretur 
legum.  Verumtamen  ad  prohibendos  Socialism!  terrores  una  est  ratio 
optima  maximeque  efficax,  qua  sublata,  paium  ad  deterrendum  valet 
poenarum  metus,  quae  in  eo  consistit  ut  ad  religionem  penitus  infor- 
mentur  cives,  verecundiaque  et  amore  Ecclesiae  teneantur.  Est  enim 
religionis  sanctissima  custos,  et  innocentise  morum  omniumque  virtu- 
turn,  quae  a  religione  sponte  proficiscuntur,  parens  educatrixque 
Ecclesia.  Quicumque  religiose  integreque  praecepta  sequuntur  Evan- 
gelii.  hoc  ipso  longe  a  Socialismi  suspicione  abesse  necesse  est  Jubet 
enim  religio,  uti  Deum  colere  ac  metuere,  ita  subesse  atque  obtem- 
perare  potestati  legitimae  ;  vetat  quippiam  seditiose  facere  :  vult  salvas 
suas  cuique  res,  salva  jura  :  qui  majores  opes  habent,  eos  inopi  multi- 
tudini  benigne  subvenire.  Egenos  prosequitur  omni  caritatis  numero, 
calamitosos  suavissima  consolatione  perfundit,  spe  proposita  bonorum 
maximorum  et  immortalium,  quae  tanto  futura  sunt  ampliora,  quanto 
aut  gravius  homo  laboraverit  aut  diutius. 

XII.  Quamobrem  qui  civitatibus  praesunt,  nihil  sunt  aut  sapientius 
aut  opportunius  acturi,  quam  si  religionem  siverint,  nulla  re  impedien- 
te,  influere  in  animos  multitudinis,    eosque  ad  honestatem  integrita- 
temque  morum   praeceptis  suis  revocare.     Ecclesiae  diffidere,    eamve 
suspectam    habere,    primum     est    aperte    injustum,    deinde,     praeter 
inimicos  discipline   civilis  cupidosque  rerum  evertendarum,   prodest 
nernini. 

XIII.  Ingentes  motus  civicos,  turbasque  formidolosas.   quibus  est 
alibi  civitatum  tremefacta  quies,  Hungaria  quidem,  Dei  beneficio,  non 
vidit.     Sed  instantia  pericula  Nos  pariter  ac  Vos,  Venerabiles  Fratres, 
onnino    jubent   attendere  animum    ad   cavendum,  et  majore  in   dies 
studio  eniti,    ut   istic   floreat   vigeatque    religionis   nomen,  suusque 
institutis  christianis  honos  permaneat. 

XIV.  Hac  de  caussa  illud  in  primis   optandum,  ut  Ecclesia   toto 
regno  Hungarico  plena  atque  integra  libertate  fruatur,  quali  fruebatur 
alias,  nee  nisi  ad  communem  utilitatem  uti  consuevit.     Nobis  profecto 
maxime  est  in  votis,    ut   ea    e    legibus   tollantur,    quae   cum   juribus 
Ecclesiae  discrepant,  et  ejus  facultatem  agendi   minuunt,  et  profession! 
catholici  nominis  ofliciunt.     Id  ut  impetretur,  Nobis  Vcbisque,  quoad 
per  leges  licet,  constanter  elaborandum,  quemadmodum   tot  jam  clari 
viri  hoc  eodem  proposito   elaboraverunt.     Interea,    quandiu  sunt  ilia, 
de  quibus  loquimur,  legum  jussa  mansura,  vestrum  est  conari  ut  saluti 
quam  minime  noceant,    admonitis  diligenter  civibus,  quae  sua  sint  in 
hoc   genere    officia   singulorum.     Aliquot   indicabimus   capita,    quae 
perniciosiora  ceteris  videntur  esse. 


358  THE  PASTOR. 


XV.  Sic,  veram  amplecti  religionem  maximum  officiuth   est,  quod 
nulla  hominurr,  aetate  potest  esse  circumscriptum.     Kulla    Da   regno 
infirma&tas.    Ut  illud  quisque  novit,  ita  debet  sine  ulla  cunctatione  ef- 
ficere  :  ex  efficiendi  autem  voluntatejus  unicuiquesanctissimumgigni- 
tur,    quod  violari  sine  summa   injuria  non   potest.     Simili  de  caussa, 
eorum,  qui  curam  gerant  animarum,  verissimum  idemque  permagnum 
officium   est  in  Ecclesiam  cooptare,  quotquot  matura  ad  judicandum 
aetate,   ut  cooptentur,   petant.     Quamobrem  si    animamrn    curatores 
alterutrum  malle  cogantur,  necesse  est  eos  humanarum  legum  severita- 
tem  potius  subire,  quam  vindicis  Dei  iram  lacessere. 

XVI.  Ad  societatem  conjugalem  quod  attinet,   date  operam,  Vene- 
rabiles  Fratres  ut  alte  descendat  in  animos    doctrina    catholica    de 
sanctitate,   unitate,    perpetuitate   matrimonii  ;    ut  saepe  in  memoriam 
populi  revocetur,   conjugia  christianorum  soli  potestati  ecclesiastics, 
suapte  natura,    subesse  :   quid   Ecclesia  sentiat  et  doceat  de  eo,  quod 
malrimonium  civile  vocant :  qua  mente,  quo  animo  catholicos  homines 
istiusmodi  parere  legi  oporteat  :    non  licere  catholicis,  idque  maximis 
de  caussis,   nuptias   cum  christianis  conjungere  a  professione  catholica 
alienis ;  quique  id  facere,  non  ex  auctoritate  indulgentiaque  Ecclesiae 
ausint,   eos  in  Deum,  in  Ecclesiam  ipsam  peccare. 

XVII.  Cumque  haec  res  tanti  sit,    quanti  videtis  esse,  universi,  ad 
quos  ea  cura  spectat,  quantum  possunt,  diligentissime  provideant  ut  ab 
ejusmodi  praeceptis  nemo  ulla  ratione  discedat.     Eo  vel  magis  quod, 
si  alia  in  re,  certe  in  hac,  de  qua  dicimus,  obtemperatio  Ecclesiae  cum 
salute   reipublicae   necessariis  quibusdam  est  nexa  et  jugata   vinclis. 
Etenim  principia,   ac  velut  elementa   optima  vitae  civilis  societas  do- 
mestica   nutricatur  et   continet :  proptereaque   hinc   pendet   magnam 
partem  pacatus  et   prosperus  civitatis  status.     Atqui   talis  domestica 
societas  est,    qualis  exitu   matrimoniorum  efficitur  :  nee  bene  evenire 
matrimonia  queunt,    nisi  Deo  moderante  et  Ecclesia.     His  demotum 
conditionibus   maritale  conjugium,    in    servitutem  redactum  variarum 
libidinum,    contra   Dei   voluntatem    initum,    itaque  a'djumentis    de- 
spoliatum  caelestibus    iisque    pernecessariis,    sublata    etiam  commu- 
nione  vitae  in  eo,  quod  hominum  interest  maxime,  id  est  in  religione, 
fructus  acerbissimos  gignat  necesse  est,  ad  extremam  familiarum  civita- 
tumque  perniciem. 

XVIII.  Quamobrem  bene,    nee  solum  de  religione,  sed   etiam  de 
patria  meruisse  judicandi  stint  catholici  viri,  qui  abhinc  duobus  annis 
cum  Coetus  legumlatorum  Hungariae  rogarentur,  vellent  juberent  rata 
esse  Christianorum  cum  Hebraeis  matrimonia,   earn  rogationem  con- 
cordibus   animis   et   libera   voce   repudiarunt,    et  ut  antiqua  lex   de 


ENCYCLICAL  OF  LEO  XI1L,  QUOD  MULTUM.       359 

conjugiis  probaretur,  pervicerunt.  Quorum  suffrages  ex  omnibus 
Hungariae  partibus  comitata  est  assentiens  voluntis  plurimorum,  idem 
se  et  sentire  et  probare  luculentis  testimoniis  confirmantium.  Similis 
consensus  et  par  animi  constantia  adhibeatur,  quotiescumque  pro  re 
catholica  dimicatio  sit :  jam  erit  consecutura  victoria  :  minimum,  ex- 
perrectior  et  fructuosior  futura  vitae  actio,  pulso  languore  excussaque 
desidia,  qua  christiani  nominis  inimici  omnem  catholicorum  virtutem 
utique  consopiri  vellent. 

XIX.  Nee  minor  manabit  in  civitatem  utilitas,  si  recte  ac  sapienter 
instituendae  juventuti  vel  a  primis  puerorum  aetatulis  consulatur.     Is 
est  temporum  morumque  cursus,  ut  nimis  multi  nimioque  opere  con- 
tendant  vigilantia  Ecclesiae  saluberrimaque  religionis  virtute  prohibere 
deditam  litteris  adolescentiam.     Adamantur  atque  expetuntur   passim 
scholae,  quas  appellant  neutras,  mixtas,  laicales,  eo  nimirum  consilio  ut 
alumni   in  summa  sanctissimarum   rerum   ignoratione   nullaque  reli- 
gionis cura  adolescant.     Ejusmodi  malum  quia  et  latius  et  majus  est. 
quam  remedia,  propagari  sobolem  videmus  bonorum  animi  incuriosam, 
religionis  expertem,  persaepe  impiam. 

XX.  Tantam  calamitatem  ab  Hungaria  vestra,   Venerabiles  Fratres, 
omni,  quo  potestis,    studio  et  contentione  defendite.      Adolescentes 
vel  a  pueritia  ad  christianos  mores  christianamque  sapientiam   infor- 
mari,  non  modo  Ecclesiae,  sed   etiam  reipublicae  hodie   tanti  interest, 
ut  pluris  interesse  non  possit.     Id  jam  plane  intelligunr,  quicumque 
recte  sapiant :    proptereaque  catholicos  homines  multis  locis  magno 
numero  videmus  de  fingendis  probe   pueris  vehementer  sollicitos,  in 
eaque  re  praecipuam   et  constantem  operam,  nee  sumptuum  nee  la- 
borurn    magnitudine   deterritos,   collocare.      Non  absimili  proposito 
multos  quoque  ex   Hungaria  novimus   idem  eniti  et  efficere  :  nihilo- 
minus  sinite,  Venerabiles  Fratres,  ut  episcopale  studium  vestrum  ma- 
gis  magisque  incitemus. 

XXI.  Nos  profecto,  rei  gravitate  perspecta,  cupere  etvelle  debemus, 
ut  in  publica  adolescentium  irstitutione  integrum  Ecclesiae   sit  eas 
explere   partes,  quae  sibi  sunt  divinitus  datae  :  nee  facere   pcssumus 
quin  Vos  flagitemus,  ut  operam  vestram  hue  studiose  conferatis.     In- 
terea  pergite  etiam  atque  etiam  patresfamilias  monere,  ne  a  liberis  suis 
eos  celebrari  patiantur  discendi  ludos,    unde  fidei   christianae  jactura 
metuatur  :  simulque  efficite,  ut  scholae  suppetant  sanitate  institutionis 
et  magistrorum  probitate  commendabiles,    quae  auctoritate  vestra  et 
cleri  vigilantia  gubernentur.     Quod  non  solum   de  scholis  primordi- 
orum,   sed  etiam  de  litterarum  majorumque  disciplinarum  intelligi 
volumus. 


36o  THE  PASTOR. 


XXII.  Pia  veterum   liberalitate,  maximeque  regum  et  episcoporum 
vestrorum   munificentia,   domicilia  scientiis  litterarum  tradendis  plura 
et  nobilia  constituta  sunt.     Floret  apud  vos  memoria  et  praedicatione 
grata?  posteritatis  Cardinalis  Pazmany  Archiepiscopus  Strigoniensis,  qui 
magnum  Lyceum  catholicum  Budapesthinum  et  condidit  etcensu  am- 
plissimo   ditavit.     Jamvero  pulcrum  est  recordari,   tantae  molis  opus 
effectum  ab  eo  pura  el  sincera  intentione  religionis  catholicce  promovendce  ; 
idemque  a  rege   Ferdinando  II    confirmatum,    ut  religionis  catholica 
veriias,  ubi  vigebat,  inconcussa  persisteret,  ubi  labefactata  fuerat,    repara- 
reiur,  cultus  divinus  ubique  propagaretur. 

XXIII.  Perspectum  Nobis  est,  quam  strenue  constanterque  curavis- 
tis  ut  istae  studiorum  optimorum  sedes,   nihil  mutata  natura  pristina, 
tales  esse  perseverent,  quales  ipsamm  auctores  esse  voluerunt,   hoc  est 
Instituta  Catholica,  quorum  res  familiaris,   administratio,   magisterium 
in  potestate  Ecclesiae  et  episcoporum  permanerent.      Quam  ad  rem 
vos  magnopere  hortamur  nullam  praetermittere  opportunitatem,  om- 
niaque  periclitari,  ut  honestum   ac  nobile  propositum  omni  ex  pane 
consequamini.      Consecuturi   autem  estis,  spectata  Regis    Apostolici 
eximia  pietate,  prudentiaque  virorum  qui  reipublicae  praesunt :  neque 
enim   verisimile   est    passuros,    ut,   quod  dissentientibus   a   catholico 
nomine  communitatibus  concessum  est,  id  Ecclesiae  catholicae  denege- 
tur. 

XXIV.  Quod  si  ratio  temporum   postulabit,  ut  in  hoc  genere  aut 
quaedam  instituantur  nova,  aut  instituta  augeantur,  minime  dubitamus 
quin  patrum  exempla  renovare,  religionemque  imitari  velitis.     Immo 
allatum  Nobis  est,   cogitationem  jam  Vobis  esse  susceptam  de  oppor- 
tuna  palaestra  formandis  magistris  optimis.     Saluberrimum  consilium, 
si  quod  aliud,  dignum   sapientia  et  virtu te  vestra  :  quod  ut  celeriter, 
Deo  adjuvante,  perficiatis,  Nos  profecto  et  cupimus  et  hortamur. 

XXV.  Verum  ad  salutem  publicam  si  tantopere  pertinet  institutio 
adolescentium  in  universum,  multo  pertinet  magis  eorum,  qui  sacris 
initiari  volunt.       Ad  hoc  quidem  debetis,  Venerabiles  Fratres,  nomi- 
natim  attendere,  in  hoc  maximam  partem  vigiliarum  laborumque  ves- 
trorum   consumere  :    sunt     enim    adolescentes   clerici   spes    et    velut 
inchoata  forma  sacerdotum  :  in  sacerdotibus  vero  quantopere  nitatur 
decus  Ecclesiae,  et  ipsa  populorum  aeterna  salus,  vos  plane  cognoscitis. 

XXVI.  Omnino    in    instituendis  clericis  sunt  duae   res  necessarian: 
doctrina  ad  cultum    mentis,   virtus  ad   perfectinnem  animi.      Ad  eas 
humanitatis  artes,  quibus  adolescens  aetas  informari  solet,  adjungendse 
disciplinae  sacrae  et  canonical,  cauto  ut  earum  doctrina  rerum  sana  sit, 
usquequaque  incorrupta,  cum  Ecclesiae  documentis  penitus  consen- 


ENCYCLICAL  OF  LEO  XIII. ,  QUOD  MULTUM.       361 


tiens,  bisque  maxime  temporibus,  vi  et  ubertate  praestans,  ut  potens  sit 
exhortari.  .  .  et  eos,  qui  contradicunt  arguera.  Vitae  sanctitas, — qua 
dempta,  inflat  scientia  non  aedificat, — complectitur  non  solum  probos 
honestosque  mores,  sed  eum  quoque  virtutum  sacerdotalium  chorum, 
unde  ilia  existit,  quae  efficit  sacerdotes  bonos,  similitude  Jesu 
Christi,  summi  et  aeterni  Sacerdotis.  Hue  sane  spectant  sacra  semi- 
naria  :  Vosque,  Vener?.biles  Fratres,  non  pauca  habetis  turn  pueris  ad 
clericatum  piaeparandis,  turn  clericis  instituendis  praeclare  fundata.  In 
iis  maxime  evigilent  curse  et  cogitationes  vestrae  :  efficite,  ut  litteris 
disciplinisque  tradendis  lecti  viri  praeficiantur,  in  quibus  doctrinae 
sanitas  cum  innocentia  morum  conjuncta  sit,  ut  in  re  tanti  momemi 
eis  confidere  jure  optimo  possitis,  Rectores  disciplinae,  magistros 
pietatis  eligite  prudentia.  consilio,  rerum  usu  prae  ceteris  commenda- 
tos  :  communisque  vitae  ratio,  auctoritate  vestra,  sic  tcmperetur,  ut 
non  modo  nihil  unquam  alumni  offendant  pietati  contrarium,  sed 
abundant  adjumentis  omnibus,  quibus  alitur  pietas  ;  aptisque  exer- 
citationibus  incitentur  ad  sacerdotalium  virtutum  quotidianos  pro- 
gressus.  Ex  industria  diligentiaque  in  instituendis  sacerdotibus  posita 
fiuctus  percipietis  summopere  optabiles,  munusque  vestrum  episcopale 
multo  sentietis  esse  ad  gerendum  facilius,  ad  utilitatem  uberius. 

XXVI I.  Sed  ultra  tendant  paternae  curse  vestrae  necesse  est,  scilicet 
ut  presbyteros  in  ipsa  munerum  sacrorum   perfunctione  comitentur. 
Sollerter  et  suaviter,  uti   vestram   decet  caritatem,  videte,  ne   profanos 
spiritus  unquam  sumant,  ne  utilitatum  suarum  cupiditate,  vel  nego- 
tiorum    sascularium    cura    ducantur  :    immo   virtute    et    recte    factis 
in  exemplum  excellant,  de  studio  precandi  nihil  unquam  remittendo, 
ad  mysteria  sanctissima  caste  adeundo.     Hiserecti  ac  roborati  praesidi- 
is,  quotidianos  sacrorum  munerum  labores  ultro  deposcent,  studiose- 
que,  ut  par  est,  in  excolendis  populorum  animis  versabuntur,  maxime 
ministerio  veibi  et  sacramentorum  usu. 

XXVIII.  Eorum  vero  redintegrandis  animi  viribus,  quas  continenter 
vigere  infirmitas  humana  non  patitur,  nihil  propemodum  videtur  aptius, 
quam  quod  est  alibi  in  more  pcsitum,  idque  magno  cum   fructu,  ut 
secedant  identidem  ad  statas   animi   meditationes,  Deo  sibique  unice 
per  id  tempus  vacaturi.  Vobis  autem,  Venerabiles  Fratres,  in  obeundis 
pro  potestate  dicecesibus,  sponte  et  percommoda  sese   dabit  occasio 
cognoscendi  ingenium  et  mores  singulorum,  pariterque  videndi  in  re 
praesenti,  qua  potissimum  rationeaut  prohibere,  aut  sanare,  siqua  in- 
sederint,  mala  necesse  sit.     Atque  ob  earn  caussam,  ne  vis  ecclesiasticae 
disciplinae  frangatur,  adhibenda,  ubi  opus  esse  videbitur,  ad  sacrorum 
canonum  normas  justa  severitas  :  omnesque  intelligant,  cum  sacerdo- 


362  THE  PASTOR. 


tia,  turn  varies  dignitatum  gradus  non  esse  nisi  utilium  curarum  prae- 
mium  oportere,  proptereaque  iis  reservari,  qui  Ecclesiae  servierint,  qui 
in  curanda  animorum  salute  desudaverint,  qui  vitse  integritate  doctri- 
naque  praestare  judicentur. 

XXIX.  His  ornato  virtutibus  clero,  non  exiguam  partem  consultum 
erit  et  populo  :  qui,    ut  est  amans  Ecclesiae  et  religionis  avitae  perstu- 
diosus,  facile  ac  libenter  sacrorum  administris  se  dabit  excolendum. — 
Sed  tamen  nulla  Vobis  praetermittenda  earum  rerum  est,  quas  ad   in- 
tegritatem    doctrinae  catholicae  in  multitudine  conservandam,  discipli- 
namque  Evangelicam  factis,  vita,  moribusretinendam  vaiere  videantur. 
Date  operam  ut  frequenter  sacrae  expeditiones  in  culturam  animorum 
suscipiantur :  eisque    praeficite   viros    probatae   virtutis,    Jesu    Christi 
spiritu  animates,  caritate  proximorum  incensos. 

XXX.  Opinionum  vel  cavendis  vel  evellendis  erroribus,  late  in  vulgus 
disseminentur  salubriter  scripta,  quae  cum   rerum  veritate  congmant, 
et  ad  virtutem  conducant.     Hoc    quidem  tarn  laudabili  frugiferoque 
proposito  aliquot  jam  societates  scimus  coaluisse,  nee  frustra  operam 
consumere.    Eas  igitur  et   augeri  numero  et  majore  in  dies  fmctuum 
copia  florere  valde  cupimus. 

XXXI.  Illud  etiam  volumus,  excitari  a  Vobis  universes,  sed  maxi- 
me  qui  doctrina,  qui   censu,  qui  dignitate,  qui  potentia  ceteris  ante- 
cellunt,  ut  in  omni  vita,  tarn  privatim  quam  publice,  impensius  curent 
religionis  nomen,  Ecclesiae  caussam,  ductu  auspicioque  vestro,  fortius 
agant,  et   quaecumque    rei   catholicae   provehendae    instituta   sunt  vel 
instituentur.    adjuvare,    amplificare   ne    recusent. — Similiter   resistere 
necesse   est   fallacibus   quibusdam    opinionibus,    ad  tuendum    suum 
cujusque  decus  praepostere  excogitatis,  quae  fidei  morumque  christia- 
norum  praeceptis  prorsus  repugnant,  et  multis  perniciose  fiagitioseque 
factis  aditum  patefaciunt. 

XXXII.  Demum    necessaria    contentio    est   assidua   et   vehemens 
adversus  non  honestas  consociationes  :  quarum  est  antevertenda  con- 
tagio  rationibus  omnibus,  iis  nominatim,  quas   litterae   Nostrae  Ency- 
clicae  alias  indicavere.    De  qua  re  tanto  a  Vobis  majorem  curam  adhi- 
beri  volumus,  quanto  plus  istic  numero,  opibus,  potestate  valent  ejus 
generis  societates. 

XXXIII.  Haec  habuimus,  Venerabiles  Fratres,  quae  Vobis,  urgente 
propositum   caritate,    perscriberemus  :    quae   toti    Hungarorum   genti 
prompta  ad  parendum  voluntate  acceptum  iri  confidimus. — Ut  patres 
vestri   de    hoste    teterrimo    magnifice    ad    Budam    triumpharent,  non 
bellica  tantum  fortitudine  perfectum  est,   sed  virtute   religionis  :  quae 
qnidem  vobis,  quemadmodum  vim  magnamque  imperil  auctoritatem 


DIES  FIX  A.  363 


initio  peperit,  ita  domi  prosperitatem,  foris  gloriam  in  posterum  polli- 
cetur.  Ista  quidem  vel  ornamenta  vel  commoda  evenire  vobis  cupimus, 
idemque  precamur,  opitulante  magna  Virgine  Matre  Dei,  cui  regnum 
Hungaricum  consecratum  est,  a  qua  nomen  etiam  invenit  :  eademque 
de  caussa  opem  suppliciter  imploramus  sancti  Stephani,  qui  rempub- 
licam  vestram,  omni  a  se  beneficiorum  genere  ornatam  et  auctam,  vo- 
lens  propitius,  uti  certa  spes  est,  respiciet  e  caelis,  firmissimoque  pa- 
trocinio  tuebitur. 

Hac  igitur  spe  freti,  Vobis  singulis,  Venerabiles  Fratres,  et  Clero 
populoque  vestro  universe,  auspicem  caelestium  manerum  et  paternae 
benevolentiae  Nostrae  te^tem,  Apostolicam  benedictionem  peramanter 
in  Domino  impertimus. 

Datum  Romas  apud  S.  Petrum,  die  xxn.  Augusti  An.  MDCCCLXXXVI. 
Pontificatus  Nostri  Nono. 

LEO  PP.  XIII. 


DIES  FIXA. 

By  general  rule,  when  the  celebration  of  a  feast  is  perpetually  im- 
peded by  the  incidence  of  another  of  higher  rite  on  the  same  day,  the 
feast  excluded  by  this  incidence  is  to  be  assigned  to  the  next  free  day 
in  the  calendar  as  its  own  proper  day.  For  instance,  the  feast  of  St. 
Charles  Borromeo  falls  on  the  fourth  of  November.  On  the  same  day 
is  honored  St.  Brinstan,  bishop  of  Winchester,  with  SS.  Vitalis, 
Agricola,  and  others.  Since  the  decree  Nullo  unquam 1  came  into 
effect,  minor  doubles  are  not  transferred.  Consequently,  the  clergy 
whose  church  has  St.  Brinstan  for  titular  could  celebrate  the  feast  of 
St.  Charles  neither  on  the  Saint's  day  nor  on  any  other,  it  would  seem. 
Before  the  decree  Nullo  unquam,  feasts  thus  perpetually  impeded  used 
in  many  places  to  bs  transferred  in  the  ordinary  way ;  that  is,  just  as 
if  the  impediment  were  not  perpetual.  They  had  no  dies  fixus  assigned 
them,  and  were  on  one  day  one  year,  on  another  day  the  year  follow- 
ing, and  so  on  as  room  could  be  given  them  in  the  Ordo.  But  the 
transference,  in  this  way,  of  minor  doubles  and  semidoubles  is 
forbidden  by  the  decree  referred  to.  The  question  now  arises,  What  is 
to  be  done  with  regard  to  such  feasts  ?  The  Sacred  Congregation  of 
Rites  was  recently  requested  to  say  what  should  be  done.  Their  Emi- 

])  THE  PASTOR,  Vol.  I.  p.  33. 


364  THE  PASTOR. 


nences  declared  that  such  feasts  perpetually  impeded  need  not  be  as 
feasts  blotted  from  the  calendar,  but  can  be  assigned  a  dies  fixus  now 
as  svell  as  before  the  decree  of  1882.  Consequently  the  regulations  for 
the  translation  of  feasts  introduced  by  the  decree  of  Leo  XIII.  affect 
none  but  feasts,  whether  doubles  or  semidoubles,  accidentally  im- 
peded ;  that  is,  feasts  impeded  by  a  circumstance  happening  one.  year 
that  may  not  happen  another.  And  feasts  perpetually  impeded,  as  in 
the  case  supposed  of  St.  Charles,  can  now  be,  not  transferred,  (as  indeed 
they  never  properly  could  be,)  but  assigned  to  dies  fixi.  See  decree 
[2H2]  supra  p.  15. 

When  a  feast  comes  to  be  perpetually  impeded,  that  feast  is  not  to 
be  regarded  as  being  without  a  day  of  its  own  ;  for  it  occupies  by  gen- 
eral law  the  first  free  day  after  that  from  which  it  was  displaced  by  a 
feast  of  higher  rite.  In  determining  its  dies  fixus,  or  the  next  free  day, 
the  day  occupied  by  a  translated  feast  is  accounted  free.  Thus,  if  an 
office  falling,  according  to  the  general  calendar,  on  the  fifth  of  the  month, 
should  happen  to  be  perpetually  displaced  by  the  occurrence  of  the 
Titular  of  the  Church,  and  on  the  tenth  a  festum  translaftm  from  the 
fourth  of  the  month  was  to  be  celebrated,  that  festum  translatum  goes 
further  on,  as  the  tenth  is  the  sedes  propria,  dies  fixus,  of  the  feast 
perpetually  impeded  on  the  fifth.  Looking  through  the  Ordo,  then,  for 
the  first  free  day,  a  day  occupied  by  a  festum  translatum  is  to  be  ac- 
counted free. 

De  Herdt  writes,  vol.  n.,  n.  2*/6  :  "  Licet  regula  generalis  sit,  officip 
semper  impedito  diem  fixam  assignandam  esse,  eaque  regula  per  plu- 
rima  decreta  probata  et  confirmata  sit;  nullatamen  rubrica  nulloque 
decreto  generali  praescribi  aut  declarari,  officium  semper  impeditum  de 
praecepto  in  diem  fixam  transferendum  esse,  et  in  primam  diem  libe- 
ram  singulis  annis  transferri  non  posse."  Even  if  this  were  true,  which 
it  is  not,  except  in  particular  cases  wherein  the  Holy  See  expressly 
forbids  assigning  a  dies  fixus  for  a  particular  office,  to  neglect  to  com- 
ply with  the  general  law  and  assign  the  dies  fixus  would  be  only 
complicating  matters  for  rectors,  when  the  Titular  of  their  church  or  its 
octave  perpetually  irr.pede  an  office  that  cannot  be  simplified,  but  must 
be  translated.  Th.e  curious  can  consult  Gardellini  4566. 

The  decree  Kullo  unquam  made  no  change  as  to  the  mutatio  festorum, 
that  is,  assigning  the  dies  fixus  to  feasts  perpetually  impeded.  Hence 
feasts,  minor  doubles  or  semidoubles,  that  can  no  longer  be  translated, 
can,  when  perpetually  impeded,  be  placed  on  another  day, — get  a  dies 
fixus, — and  be  celebrated.  It  is  important  to  remember  this.  For 
instance,  on  the  fourth  of  next  month  occurs  the  feast  of  St.  Charles. 


DIES  FIXA.  365 


By  all  priests,  rectors,  and  assistants  alike,  who  serve  in  churches  dedi- 
cated to  St.  Charles,  the  feast  is  kept,  not  as  in  Ordo,  but  as  a  duplex 
prirnae  classis  cum  octava.  They  must  arrange  mass  and  office  ac- 
cordingly. Now  on  the  eleventh— the  dies  octava  of  their  titular — 
falls  the  feast  of  St.  Martin,  bishop,  a  minor  double.  It  will  always  so 
fall.  Looking  at  the  Tabella,  "Si  occurrat  eodem  die/'  in  the 
beginning  of  the  breviary,  we  see  that  when  the  dies  octava  falls  on  the 
same  day  with  a  duplex  per  annum  minus  "  officium  fit  de  prirro, 
commem.  de  secundo."  Hence,  on  the  eleventh  the  priests  attached 
to  any  St.  Charles'  church  cannot  follow  the  Ordo.  Their  office  is  not 
de  S.  Martino,  but  de  die  octava.  If  this  occurrence  were  accidental, 
that  is,  not  necessarily  happening  every  year,  they  should  say  the  office 
de  octava  with  a  Com.  of  St.  Martin,  since  the  duplex  per  annum  in 
occurrence  is  not  transferable  but  to  be  simplified.  (Decree  Nullo 
unquam.)  But  since,  for  the  priests  attached  to  those  churches,  the  feast 
of  St.  Martin  is  perpetually  impeded  by  the  octave  of  their  titular,  they 
are  not  to  simplify  the  office  of  St.  Martin,  but  jfcr  his  feast  permanently 
on  the  first  free  day  occurring  after  the  eleventh  of  November. 

What  is  the  first  "  free  day," — dies  non  impeditus  ?  In  general, 
days  on  which  the  office  is  simple,  de  ea  or  infra  octavam.  See,  however, 
"Notes  on  the  Celebration  of  Octaves,"  supra  p.  92.  No  account 
need  be  taken  of  the  moveable  feasts  in  assigning  the  dies  fixus. 
Looking  through  the  Ordo  we  find  no  free  day  before  the  26th  of 
November  on  which  rectors  of  churches  dedicated  to  St.  Charles  can 
fix  the  feast  of  St.  Martin.  Infixing  this  day,  however,  as  the  perma- 
nent feast  of  St.  Martin  in  his  church,  the  rector  is  obliged  to  state 
the  case  to  his  ordinary,  so  that  the  bishop  may  know  why  and  where- 
fore the  public  service  in  St.  Charles'  churches  is  different  from  that  in 
others  on  the  feast  of  St.  Peter  of  Alexandria.  While  in  other  churches 
Requiems  can  be  said  on  the  26th,  they  cannot  be  in  churches  dedi- 
cated to  St.  Charles  nor  by  priests  attached  to  the  service  of  such 
churches,  whether  in  their  own  church  or  in  any  other;  for  they 
have  a  double  office  on  that  day, — the  dies  fixus,  ex  1 1,  of  St.  Martin. 

[360.] 

I.  Quis.debeat    diem   assignare  tan-  I.   Whose  business  is  it  to  designate 
quam  propriam  festis  illis,  quae  perpetuo  the  day  on  which  those  feasts  are  to  be 
impedita  marient,    ratione  alterius   festi  celebrated   which  by   the  occurrence  of 
occurrentis  ?  another  feast  are  perpetually  impeded  ? 

II.  An  possit  assignari  dies  quamvis  2.   May  a  day  within  a  privileged  oc- 
sit  infra  octavam  privilegiatam,  ut  puta,  tave  be  designated  ?— for  instance,  with- 
infra  octavam  patronorum  ?  in  the  octave  of  patron  saints  ? 

Resp.    Ad.   I.  :    Quando  plura  officia  REPLY    i. :    Where  several  offices    of 


366  THE   PASTOR. 


de  prcecepto  eadem  die  in  aliquibus  locis,  obligation  fall  on  the  same  clay,  so  that 

ita  fixe  occurrunt   ut   translatio   alicujus  the  translation  of  one  or  more  of  them 

seu  aliquorum   sit  perpetua,  tune  prima  must  of  necessity  be  perpetual,  then  the 

dies  proxima  non  impedita  assignata  cen-  first  following  free  day  is  to  be  regarded 

setur  in  perpetuum  pro  die  propria  festi  as    the   day   belonging    respectively    to 

respective  translati.  each  of  the  offices  thus  perpetually  dis- 
placed. 

Ad  II.:   Hujusmodi  festa  posse  stabi-  2.    Such   feasts    can   be   fixed    wiihin 

liri  infra  illas  octavas,    quae    hujusmodi  those  octaves  which  would  not  exclude 

festa   occurrentia   non    excludunt,    licet  them  if  occurring,  though    they   would 

excludunt  translata,  ut  est   octava  Cor-  exclude  them  if  translated;   such  as  the 

poris     Christi,     quse    admittit    duplicia  octave  of  Corpus  Christi,  which  admits 

currentia,  non  autem  translata.     Stabi-  current   doubles,  but    does    not    admit 

liri  autem  non  possunt  infra  eas  octavas  doubles  translated.     But  they  cannot  be 

qure  hujusmodi  festa  occurrentia  exclu-  fixed  within  those  octaves  which  by  the 

dunt  juxta  regulas  praescriptas  in  rubrica  regulation  of  the  rubric  on  Octaves  n.  3 

de  Octavis  n.  3.  (4171.)  exclude    feasts    of  the    same   rite    even 

when  occurring. 

Without  more  ado,  then,  once  a  feast  is  perpetually  impeded,  it  has 
to  be  celebrated  on  the  prima  dies  libera  quae  "  censetur  pro  die  pro- 
pria festi."  And  the  priests  whose  Titular  is  St.  Charles  are  as 
solemnly  bound  to  say  the  mass  and  office  of  St.  Martin,  on  Nov.  26, 
as  others  are  on  the  eleventh.  Of  course,  this  supposes  that  the  rector 
has  done  his  duty,  assigned  to  St.  Martin  the  26th  as  dies  fixus,  and 
reported  his  doing  so  to  the  ordinary. 

Note  :  Neither  the  28th  of  January,  nor  the  3d  of  February  can  be 
selected  as  a  dies  fixus  : 

[381.] 

An  die  21  Januarii,  quia  occurrit  in  multis  locis  festum  S.  Mein- 
radi,  m.,  cum  S.  Agnete  v.  m.  sit  celebrandum  officium  de  S.  Mein- 
rado,  officio  S.  Agnetis  stabiliter  et  fixe  translate  ad  diem  28  Januarii  ? 

Resp.:  Faciendum  est  officium  de  S.  Meinrado  et  transferendum 
est  officium  S.  Agnetis,  cui  assignari  debet  aliqua  dies  fixa,  quae  tamen 
non  sit  dies  28  Januarii  ne  festum  SS.  Nominis  Jesu,  quod  celebratur 
Dominica  secunda  post  Epiphaniam,  aliquando  occurrens  in  eadem 
Dominica,  quae  sit  Dominica  Septuagesimae.  Ideoque  ne  illud 
festum  celebretur  intra  Quadragesimam,  (quod  non  conveniret,)  erit 
relinquenda  vacua  dies  28  Januarii,  in  quam  id  tune  erit  transfe- 
rendum. (4044.) 

[362.] 

An  est  authenticum  decretum  sequens  :  "  Dies  tertia  Februarii 
non  potest  assignari  alicui  sancto  duplici  vel  semiduplici  semper 
translate  pro  ejus  certa  et  perpetua  sede. — Die  9  Augusti,  1681  ?  "  Et 


DIES  F1XA.  367 


quatemus  affirmative,  an  transferendum  in  aliam  diem  festum  S. 
Raymundi  de  Pennafort,  quod  ratione  desponsationis  Beatas  M.  Vir- 
ginis  in  his  regionibus  fuit,  sive  bene  sive  male,  fixum  in  die  tertia 
Februarii  ? 

R.  :  Affirmative  in  omnibus.  (4746.) 

When  there  remains  no  free  day  to  the  end  of  the  year,  Dec.  31,  any 
feast  displaced  by  the  occurrence  of  one  of  higher  rite  is  simplified  on 
the  day  of  occurrence — never  carried  over  to  the  year  following. 
[363.] 

An  sancti  de  quibus  in  toto  anni  decursu  celebrari  officium  non 
potuit  transferendi  sint  ad  annum  sequentem,  vel  potius  eo  anno  sint 
omittendi? 

R.  :  Sanctos,  qui  in  fine  anni  supersunt  non  esse  ad  annum  sequen- 
tem  transferences,  sed,  quoties  toto  anni  decursu  de  illis  celebrari  non 
valeat,  tune  in  illo  anno  diebus  eorum  propriis  considerandos  esse 
tanquam  simplices,  faciendo  illorum  commemorationem,  ut  fit  in 
semiduplicibus  cum  nona  lectione  ad  Matutinum,  composita  ex  omni- 
bus illorum  lectionibus  propriis  secundi  nocturni  per  modum  unius. 
(4039.) 

A  day  cannot  be  assigned  as  dies  fixus  for  any  saint  on  which 
individuals  have  each  the  privilege  of  celebrating  a  certain  office  ad 
libitum.  To  bind  them  to  the  office  of  the  saint  transferred  would  be 
equivalent  to  depriving  them  of  the  pontifical  privilege  to  say.  if  they 
chose,  a  particular  office  on  that  day. 

Note  :  Ad  libitum  offices  granted  a  diocese  are  not  ad  libitum  for 
individuals,  if  by  command  of  the  ordinary  they  be  inserted  in  the 
diocesan  Ordo.  See  also  vol.  in.  p.  346. 


In  answer  to  a  Dubium  of  the  bishop  of  Limburg,  the  following  re- 
ply was  made  by  the  Holy  Office  : 

Litteris  tuis  ad  hanc  s.  Congregationem  S.  O.  datis'dubium  move- 
bas  circa  administrationem  SSmi  Viatici,  introducendo  sacras  species 
directe  in  stomachum  infirmi,  cui  a  medico  via  infra  pectus  aperta  sit 
ad  cibum  et  potum.  Huic  dubio  Emi  Card,  una  mecum  Inq.  Gene- 
rales  Fer.  IV  die  27.  curr.  mens.  responderunt :  Sicut  proponitur,  Non 
exptdire. 

Et  bona  cuncta  Amp.  Tuae  precor  a  Deo. 

Romae,  28.  Januarii  1886. 

R.  CARD.  MONACO. 


363  THE  PASTOR. 


DECRETUM  S.  ROM.  ET  UNIV.  INQUIS1TIONIS. 

A  nonnullis  Galliarum  Episcopis  sequentia  dubia  S.  R.  et  Univ. 
Inquisition!  proposita  sunt.  "In  Epistola  S.  R.  et  U.  I.  25  Junii 
1885  ad  omnes  in  Gallica  Ditione  Ordinaries  circa  civilis  divortii  le- 
gem  ita  decernitur  :  Attentis  gravissimis  rerum,  temporum  ac  locorum 
adjundis,  tolerari  posse  ut  qui  magistrates  obtinent  et  advocati  causas 
malrimomaks  in  Gailia  agant  quin  officio  cedtre  teneantur,  conditiones  ad- 
jecit,  quarum  secunda  haec  est :  Dummodo  ita  ammo  comparati  sint  tuui 
circa  valorem  et  nullitatem  conjugii,  turn  circa  separationem  corporum,  de 
quibus  causis  judicare  coguntur,  ut  nunquam  proferant  sententiam  neque 
ad  proferendam  defendant  vel  ad  tarn  provocent  vel  excitent  divino  aut  ec- 
clesiastico  juri  repugnantem"  Quaeritur  : 

I.  An  recta  sit  interpretatio  per   Gallias  diffusa  ac  etiam  typis  data, 
juxt'a  quam  satisfacit  condition!  praecitatae  judex  qui,  licet  matrimoni- 
um   aliquod  validum  sit  coram  Ecclesia,  ab  illo  matrimonio  vero   et 
constant!  animo  abstrahit,  et  applicans  legem   civilem   pronuntiat   lo- 
cum esse  divortio,  modo  solos effectus  civilessolumquecontractum  civi- 
lem abrumpere  mente  intendat,  eaque  sola  respiciant  termini  prolatae 
sententise  ?     Aliis  terminis,  an  sententia  sic  lata  dici  possit  divino  aut 
ecclesiastico  juri  non  repugnans  ? 

II.  Postquam  judex  pronuntiavit  locum  esse  divortio,  an  possit  Syn- 
dicus  (gallice,  le  maire\  et  ipse  solos  effectus  civiles  solumque  civilem 
contractum     intendens,   ut  supra   exponitur,   divortium   pronuntiare, 
quamvis  matrimonium  validum  sit  coram  Ecclesia  ? 

III.  Pronuntiato    divortio,  an  possit  idem    Syndicus  conjugem  ad 
alias  ntiptias  transire  attentantem  civiliter  cum   alio  jungere,    quamvis 
matrimonium  prius  validum  sit  coram  Ecclesia  vivatque  altera  pars  ? 

Feria  v.  loco  iv.  die  27  Maji  1886. 

In  Congregatione  Generali  S.  Romanae  et  Universalis  Inquisitionis 
habita  coram  Eminentissimis  ac  Reverendissimis  DD.  S.  R.  E.  Cardi- 
nalibus  Generalibus  Inquisitoribus  propositis  suprascriptis  dubiisx  ac 
piaehabito  voto'  DD.  Consultorum,  iidem  Eminentissimi  ac  Reverendis- 
simi  DD.  rescribi  mandarunt  : — Ad  primum,  secundum  et  tertium 
dubium,  Negative. 

Eadem  feria  ac  die  facta  de  his  Sanctissimo  Dno  Nostro  Leoni  Papae 
XIII.  relatione,  Sanctitas  Sua  resolutiones  Eminentissimorum  PP.  ap- 
probavit  et  confirmavit. 

Jos.    MANCINI,  S.  Rom.  et  Univ.  Inquis.  Notarius. 

[It  will  be  remembered  that  in  the  article  "Catholic  Judges  and 
Legal  Divorce,"  Vol.  in.  p.  40,  we  advocated  the  lawfulness  of  the 


CAS  US  CONSCIENTfjE.  369 

judge's  action.  "For  with  us  neither  the  law  nor  the  judge,  its  exponent, 
intends  or  pretends  to  decide  quoad  vinculum  coratn  Deo."  For  this 
country  or  any  other  in  similar  circumstances  we  hold  the  same  opin- 
ion still,  and  for  the  reasons  there  given.  Of  France  we  cannot  speak. 
The  circumstances  of  the  country  are  very  different  from  those  of  the 
United  States,  as  in  part  detailed  by  our  correspondent  "  Sacerdos."] 


CASUS    CONSCIENTI^. 

DIVORCE. 

A  certain  lawyer,  named  Michael,  is  rilled  with  remorse,  because 
while  acting  as  barrister  he  obtained  a  divorce  a  vinculo  in  favor  of 
Anthony,  who  sought  it  according  to  the  laws  of  the  State.  Michael 
had  undertaken  this  case  relying  upon  two  reasons,  which  he  consid- 
ered sufficient.  And  first,  because  he  had  heard  that  it  was  lawful  for 
judges  to  pronounce  divorces,  and  second,  because  he  was  not  aware 
that  Anthony  intended  to  marry  again. 

Q.   i.   Had  Michael  cause  for  remorse? 

2d.  Is  it  lawful,  in  this  country,  for  Catholic  lawyers  to  plead  divorce 
cases,  and  3d,  for  Catholic  judges  to  pronounce  the  sentence  of  divorce 
when  it  is  a  vinculo  ? 

Ad  i.  Michael's  reasons  were  good  and  sufficient,  as  jwill  appear 
from  the  answers  to  the  second  and  third  questions. 

Ad  2.  The  lawyer,  according  to  St.  Alphonsus,  forms  one  moral 
person  with  his  client,  and,  consequently,  what  is  lawful  for  the  client 
to  seek  to  obtain,  his  lawyer  may  undertake  to  obtain  for  him.  A 
Catholic  client  may  use  the  benefit  of  the  law  to  get  a  divorce,  either 
when  the  marriage  tie  is  null  before  God  on  account  of  some  impedi- 
mentum  dirimens,  or  when  in  asking  the  divorce  he  wishes  only  its 
civil  effects,  the  bond  remaining  intact.  If,  however,  the  client  seeks 
the  dissolution  of  the  marriage  tie  with  the  intention  of  marrying 
acain,  a  Catholic  lawyer  may  not  undertake  the  case  if  he  be  conscious 
of  this  reason  ;  but  he  is  not  bound  to  decline  the  case,  unless  he  know 
it  for  certain,  nor  need  he  inquire  into  his  client's  motives  when 
unknown  to  him. 

Ad  3.  With  regard  to  the  judge,  it  is  probable  that  a  Catholic  may 
in  our  country  pronounce  the  sentence  of  divorce,  when  this  is  sought 
according  to  the  civil  laws.  For  it  is  the  duty  of  a  judge  to  apply 
laws  to  particular  cases,  according  to  the  reasons  alleged  and  proved. 


370 


THE  PASTOR. 


When  he  acts  judicially  he  is  rather  a  voice  than  a  person.  The  jury 
give  the  verdict  and  the  judge  announces  that,  in  accordance  with  the 
verdict,  such  and  such  effects  of  the  law  should  follow.  In  the  case  in 
point,  according  to  certain  reasons  alleged  and  proved,  the  civil  law 
allows  of  the  dissolution  of  the  marriage  tie.  This  may  not  be  the 
private  opinion  of  the  judge  himself,  but,  as  an  official  personage,  he 
is  the  voice  of  the  law,  and  it  speaks  and  not  he.  Or  in  this  he  may 
be  said  to  cooperate  materially  in  producing  an  unlawful  effect,  which 
possibly,  but  not  necessarily,  may  follow.  For  a  legal  divorce  implies 
no  necessity  of  marrying  again.  Consequently,  if  this  happen,  the 
judge  has  only  materially  cooperated,  which  cooperation  is  lawful  if 
there  be  a  sufficiently  grave  reason.  Nor  is  such  sufficiently  grave 
reason  ever  wanting  in  our  country,  since,  according  to  the  illustrious 
Abp.  Kenrick  :  "A  Catholic  could  scarcely  exercise  the  office  of  judge 
if  he  were  unwilling  to  pronounce  divorce  when  the  crime  has  been 
proved  before  the  court."  And  surely  it  were  no  slight  evil  for 
the  community  at  large  to  have  Catholics  ineligible  for  the  office  of 
judge.  Besides,  as  we  have  said,  the  judge,  by  applying  the  law,  is  not 
an  efficacious  cause  of  the  evil  intention  of  the  parties  seeking  for 
divorce,  even  if  they  do  intend  to  marry  again  ;  he  is,  therefore, 
only  a  material  cooperator.  In  many  cases,  moreover,  he  may  know 
for  certain  that  only  the  civil  effects  of  divorce  are  sought  for.  Again, 
no  Catholics,  deserving  of  the  name,  seek  for  a  divorce  a  vinculo  with 
the  intention  of  entering  into  new  marriages.  The  only  people  who 
would  do  this,  then,  are  non-Catholics — infidels,  Jews,  or  Protestants. 
In  how  many  cases  can  we  be  sure  that  the  first  marriage,  in  the  eyes 
of  the  Church,  was  valid  ?  Want  of  baptism  in  one  of  the  contracting 
parties,  or  some  of  the  almost  innumerable  impediments  would  render 
the  marriage  doubtful,  to  say  the  least,  and  such  are  the  majority  of 
the  cases  in  which  the  judge  must  pronounce  the  sentence  of  divorce. 

But  a  reason  may  be  adduced  against  the  possibility  of  a  Catholic 
judge  so  acting  in  the  decision  lately  given  by  the  Congregation  at 
Rome  and  approved  by  the  Holy  Father  himself.  We  quote  the  doubt 
proposed  and  the  solution  : 

"  In  epistola  S.  R.  et  U.  L,  25  Junii,  1885,  ad  omnes  in  Gallica 
Ditione  ordinarios,  circa  civilis  divortii  legem  ita  decernitur  :  '  At- 
tentis  gravissimis  rerum,  temporum  ac  locorum  adjunctis,  tolerari  posse 
ut  qui  magistratus  obtinent  et  advocati  causas  matrimoniales  in  Gallia 
agant,  quin  officio  cedere  teneantur ;  '  conditiones  adjecit,  quarum 
secunda  hsec  est  : '  '  Dummodo  ita  animo  comparatt  sint  turn  circa 
valorem  et  nullitatem  conjugii,  turn  circa  separationem  corporum, 


CAS(7S  CONSCIEKTl/E.  371 

de  quibus  causis  judicare  coguntur,  ut  nunquam  proferant  sententiam 
neque  ad  proferendam  defendant  vel  ad  earn  prcvocent  vel  excitent 
divino  aut  ecclesiastico  juri  repugnantem.'  Quaeritur  :  an  recta  sit 
interpretatio  per  Gallias  diffusa  ac  etiam  typis  data,  juxta  quam  satis- 
facit  condition!  praecitatae  judex,  qui,  licet  matrimonium  aliquod 
validum  sit  coram  Ecclesia,  ab  illo  matrimonio  vero  et  constanti  an- 
imo  abstrabit  et  applicans  legem  civilem  pronuntiat  locum  esse 
divortio,  modo  solos  effectus  civiles  solumque  contractum  civilem 
abrumpere  mente  intendat,  eaque  sola  respiciunt  termini  prolatae 
sententiae.  Aliis  terminis,  an  sententia  sic  lata  dici  possit  divino  aut 
ecclesiastico  juri  non  repugnans  ?"  The  answer  is  in  the  negative. 

We  maintain,  however,  that  this  decision  does  not  change  our  pre- 
vious reasoning.  In  the  first  place,  the  answer  is  given  to  "omnes  in 
Gallica  Ditione  ordinaries, ''  consequently  not  to  the  universal  Church, 
but  to  a  portion  of  that  Church  in  a  defined  territory  and  existing 
under  circumstances  not  precisely  similar  to  our  own.  Which  differ- 
ence of  circumstances  forms  our  second  reason.  And  who  can  say 
that  marriage  in  France  and  in  the  United  States  is  on  exactly  the  same 
footing?  France  is  Catholic  by  tradition,  at  least  if  not  by  actual 
profession.  The  Tridentine  law  "Tamesti"  with  regard  to  the  im- 
pediment of  clandestinity  is  in  force  there.  A  marriage  with  this  im- 
pediment is  neither  lawful  nor  valid.  In  the  United  States  the  Catho- 
lic religion  is  professed  by  only  a  minority  and  the  difficulties  arising 
from  the  mixture  of  false  religions  are  innumerable.  '  Tamesti '  does 
not  hold  here,  and  a  marriage  that  in  Catholic  France  would  be 
illicit  and  invalid  is  among  us,  if  not  licit  at  least  valid.  Such  is  the 
case  with  all  civil  marriages  in  this  country,  whereas  in  France,  in  the 
eyes  of  the  Church,  they  are  no  marriages  at  all.  We  have  already 
hinted  at  other  reasons  arising  from  no  Baptism  or  doubtful  Baptism 
in  the  contracting  parties  ;  we  might  add  to  the  list  the  impediments 
of  natural  and  spiritual  affinity,  which  among  non-Catholics  are  utterly 
disregarded. 

In  the  face  of  such  difficulties  we  cannot  impose  a  doubtful  law. 
When  Rome  speaks  to  our  Bishops,  all  doubt  will  of  couise  cease. 
But  until  she  does  so,  let  Catholic  lawyers  and  judges  act  according  to 
their  consciences.  Let  them  discountenance  and  discourage  the  fright- 
ful abuses  of  the  divorce  court,  and  let  them  endeavor,  by  every  means 
in  their  power,  to  bring  about  a  new  legislation  with  regard  to  the  in- 
dissolubility  of  the  marriage  tie. 

Cf.  Kenrick,  Tract,  vin.  n.  114-  and  Tract,  xxi.  n.  inand  112.— Konings, 
de  Stat.  partic.  P.  I.  Cap.  I,  queer.  2.— Sabetti,  pag.  394,  quser.  4,  and  pag.  397. 
quser.  6. 


372  THE  PASTOR. 


A  confirmation  of  the  above  solution  has  just  appeared  in  the 
Germania,  a  Berlin  newspaper.  Under  the  date  of  Sept.  i8th  it 
gives  the  following  from  its  correspondent  at  Rome.  "The  French 
papers  published  lately  a  declaration  of  the  Congregation  of  the  Ro- 
man Inquisition  forbidding  Catholic  civil  officers  to  admit  to  the 
ceremony  of  a  new  civil  marriage  persons  validiy  married  according 
to  the  laws  of  the  Church,  but  divorced  according  to  the  recent  civil 
laws.  As  this  enactment  had  been  reproduced  in  Catholic  papers  in 
Belgium,  the  Belgian  government  represented  to  the  Holy  See  that, 
under  the  present  prevailing  circumstances,  the  strict  compliance  on 
the  part  of  Catholic  officials  with  the  above-mentioned  prohibition 
would  lead  to  great  inconveniences.  The  Holy  Father  accordingly 
had  the  case  thoroughly  examined  and  replied  that  the  explanation  of 
the  Congregation  had  only  been  issued  in  response  to  the  query*  of 
certain  French  Bishops,  and  that  consequently  it  had  not  the  character 
of  a  universal  decree,  but  had  reference  to  that  country  only  for  which 
the  decision  of  the  Congregation  had  been  invoked." — (Translation.) 
Although  the  point  referred  to  in  this  quotation  is  not  precisely  the 
one  we  are  discussing,  still  it  is  one  of  three  questions  that  were 
treated  in  the  same  decree,  a  part  of  which  we  quoted  above.  The 
Holy  Father,  according  to  the  correspondent  of  the  Germania,  has 
decided  that  the  decree  and  the  explanations  given  by  the  S.  R.  and 
U  I.  Congregation  were  issued  in  answer  to  queries  of  certain  French 
Bishops  only,  and  that  consequently  the  character  of  universality  was 
wanting.  Therefore,  the  decree  and  its  explanation  do  not  bind  in 
this  country,  which  is  what  we  maintained.  The  decision  of  his  Holi- 
ness Leo  XIII.  contradicts  a  statement  made  in  an  English  Catholic 
weekly,  in  its  issue  of  August  28th,  1886,  in  which  some  Roman  cor- 
respondent, under  date  of  August  21,  declares  that  the  "communica- 
tion of  the  decree  in  question  has  been  ordered  to  be  made  to  the 
entire  hierarchy  of  the  Christian  world."  This  may  have  been  the 
original  intention,  which,  however,  upon  the  representations  of  the 
Belgian  government,  has  been  changed  and  the  decree,  consequently, 
according  to  Leo  XIII.  himself,  binds  only  the  French  hierarchy  and 
those  subject  to  it.  "  SAC." 

[364.] 

An  in  missis  de  Instrumentis  Dominican  Passioni?,  quae  in  hac 
dioecesi  de  speciali  concessione  celebrantur  in  feriis  sextis  Quadrage- 
simae,  paramenta  sacerdotalia  debeant  esse  colons  rubri  vel  potius 
violacei. 

Resp.:  Affirmative  ad  primam  partem  ;  negative  ad  secundam. 


ECCLESIASTICAL  STUDIED.  373 


LITERATURE  TO  BE  CULTIVATED  BY  ECCLESIASTICS. 

[In  vol.  in.  p.  305,  we  published  the  beautiful  letter  of  His  Holiness 
Leo  XIII.,  addressed  to  Cardinal  Parocchi,  on  the  great  utility,  if  not 
necessity,  in  these  days,  of  clergymen  being  conversant  with  the  litera- 
ture of  their  country  and  able  to  use  their  mother  tongue  fluently  and 
gracefully.  In  addition  to  this  he  points  out  the  need  of  cultivating 
the  Greek  and  Roman  literature.  His  Holiness  now  returns  to  the  sub- 
ject with  a  plan  definite  for  the  time  being,  namely,  to  oblige  all  the 
alumni  of  the  Roman  Seminary  and  the  Seminario  Pio  to  devote  a 
whole  year  to  the  study  of  Italian,  Greek  and  Latin  literature  after 
having  finished  their  philosophical  and  theological  course,  "  not  with- 
out the  hope  of  seeing  the  glories  of  other  days  revived."] 

LITTERS  APOSTOLIC^:  LEONIS  PP.  XIII.  PER  QUAS  us  QUJE  A  Pio  IX.  P.  M. 
CONST1TUTA  SUN  T  DE  RATIONE  SlUDIORUM  IN  SEMINARIO  ROMANO 
NONNULLA  ADJICIUNTUR  AD  DlSCIPLIXAM  LlTTERAKIAM  IN  CLERICIS 
PROMOVENDAM. 

LEO  PP.  XIII. 

AD  PERPETUAM    REI    MEMORIAM. 

Validis  firmisque  doctrinse  prsesidiis  Cleri  institution!  juvandae  in- 
clitus  Decessor  Noster  fel.  rec.  Pius  IX.,  Apostolicis  litteris  subplumbo 
datis  iv.  calendas  Julii  anno  MDCCCLIII.  sacrum  Seminarium  de  suo 
nomine  Pium  appellatum,  delectis  Clericis  excipiendis  ex  omnibus  dice- 
cesibus  Provinciarum  Pominciae  ditionis  ad  S.  Apollinaris  in  urbe  ex- 
citavit,  aliisque  litteris  sub  annulo  Piscatoris  die  in.  Octobris  eodem 
anno  editis,  rationem  studiornm  constituit,  quae  in  scholis  Pontificii 
utriusque  Seminarii,  Romani  et  Pii.  in  perpetuum  servaretur. 

In  hoc  magno  ac  salutari  opere  perficiendo  augustus  Conditor  id 
potissimum  spectans,  ut  juvenes  clerici  ad  pietatis  graviorumque  doc- 
trinarum  laudem  solide  accurateque  infoimarentur,  quo  in  Dominico 
agro  excolendo  christiani  populi  utilitati  et  bono  naviter  inservire 
possent,  suis  Apostolicis  litteris  sanxit,  ut  qui  Seminarii  Pii  locum 
peterent,  iiemensis  in  suis  quisque  dicecesibus  Rhetoricae  studiis  sua- 
que  in  humanioribus  litteris  peritia  legitimo  experimento  probata,  ad 
peragendum  in  Urbe  integium  Philosophise  ac  Theologiae  curriculum 
in  Seminarium  adlegerentur,  in  eoque  jurisprudentiae  etiam  studiis  ita 
vacarent  ut  ad  integrum  eorum  cursum  explendum  haud  quaquam  ob- 


THE  PASTOR. 


stricti,  juris  tamen  Pontificii,  civiliset  criminalis  institutionibus  operam 
dare  omnino  adigerentur. 

Has  illustris  Decessoris  Nostri  de  accurata  cleri  institutione  curas 
Nos  omni  studio  prosequentes,  ac  praecipua  voluntate  adducti  huma- 
niorum  litterarum  fortunae  consulendi,  quas  a  veteri  dignitate  collapsas 
temporum  conditione  moieste  ferebamus,  eorum  studiomm  rationi  in- 
staurandae,  el  ad  pristinum  revocandae  decus,  animum  adjiciendum 
putavimus  ;  ac  propterea,  superiore  anno,  litteris  die  xx.  Maji  datis 
ad  dilectum  Filium  Nostrum  Lucidum  Mariam  S.  R.  E.  Presbyterum 
Cardinalem  Parocchi  vicaria  Nostra  potestate  in  Urbe  fungentem,  novas 
in  Seminarii  Romani  aedibus  scholas  Italicis,  Latinis  et  Graecis  litteris 
tradendis  constituimus,  opportunitatem  praebentes  utriusque  Semina- 
rii alumnis  aliisque  clericis  Philosophiae  Theologiae  et  Jurisprudentias 
cursu  perfunctis,  ut  oblata  a  Nobis  ope,  ad  penitioremet  cumulatiorem 
in  litteraria  palaestra  et  disciplina  eruditionem  ac  laudem  eniti  atque 
assurgere  possent.  Nobiscum  entm  reputavimus  quantopere  disciplina, 
usus  et  facultas  litterarum  necessaria  sit  iis,  qui  pietatis  ac  veritatis 
catholicae  tuendae  ac  propagandae  munere  funguntur.  et  quantum  or- 
namenti  ac  praesidii  ad  doctrinae  laudem  accedat,  ubi  ea  cum  littera- 
rum laude  apte  conjuncta  reperiatur%  Magisteriis  itaque  litterarum, 
quae  diximus,  jam  Deo  favente  feliciter  cura  Nostra  constitutis,  illud 
Nobis  agendum  esse  intelligimus,  ut  quam  fieri  potest  ad  plurimos, 
eorum  utilitatesac  fructus  manare  curemus. 

Quamobrem  hisce  Nostris  litteris,  firmis  atque  integris  permanenti- 
bus  ceteris  omnibus,  quae  ab  inclito  Decessore  Nostro  in  iis7  quas  me- 
moravimus,  Apostolicis  litteris  de  utroque  Seminario  sancita  fuere,  Nos 
decernimus  ac  statuimuseos  omnes  qui  inter  alumnos  Seminarii  Pii 
cooptari  cupiunt,  in  iis  experimentis,  quae  ab  ipsis  edenda  sunt  ad 
Seminarii  locum  obtinendum,  praeter  ea  quae  in  Apostolicis  Decessotis 
Nostri  litteris  decreta  fuere,  suam  quoque  peritiam  in  litterarum  Grce- 
carum  rudimentis  probare  debere  ;  itemque  decernimus  ac  mandamus 
ab  utriusque  Seminarii  Romani  et  Pii  alumnis,  Philosophiae  ac  Theo- 
logiae studiis  peractis,  ItaKcarum,  Latinarum  et  Grcecarum  litterarum 
disciplinis  a  Nobis  in  Seminarii  Romani  sede  constitutis,  in  annum  in- 
tegrum,  omni  aliorum  studiorum  cura  intermissa,  operam  esse  navan- 
dam,  earumdemque  litterarum  scholas  ab  iis  celebrari  volumus  primo 
etiain  jurisprudents  anno,  quo  sacri,  civilis,  et  criminalis  juris  Institu- 
tionum  Magistros  audient :  atque  ad  Nostram  Nostrorumque  Succes- 
sorum  auctoritatem  revocamus  de  alumnis  decernere  si  quando  aliquem 
hac  legi  solvi  graves  justaeque  caussae  postulaverint. 

Haec,  uti  a  Nobis  praescripta  sunt,  firmiter  servari  jubemus,  praecipi- 


A  It  SOL  UTION  FROM  CENSURES.  3  7  5 


mus  et  mandamus  decernentes  has  Litteras  esse  perpetuo  valituras, 
contraiiis  non  obstantibus,  individua  etiam  et  peculiar!  mentione  dignis, 
quibuscumque. 

Datum  Romae  apud  S.  Petrum  sub  annulo  Piscatoris,  die  xxx.  Julii 
MDCCCLXXXVI.,  Pontificatus  Nostri  anno  nono. 

M.  Card.  LEDOCHOWSKI. 


ABSOLUTION  FROM  CENSURES. 

[No  matter  what  the  impossibility  of  the  penitent  to  have  recourse 
to  the  Holy  See  for  absolution  from  a  censure  speciali  modo  Papae 
reservata,  the  bishop  or  confessor  cannot  validly  absolve  without  a 
special  indult,  unless  when  death  is  imminent.  In  very  urgent  cases, 
however,  wherein  the  refusal  of  absolution  would  entail  scandal  or  def- 
amation, absolution  can  be. given,  but  only  after  the  solemn  promise 
of  the  penitent  to  apply  to  the  Sacred  Penitentiary  within  thirty  days. 
If  this  application  be  not  made  within  a  month,  the  person  absolved 
incurs  again  the  censures  from  which  he  was  absolved.] 

DECRETUM  S.  RDM.  ET  UNIV.  INQUISITIONIS. 

Quaesitum  est  ab  hac  S.  Congne  Romanae  et  Universalis  Inquisi- 
tionis : 

I.  Utrum  tuto  adhuc  teneri   possit  sententia  docens  ad   Episcopum 
aut  ad  quemlibet  sacerdotem  approbatum  devolvi  absolutionem   casu- 
um  et  censurarum  etiam  speciali    modo    Papae    reservatorum,  quando 
poenitens  versatur  in  impossibilitate  peisonaliter  adeundi  S.  Sedem  ? 

II.  Quatenus    negative,  utrum  recurrendum  sit  saltern  per   litteras 
ad   Emum   S.    Poenitentiarise  Piaefectum  pro   omnibus  casibus  Papae 
reservatis,  nisi   Episcopus   habeat  speciale  indultum,    prseterquam   in 
articulo  mortis,  ad  obtinendam  absolvendi  facultatem  ? 

Feria  iv.  die  23  Junii  1886. 

Emi  ac  Rmi  Patres  Cardinales  in  rebus  fidei  Cardinales  Inquisitores 
suprascriptis  dubiis  mature  perpensis,  respondendum  esse  censuerunt : 

Ad  im.  Attenta  praxi  S.  Pcenitentiariae  praesertim  ab  edita  Constituti- 
one  Apostolica  s.  m.  Pii  IX.,  quae  incipit  Apostolicce  Sedis,  Negative. 

Ad  2m.  Affirmative  ;  at  in  casibus  vere  urgentioribus,  in  quibus  ab- 
solutio  difTerri  nequeat  absque  periculo  gravis  scandali  vel  infamiae, 
super  quo  confessariorum  conscientia  oneratur,  dari  posse  absolutio- 
nem, injunctis  de  jure  injungendis,  a  censuris  etiam  speciali  modo 
Sum  mo  Pontifici  reservatis,  sub  poena  tamen  reincidentiae  in  easdem 


376  THE  PASTOR. 


censuras,  nisi  saltern  infra  mensem  per  epistolam  et  per  medium  con- 
fessarii  absolutus  recurrat  ad  S.  Sedem. 

Feria  iv,  die  30  Junii  1886. 

SSmus  resolutionem  EE.  PP.  approbavit  et  confirmavit. 

JOSEPHUS  MANCINI,  S.  R.  et  U,  Inquis.  Not. 

Loc.  *     si. 


SOME  RECENT  DECISIONS  OF  THE  SACRED  CONGRE- 
GATION OF  RITES.— THE  "  TABELL^." 

Of  the  following  decree  it  will  be  enough  to  note  : 

DUBIUM  IV.  The  '^Stations  ''Lneed  not  be  covered  in  Holy  Week. 

DUBIUM  V.,  VI.,  VII.,  VIII.  Churches  and  public  oratories  simply 
blessed  celebrate  the  Titular.  If  a  public  oratory  be  consecrated  it 
has  a  right  to  the  festum  dedicationis.  (4669,  34)  and  (5183,  16.) 

DUBIUM  X.  Those  Tabellce  de  missa  in  ecclesia  aliena  have  no  author- 
ity whatsoever.  A  priest  in  a  strange  church  always  says  mass  accord- 
ing to  his  own  Ordo  unless  (i)  when  the  office  of  the  strange  church 
is  a  double  AND  calls  for  a  color  different  from  his  own,  and  (2)  when 
the  office  of  the  strange  church  is  exceptionally  solemn,  attended  by 
crowds  of  the  faithful.  (We  expect  to  return  to  this  question.) 

DUBIUM  XII.  The  bell  at  mass  should  be  always  rung  at  the  times 
prescribed  as  usual,  even  if  the  priest  be  alone  with  the  server  or 
celebrating  in  an  oratory  strictly  private. 

Rmus  Dnus  N.  N.,  Episcopus  a  Sacra  Rituum  Congregatione 
sequentium  dubiorum  solutionem  humillime  postulavit,  nimirum  : 

DUBIUM  I.  An  extra  ecclesias,  quorum  calendario  riteaddita  fuerunt 
officia  votiva  per  decretum  5  Julii  1883  concessa,  privilegium  personale 
ad  libitum  ista  recitandi  Missasque  respondentes  more  festivo  cele- 
brandi,  sic  intelligi  debeat,  ut  in  cantandis  Missis  ac  Vesperis  (salvo 
jure  Missas  more  stricte  votivo  celebrandi),  ne  commemcratio  quidem 
de  iisdem  fieri  possit  ? 

DUBIUM  II.  Utrum  Dominica  Palmarum  ac  Feria  VI.  in  Parasceve, 
liceat  ceteras.  functionis  partes  cantare,  ubi  Passio,  deficientibus 
Diaconis,  a  Celebrante  tota  legitur,  excepto  fine,  qui  juxta  Rubricam 
cantatur  in  tono  Evangelii  ? 

DUBIUM  III.  An  Vigilia  occurrente  in  Sabbato  Quatuor  Temporum, 
episcopus  Ordines  conferens,  debeat  non  solum  facere  commemora- 
tionem  de  Vigilia  per  orationes,  sed  etiam  ejusdem  Evangelium  in  fine 
legere  ? 


DECISIONS  OF  THE  S.  CONG.  OF  RITES.  377 

DUBIUM  IV.  Utrum  imagines,  quae  quatuordecim  vise  Crucis 
stationibus  affigi  solent  ad  instruendos  fideles  eorumque  pietatcm 
fovendam,  relinqui  possint  non  velatse  tern  pore  Passionis? 

DUBIUM  V.  An  decretum  in  Marianopolitana,  18  Maji  1883,  (THE 
PASTOR,  vol.  n.,p.  in)  ex  quo  constat  quoddam  oratorium  con- 
seciatum  ibidem  description  jus  habuisse  ut  celebrentur  cum  octava 
turn  ipsius  festum  titulare,  turn  ejus  dedicatio,  extendi  debeat  ad 
oratoria  ejusdem  generis  simpliciter  benedicta,  in  eo  sensu  quod 
eorum  titulus  cum  octava  sit  celebrandus  ? 

DUBIUM  VI.  An  titalus  cuilibet  oratorio,  in  perpetuum  cultui  divino 
ac  pnesertim  missae  celebrandae  addicto,  in  actu  consecrationis,  vel 
benedictionis  auctoritate  episcopi  assignatus,  eo  ipso  jus,  saltern  in  actu 
prirrio,  habeat  ut  ejus  festum  (necncn  et  dedicatio,  si  sit  consecratum) 
sub  ritu  duplict  primae  classis  cum  octava  celebretur  :  ita  tamen  ut 
exercitium  istius  juris  non  incipiat,  nisi  certae  conditiones  impleantur, 
quibusab  initio  non  existentibus,  vel  postea  deficientibus  suspendatur  ? 

DUBIUM  VII.  Utrum  ad  supradicti  juris  exercitium  tria  haec  requi- 
rantur,  et  sufficiant :  ic  Quod  oratorium  omnibus  fidelibus  pateat,  vel 
saltern  ad  usum  non  privatae  familiae,  sed  ex.  gr.,  personarum  in  Semi- 
nario,  Hospitio,  etc.,  degentium,  adhibeatur ;  2°  Quod  ibidem  peragi 
soleant  juxta  dispositionem  Odinarii  qusedam  functiones  ecclesiasticae, 
aut  saltern  divini  sacrificii  oblatio  ;  3°  Quod  adscribatur  sive  clericus 
beneficiatus,  sive  communitas  ad  recitandum  in  choro  canonicum 
officium  stricte  oblnata,  sive  Ccngregatio  inter  membra  sua  numerans 
clericos  Sacris  Ordinibus  initiates,  sive  sacerdos  ab  episcopo  deputa- 
tus,  ut  sit  proprius  oratorii  rector  ? 

DUBIUM  VIII.  Utrum  in  praedictis  oratoriis,  quae  propter  tertiae 
conditionis  supramemoratae  defectum  celebratione  festi  titularis  (et 
dedicationis)  cum  Octava  privantur,  licitum  sit  ex  decretis  (in  Com- 
postellana  8  Aprilis  1808,  ad  3™  ;  in  una  Societatis  Jesu  18  Sept.  1877, 
ad  im,  etc.)  ipsa  die  qua  officium  etiam  accidentaliter  translatum 
recitandum  foret,  cantare  Missam  de  titulo  (et  de  anniversario  dedica- 
tionis,) additis,  in  quantum  eas  patitur  ritus  solemnitas,  commemora- 
tionibus  officii  currentis,  cum  Evangelic  Dominicae  vel  ferise  majoris 
in  fine? 

DUBIUM  IX.  An  ubi  cantatur  ista  Missa,  caeterae,  si  quae  ibidem 
celebrentur,  similiter  de  titulari  (vel  de  dedicatione)  legendae  sint? 

DUBIUM  X.  Duae  tabellas  de  celebratione  Missce  in  Ecclesia  alicna 
publicatae  sunt  anno  1859,  tamquam  a  Secretario  Sacroium  Rituum 
Congregationis  approbatae  (quarum  exemplar  per  modum  appendicis 
jam  exhibitum  fuit).  Quaeritur  utrum  servari  possint  ac  debeant  istae 


373  THE  PASTOR. 


tabellae  :  an  vero  sequenda  sit  regula  generalis,  vi  cujus,  praeter  pau- 
cas  exceptiones  quoad  Missam  conventualem,  Missam  de  Beato,  etc., 
sacerdos  non  legit  Missam  juxta  Kalendarium  ecclesiae  alienae,  nisi 
quando  in  ea  vel  celebratur  officium  duplex,  aut  duplici  aequivalens, 
cum  diverso  colore,  vel  fit  de  festo,  cujus  solemnitate  populi  concursus 
attrahitur  ? 

DUBIUM  XL  An  regulae  circa  Missae  celebrationem  in  ecclesia 
aliena  similiter  obligent  :  i°  in  oratoriis  saltern  benedictis,  sive  fes- 
tum  earum  titulare  celebretur  cum  Octava,  sive  non  ;  2°  in  locis  ad 
tempus,  donee  erigatur  ecclesia  vel  oratorium,  ab  Ordinario  deputatis 
ad  Missae  celebrationem,  etc. ;  3°  in  parvis  oratoriis,  extra  princi- 
pale  oratorium,  apud  communitates  ecclesiasticas,  etc.,  cum  licentia 
competenti  institutis  ? 

DUBIUM  XII.  Utrum  Rubrica,  qua  praecipitur  campanulam  a  rri- 
nistro  Missae  lectae  pulsari,  spectet  ad  oratoria  hujusmodi,  in  quibus 
plerumque  solus  adest  celebrans  cum  ministro  ? 

DUBIUM  XIII.  Utrum  orationes  coram  Sanctissimo  Sacramento 
exposito,  extra  Missam  et  horas  canonicas,  cantandae  sint  recto  tono, 
an  vero  cum  duplici  vocis  a/a  ad  re  inflexione  ? 

Et  Sacra  eadem  Congregatio,  ad  relationem  infrascripti  Secretarii, 
exquisitoque  votoalteriusex  apostolicarum  Caeremoniarum  magistris,  re 
mature  perpensa,  ita  prcpositis  dubiis  rescribendum  censuit,  nimi  rum  : 

AD  I.  Affirmative. 

AD  II.  Servetur  methodus  praescripta  a  Benedicto  XIII.  pro  eccle- 
siis  ruralibus. 

AD  III.  Affirmative   ad  primam  partem,  negative  ad  secundam. 

AD  IV.  Affirmative, 

AD  V.  Pro  oratoriis  simpliciter  benedictis,  negative  ;  et  serventur 
decreta. 

AD  VI.  Si  sit  consecratum,  jus  ei  competit,  uti  pro  publica  eccle- 
sia consecrata  ;  si  sit  benedictum,  provisum  in  V°. 

AD  VII.  Si  oratorium  sit  consecratum,  sufficit  sola  consecratio. 

AD  VIII.  Si  oratorium  sit  consecratum,  serventur  eadem  quae  in 
ecclesia ;  si  benedictum,  provisum  in  V°. 

AD  IX.  Si  sit  consecratum,  affirmative. 

AD  X  et  XI.  Servanda  regula  generalis  etiam  in  oratoriis,  exceptis 
mere  privatis. 

AD  XII.  Campanula  in  missis  pulsanda  est  etiam  in  Oratoriis 
privatis. 

AD  XIII.  Orationes  in  casu  cantandas  esse  recto  tono  cum  unica 
vocis  inflexione  in  fine  cujusque  orationis. 


THE  HOLY  FACE.  37g 


Atque  ita  rescripsit,  declaravit  ac  servari  mandavit,  die  18  Julii  1885. 
Pro  Emo  ac  Rmo  Dno  Curd.  D.  BARTOLINIO,  S.  R.  C.  Prof. 

A.    Card.  SERAFIXI. 
LAURENTIUS  SALVATI,  S.  R.   C.    Secretarius. 


[365.] 

Insequentium  Dubiorum  declarationem  Rmus  Dims  Eduardus 
Josephus  Belin  hodiernus  Episcopus  Namurcen.  a  S.  Rit.  Con- 
gregatione  expetivit,  nimirum  : 

DUBIUM  I.  Quum  juxta  Rubricas  Breviarii  Romani  Dominica  post 
Epiphaniam  vel  Pentecosten,  quae  aliter  omittenda  esset,  poni  debeat 
in  prcecedenti  Sabbatho,  quod  non  sit  impeditum  festo  novem  Lectionum, 
dlioquin  in  alia  pr&tedenti  die,  similiter  non  impedita,  etc.  :  Quseritur 
utrum  dies  festo  semiduplici  ad  libitum  assignata,  sive  sit  Sabbathum 
immediate  ante  Dominicam  Septuagesimae  vel  Pentecosten  vel  alia 
dies  illud  praecedens,  habenda  sit  tamquam  sedes  libera,  in  qua  reponi 
possit  Dominica  anticipata  ? 

DUBIUM  II.  Utrum  in  festo  Sacramm  Reliquiarum  quod  in  Namur- 
censi  Dioecesi  ultima  Dominica  Octobris  recolitur,  exponi  possint  etiam 
Reliquiae  D.  N.  J.  C.  ?  Ratio  dubitandi  est,  quod  hujusmodi  festum, 
prouti  ex  toto  officio  apparet,  sit  tantummodo  de  Reliquiis  Sanctorum. 

DUBIUM  III.  Utrum  imago  Sacri  Vultus  D.  N.  J.  C.  deferri  queat  in 
Processione  SSmi  Sacramenti  ? 

DUBIUM  IV.  Utrum  eadem  imago  velari  debeat  tempore  quo  non 
exponitur  cum  cereis  accensis  ? 

Sacra  porro  Rit.  Congregatio,  referente  infrascripto  Secrio,  exquisi- 
toque  alterius  ex  Apostolicarum  Caeremoniarum  Magistris  voto,  ita 
propositis  Dubiis  rescribendum  censuit  : 

Ad  I.    Servandum  Decretum  in  una  Lycien.  diei  4  aprilis  lyc^.1 

Ad  II,  Exponi  posse  seu  affirmative. 

Ad  III.  Negative. 

Ad  IV.   Affirmative,  si  imago  permagna  populi  veneratione  colatur. 

Atque  ita  declaravit  ac  rescripsit  die  29  maji  1885. 

Ita  reperitur  in  Actis  et  Regestis  Secretariae  Sacrorum  Rituum  Con- 
gregationis.  In  fidem,  etc. 

Ex  eadem  Secretaria  hac  die  2  junii  1886. 

Pro  R.  P.  D.  LAURENTIO  SALVATI,  Secretario. 

J)  5.  An  officia  Sanctorum  ad  libitum,  sive  duplicia,  sive  semiduplicia,  occur- 
rentia  in  die  quo  fieri  debeat  Omciumde  Dominica  anticipanda  ante  septuagesimam 
vel  ante  Dominicam  XXIV  post  Pentecosten,  sint  transferenda,  vel  potius  omit- 
tenda, vel  in  die  ilia  Officium  praedicti  Sancti  ad  libitum  recitandum,  et  solum  sit 
facienda  commemoratio  illius  Dominicae  ? 

R. — Ad  V.  Esse  omittenda  officia  Sanctorum  ad  libitum. 


3  So  THE  PASTOR. 


ALTAR  STONES— SEPULCHRE  FOR  THE  RELICS. 


[366.] 

In      nonnullis       provinciae     ecclesias-  It  came  to  the  notice  lately  ot  the  S. 

ticse  ^Equatorianae  Americas  dioecesibus  Congregation    of  Rites    that    in    some 

nuper  a    Sacra    Rituum    Congregatione  dioceses  of  the  ecclesiastical  province   of 

compertum  est   oh   marmoris    defect um  Central    America    nearly   all  the  altars, 

fere  omnes  aras  seu  altaria  portatilia  ex  both   fixed   and  movable,    are  made,  for 

alio  lapide  constare  qui  marmoris  den-  lack  of  marble,  of  another  kind  of  stone, 

sitate  ac  duritie   caret;     et   sepulchrum  which  has  neither  the  hardness  nor  the 

Reliquiarum,   non   in  medio  eorumdem  density  of  marble;  also  that  the   sepul- 

altarium    sed   in   fronte    excavatum,    ut  chre  for  the  relics  in   those  altais  is  not 

plurimum,   non   lapide  sed  cera  sigillari  sunk   in  the  middle,  but  into  the  front 

veigypso  coopertumesseatquefirmamm.  edge  of  the  stones,  and  that  it  is  gener- 

Hinc  est  quod  quamplures  ejusdem  pro-  ally  covered,  not  with  stone,  but  shut  up 

vincise  Ordinarii  ab  eadem  Sacra  Congre-  with   sealing   wax    or    cement.      Hence 

gatione  expetierunt  an  licitum  sit   prae-  quite  a  number  of  bishops  of  that  prov- 

dictus  usus  ararum  seu  altarium,  atque  ince  inquired  of  this  Sacred  Congregation 

in  posterum  permitti  valeat  sepulchrum  whether  the  use  of  such  altars  is  lawful, 

Reliquiarum  seu  confessionem  in  fronte  and  whether  the  sepulchre  or    "  confes- 

lapidis  effodi?  sion  "  for  the  relics   may  be  sunk  into 

the  front  edge  of  the  altar-stone. 

Et  eadem  Sacra  Congregatio,  omnibus  The  Sacred  Congregation,  after  mature- 

sedulo  expensis,  exquisitaque  alterius  ex  ly  examining  the  matter  and  listening  to 

Apostolicarum  Caeremoniarum  magistris  the   views    of  the  Apostolic  masters    of 

voto,  ad  relationem  infrascripti  Secretarii,  ceremonies,   made  the  following  reply  in 

ita  respondendum  censuit :  response   to    the   statement  of  the  case 

presented  by  the  undersigned  secretary : 

"  Arae  seu  altaria  portatilia,  quae  con-  Altars,  fixed  or  portable,  made  of  hard 

stant  ex  vero  lapide  duro  et  compacto,  and  dense  stone,  though  not  marble,  are 

etsi  non  marmoreo,  idoneahaberi  debent;  lawful.     But   altars   of  soft  stor.e,  or  of 

quae     autem     confecta     sunt    ex    lapide  cement,   or  other  material  of  that  nature, 

puniceo,    sive   ex  gypso,   aut  alia  simili  are   not   to   be   allowed.     Those    altar- 

materia,    illicita    prorsus    sunt.      Quoad  stones  in  which  the  sepulchre  or   "con 

vero    altaria   quorum    sepulchrum    sive  fession  "  is  sunk,   not  in  the  middle  of 

confessio   non  in   medio  lapidis,   sed  in  the  stone,  but  in  the  front'edge,  these  are 

ejus  fronte  fuit   effossum,    ea  non  sunt  absolutely  forbidden,  as  not  in  accordance 

admittenda,   utpote  Pontificalis   Romani  with  the  requirements  of  the  Pontifical. 
praescriptionibus  haud    contormia.1'     Ita 
respondit  die  24  novembris  1885. 
D.  CARD.  BARTOLINIUS  S.  R.  C.  Prof. 
LAURENTIUS  SALVATI,  Secretarius. 

With  regard  to  the  sepulchre  for  the  relics  in  altars,  the  Pontifical 


ALTAR  STONES— SEPULCHRE  FOR  THE  RELICS.  381 

supposes  four  cases  :  (i)  when  the  sepulchre  is  in  the  middle  of  the 
upper  side  of  the  altar-stone;  (2)  when  it  is  not  in  the  altar-stone 
itself,  but  in  the  base  supporting  the  stone  with  the  opening  in  front  ; 
(3)  when  it  is  in  the  base,  but  with  the  opening  to  the  rear ;  and  (4) 
when  it  is  on  the  top  of  the  base  of  the  altar,  immediately  under  the 
middle  of  the  altar  slab.  For  this  last  case  a  special  chapter  is  given 
in  the  Pontifical,  "  De  consecratione  altaris  cujus  sepulchrum  reliqui- 
arum  est  in  medio  summitatis  stipitis."  This  chapter  is  supplemen- 
tary to  the  one,  "  De  altaris  consecratione,"  and  its  opening  rubric 
reads:  "  Ordo  praedictus  consecrandi  altare  semper  servatur  quando 
sepulchrum  reliquiarum  est  in  medio  tabulae  altaris  a  parte  superiori, 
vel  in  stipite  a  parte  anteriori,  aut  posteriori.  Si  vero  sepulchrum  est 
in  medio  summitatis  stipitis  supra  autem  sit  ponenda  ipsa  tabula  sive 
mensa  altaris  &c."  Consequently,  without  the  base,  (stipes,)  as  in  a 
portable  altar,  only  one  position  can  be  assigned  the  sepulchre,  name- 
ly, "in  medio  tabulae  a  parte  superiori,"  in  the  middle  cf  the  upper 
side  of  the  slab. 

The  rubric  of  the  Pontifical,  "  De  altaris  portatilis  consecratione," 
Deinde,  deposita  mitra,  recondit  veneranter  Reliquias  cum  tribus  grams 
thuris  in  tabula  sive  altari,  et  sepulchrum  Reliquiarum  hujusmodi  claudit, 
does  not  indeed  state  the  precise  part  of  the  stone  in  which  the  sepul- 
chre should  be.  This,  however,  was  unnecessary,,  seeing  that  the  rubric 
quoted  above  immediately  preceded  and  defined  exactly  the  position 
of  the  sepulchre  : — either  in  the  middle  of  the  upper  side  of  slab,  or,  if 
the  altar  be  fixed,  either  in  the  front  or  rear  of  the  base,  under  the  slab, 
or  in  the  middle  of  the  flat  top  of  the  base,  immediately  under  the 
altar-stone. 

By  some  misinterpretation  of  the  rubrics  of  the  Pontifical,  altar-stones, 
portable  ones  at  least,  having  the  sepulchre  for  the  relics  in  the  front 
edge,  were  often  consecrated  for  use  in  the  United  States.  These 
were  never  lawful  and  are  distinctly  forbidden— non  admittenda— by 
this  decree  of  last  November.  However,  as  bishops,  not  priests,  are  re- 
sponsible for  the  due  observance  of  the  liturgical  laws  in  all  matters 
that  can  easily  come  under  their  notice,  they,  not  rectors,  have  to  see  to 
this  matter  ;  and  rectors  of  churches  who  may  happen  to  have  no  altar- 
stones  other  than  the  forbidden  one?,  can  continue  to  use  them  with 
a  quiet  conscience  until  they  hear  from  their  ordinary.  It  is  the 
bishop's  business,  not  ours. 


382  THE  PASTOR. 


When  confession  and  communion  are  prescribed  for  an  indulgence, 
the  confession  made  within  the  eight  days  previous  to  the  festival  on 
which  the  indulgence  is  gainable  will  suffice  for  gaining  that  and  all 
other  occurring  indulgences  ;  nor  is  it  necessary  that  absolution  be 
received  at  such  confession. 
[367.] 

Per  decretum  Sacrae  Congregationis  Indulgentiarum  datum  die  1 2 
Junii  1822  conceditur  confessionem  sacramentalem  peractam  infra 
hebdomadam  ante  festivitatem  suffragan  posse  ad  indulgentiam  lu- 
crandam  :  Quaeritur. 

1.  i.   An  verba  infra  hebdomadam  significent  odo  dies  tanlum  quae  fes- 
tivitatem immediate  praecedunt,  an   vero  hebdomadam  illam  totarn  et 
integram  quae  ante  festum  decurrit  ? 

Resp  :  Quoad  primam  partem,  Affirmative  ;  quoad  secundam  par^ 
tern,  Negative  :   (that  is  infra  hebdomadam  ante  ftstum  means  within  the 
eight  days  preceding  the  festival,  not  within  the  week,  taken  as  a  whole/ 
preceding  that  in  which  the  festival  occurs.) 

2.  An  confessio  octava  die  ante  festivitatem  peracta  vi  hujus  indulti 
suffragetur   tantum  ad  unam   indulgentiam   lucrandam  ;  an  vero  per 
hanc  confessionem  aliae  etiam  lucrifieri   possint  indulgentiae,  quae  in- 
fra praedictum  tern  pus  occurrent,  et   ad  quas  lucrandas  sacramentalis 
confessio  caeteroquin  requireretur  ? 

Resp.:  Quoad  primam  partem,  Negative;  quoad  secundam  partem, 
Affirmative. 

II.  Utrum  cum  in  Bulla  vel  Brevi,  quo  conceditur  indulgentia,  con- 
fessio tanquam  conditio  sine  qua  non  praescribitur  necesse  sit  ut  sacra- 
mentalis absolutio  poenitentibus  detur  ad  indulgentiam  lucrandam  ? 

Resp.:  Negative. —  Decreta  295. 


DECRETUM  URBIS  ET  ORBIS. 

Post  editas  a  Sanctissimo  Domino  Nostro  Leone  Papa  XIII.  Ency- 
clicas  Litteras  Supremi  Apostolatus?  i  Septembris  MDCCCLXXXIII, 
et  Superiore  anno, 1  xxx  Augusti  MDCCCLXXXIV,  de  propagando 
et  celebrando  Beatissimae  Dei  Genitricis  Mariae  Rosario,  Sacra 
Rituum  Congregatio  per  Decretum  diei  xx  Augusti  praeteriti  anni 
MDCCCLXXXV/  ipso  Summo  Pontifice  annuente  et  imperante, 
statuit,  ut  quoadusque  tristissima  perduient  adjuncta,  in  quibus  versatur 
Catholica  Ecclesia,  ac  de  restituta  Pontifici  Maxim  i  plena  libertate 
Deo  referre  gratias  datum  non  sit,  in  omnibus  Catholici  Orbis  cathe- 
dralibus  et  parochialibus  templis,  et  in  cunctis  templis  ac  publicis 

1  THE  PASTOR,  Vol.  I.,  p.  353.     Ib.  Vol.  II.  p.  366.     Ib.  Vol.  IV.  p.  26. 


NOTICES  OF  BOOKS.  383 


oratoriis  Beatae  Mariae  Virgini  dicatis,  aut  in  aliis  etiam  arbitio  Ordi- 
nariorum  designandis,  Mariale  Ro-arium  cum  Litaniis  Lauretanis  per 
totum  mensem  Octobrem  quotidie  recitetur.  Jamvero  praesenti  anno, 
qui  Jubilalei  thesauro  ditatur,  idem  Sanctissimus  Dominus  Noster 
exoptans,  ut  quo  magis  ingruunt  publicae  et  privatae  calamitates,  eo 
firmiori  fiducia  et  proposito  auxilium  ac  remedium  quaeratur,  et  per 
Mariam  quassatur  a  Divina  Misericordia,  quae  totum  nos  habere  voluit 
per  Mariam  ;  per  hoc  Sacrae  ejusdem  Congregaticnis  Decretum 
Reverendissimos  locorum  Ordinarios  adhortatur,  ut  juxta  memoratas 
Apostolicas  Litteras  et  Decreta,  eorumque  tenore  in  omnibus  servato, 
Christifideles  ad  hujusmodi  pietatis  exercitium,  Deiparae  maxime  ac- 
ceptum,  atque  gratiarum  equidem  foecundum,  nee  non  ad  Sacramen- 
torum  aliorumque  salutarium  operum  frequentiam,  omni  sollicitudine 
advocare  et  allicere  studeant. 

Confirmando  iterum  Sanctitas  Sua  in  omnibus  sacras  indulgentias 
ac  privilegia  quae  in  prsecitato  Decreto  concessa  sunt  indulgere  in- 
super  dignata  est,  ut  in  iis  templis,  sen  Oratoriis,  ubi  ob  eorum  pau- 
pertatem,  Expositio  cum  Sanctissimo  Eucharistiae  Sacramento,  ad 
tramitem  Decreti  ipsius,  solemni  modo,  nempe  per  Ostensorium  fieri 
baud  valeat,  eadem  per  modum  exceptionis  peragi  possit,  prudenti 
jndicio  Ordinarii,  cum  Sacra  Pyxide ;  aperiendo  scilicet  ab  initio 
ostiolum  ciborii,  et  cum  ea  populum  in  fine  benedicendo. — Die  26 
Augusti  1886. 

D.  Card.  BARTOLINIUS  S.  R.  C.  Prcefedus. 

L.  »f«  S.  LAURENTIUS  SALVATI  S.  R.  C.  Secrelarius. 


NOTICES  OF  BOOKS. 


AU  publications  to  be  reviewed  or  noticed  under  the  above  heading  should  be  sent,  post  or 
expressage  paid,  direct  to  the  Editor,  Rev.  W.  J.  Wiseman,  Cranford,  N.  J. 

"  DlSSERTATIONES  SELECTS  IN  HlSTORIAM  ECCLESIASTICAM,  AUCTORE  BERNAR- 
DO JUNGMANN."  Tomus  vi.  Fr.  Pustet. 

This  new  volume  of  Dr.  Jungmann,  of  Louvain,  contains  seven 
dissertations  on  the  principal  subjects  of  Church  History,  from  the  time 
of  Boniface  VIII.  to  the  eve  of  the  so-called  Reformation.  All  of 
them  are  treated  with  the  usual  erudite  and  critical  knowledge  of  the 
learned  professor. 

Among  the  subjects  that  will  most  interest  American  students  of 
history,  we  shall  mention,  in  Diss.  xxx.,  the  discussion  on  the  famous 
bull  "Unam  Sanctam  "  of  Boniface  VIII.  From  the  circumstances 
and  the  context,  as  well  as  from  preceding  papal  constitutions,  the 


384  THE  PASTOR. 


author  proves  that  the  definition  proclaimed  by  Boniface  does  in  no 
way  deny  the  true  authority  of  the  civil  power.  Still  it  affirms  the 
proper  subordination  of  rulers  and  kings  to  the  authority  of  the 
Church,  not  as  individuals,  but  as  representatives  of  the  civil  society, 
especially  when  their  action  deviates  from  the  right  path. 

The  following  dissertation  treats  the  vexed  question  of  the  abolition 
of  the  Templars.  With  nearly  every  Catholic  writer — and  unbiassed 
non-Catholic  historians  as  well — Dr.  Jungmann  holds  what  he  had 
already  proved  in  a  German  pamphlet  on  the  matter,  that  the  Templars, 
although  not  corrupt  in  a  body,  as  their  enemies  pretend,  still  had, 
through  the  wickedness  of  many  of  their  brethren,  given  sufficient 
reasons  for  their  abolition.  The  harshness  and  cruelty  displayed 
against  them  by  Phillip  the  Fair,  in  spite  of  the  protestations  and  pre- 
cautions of  Clement  V.,  should  not  blind  the  eyes  of  the  reader  to  the 
infamy  which  their  own  confessions,  free  as  well  as  extorted,  had 
brought  on  the  order.  The  author  next  rejects,  as  worthy  of  no  con-* 
sideration,  the  pretention  of  freemasons,  etc.,  to  be  directly  sprung  from 
this  militant  religious  order  of  the  Church. 

The  condemnation  of  John  Huss,  in  the  Council  of  Constance,  is 
often  objected  to  Catholics  as  a  proof  of  the  spirit  of  intolerance  of 
the  Church.  Dr.  Jungmann's  xxxivth  dissertation  explains  and  vindi- 
cates the  action,  both  of  the  council  and  of  the  civil  authorities,  in  the 
matter.  He  easily  refutes  the  trite  calumny  that  the  Fathers  of 
Constance  taught  ihat  faith  need  not  be  kept  with  heretics. 

In  the  xxxvith  and  last  dissertation  a  chapter,  as  interesting  as 
it  is  brief— read  yEneas  Sylvius'  description  of  Vienna — is  devoted  to 
the  inquiry  into  the  causes  which  prepared  the  defection  of  the 
Protestants.  Among  them  are  given  the  growing  diminution  of 
reverence  to  the  Holy  See,  the  renaissance,  with  its  paganism  as  fostered 
by  the  Humanists,  the  corruption  of  morals,  both  in  the  clergy  and  in 
the  laity,  and  finally  the  hard  feelings  of  the  various  classes  of  society 
against  their  rulers,  many  of  whom  happened  to  be  bishops  or  abbots, 
and  thus  were  drawing  on  the  Church  the  odium  which  their  unfair  or 
harsh  treatment  of  their  subjects  but  too  frequently  created. 

No  one  who  has  read  Dr.  Jungmann's  dissertations  will  wonder  that 
his  work  was  recommended  as  a  text-book  for  seminaries  in  the  "  Plan 
of  Studies,"  recently  prepared  by  order  of  the  Third  Plenary  Council  of 
Baltimore.  That  he  may  as  successfully  and  fully  finish  the  three  and 
a  half  centuries  of  the  History  of  the  Church  that  yet  remain  as  he 
treated  the  first  fifteen  will  be  the  wish  of  all. 

H.  GABRIELS. 


INDEX  RERUM. 

THE  PASTOR,  VOLUME  IV. 

Absolution — The  word  Deinde  a  part  of  the  form,  not  a  rubric,  78.  —  not 
necessarily  required  when  confession  is  prescribed  for  an  indulgence,  287. 
Conditional  —  to  be  given  the  dying  but  unconditional  Extreme  Unction, 
330.  —  from  censures  reserved  speciali  modo,  375. 

Abstinence  in  Lent,  6. 

Act — The  Heroic  —  of  charity,  204. 

uAd  II II  t  II  ill  ''—Proper  and  legal  meaning  of  the  e  xpression  — ,  52. 

Alieiia  CCClesia— Missa  in  — ,  289,  377.     The  "  Tabellx  "  pro  — ,  310. 

Alleluia— Not  added  in  paschal  season  to  versicles  said  after  giving  Commun- 
ion in  black  vestments,  342. 

Alms — The  Jubilee  — ,  282. 

Altar— The  privileged  — ,  ?,  22,  33,  57,  205,  206.  Black  vestments,  when 
allowed,  a  condition  of  the  — ,  4,  58.  —  on  Tuesdays,  3.  What  precisely  is 
the  indulgence  of  — ,  5.  When  black  not  permitted  Monday  or  Tuesday,  the 
indulgence  of  the  altar  gained  by  the  mass  of  the  day,  Monday,  4. 

u  Amantissimi  "-The  Encyclical  — ,  107. 

6i  Amen  "  in  fine  formee  baptisrri   non  dicendum,  64. 

American  College,  Rome— Letters  Apostolic  regarding  — ,  28. 

u  Ang-elus"  in  Holy  Week,  173. 

Annus  sanctus,  149. 

Articulo  mortis.  In  — Meaning  of  the  expression  --,  209. 

Assistant  priests — Not  bound  to  themissa  pro  populo,  180,  184.  —  Rectori 
non  populo  dantur,  288. 

Atlianasiail  Creed—Is  —  said  on  the  octave  day  when  Holy  Trinity  is 
Titular?  16. 

Baptism — Dubious  — ,  63,  237,  327.  —  as  it  effects  the  validity  of  marriage, 
64,  327.  "  Amen"  in  fine  formse  — ,  64.  Water  for  — ,  153.  May  a  priest 
confer  —  on  a  child  at  request  of  its  Protestant  parents  ?  343. 

Bell,  to  be  always  rung  at  mass,  378. 

Benedict  XIV.—  Decree  regarding  "  Tametsi,"  195.  Declaratio — ,  in  the 
U.  S.,  166.  Rules  of—  for  jubilees,  119. 

Benedictio  in  Art.  Mortis,  209. 

Benediction  not  given  when  Communion  is  distributed  in  black  vestments, 
342. 

Benefice,  104. 

Black,  when  allowed  us  by  n.  20,  Faculty;  Form  I.,  3  —  a  condition  of  "the 
privileged  altar,  3,  4,  33,  58.  The  —  Fast,  122. 

Blase— Blessing  of  St.  — ,  89. 

Blessing— A  condition  of  the  papal  — ,  60.  —  of  St.  Blase,  £9.  —  ofaneo- 
presbyter,  285. 


INDEX  RERUM. 


Bishops— Bound  to  the  Missa  pro  populo,  172.  —  cannot  dispense  in  Lent 
per  generale  indultum,  6.  The  Papal  blessing  given  by  — ,60.  Titular  —not 
bound  to  apply  pro  populo,  169.  How  are  — -  to  prevent  honoraria  accumulat- 
ing, 20. 

Books,  Notices  of — Prselectiones  Juris  Canonici,  (Santi)  96.  Instructions 
and  Prayers  for  the  Jubilee,  127.  Aletheia,  (Ricards)  127.  Hoffmann's 
Catholic  Directory,  128,  191.  The  Altar  Manual,  128.  Studies  of  Family 
Life,  (Dtvas)  160.  Dissertationes  Selectre  in  Historiam  ecclesiasticam, 
(Jungmann)  188.  King  Edward  the  Sixth,  Supreme  Head,  (Lee)  190. 
Enchiridion  pro  Sacerdotibus,  (Foppiano)  191.  Commentarium  in  Facultates 
Apostolicas,  (Konings)  192.  The  Four  Gospels  examined  and  vindicated, 
(Heiss)  192.  The  Epistles  and  Gospels  for  Pulpit  Use,  ("  A  priest  of  the 
diocese  of  Fort  Wayne  ")  215  and  241.  Short  Papers  for  the  People,  (Moore) 
250.  The  Parnell  Movement,  ^O'Connor)  252.  Practical  Instructions  for 
new  Confessors,  (Salvatori)  254.  The  Theory  and  Practice  of  Melodeon 
Playing,  (Siegenberger)  319.  The  Life  of  Frederick  Lucas,  (Lucas)  346. 
The  Complete  Works  of  R.  Southwell,  S.  J.,  350.  A  Practical  Introduction  to 
English  Rhetoric,  (Coppens)  352. 

Camilla*  de  Lellis  and  St.  John  of  God,  316,  334. 

Candle — The  paschal  — ,  153. 

Canonical  erection  of  parishes,  259. 

Cardinal — An  American  — ,  286. 

Care  of  Souls— The  primary  — ,  180. 

Casus  Conscientia3,  (imptdimentum  impediens),  9. 

Catholic  Education,  212,  342. 

Causes,  Matrimonial,  34,  65,  185. 

Censures — The  —  reserved  speciali  modo,  375. 

Ceremonies — Of  Marriage,  88,  323.  —  ot  Good  Friday  when  Passion  is 
not  sung,  376.  —  of  Palm  Sunday,  ib. 

Charitable  Institutions,  23,  59. 

Charity— The  Heroic  Act  of  — ,  204. 

Civil  Marriage,  214. 

"Cogentes,"  cap.,  228. 

Commemorations— When  solemnity  transferred,  152.  — of  doubles  and 
semidoubles  when  simplified,  210.  The  Com.  pro  defunctis  in  Canon,  338. 

Communion,  "  per  modum  sacrificii,"  94.  —  at  Nuptial  Mass,  95.  —  of 
nuns,  184.  — on  Holy  Thursday,  340.  —  extra  missam,  what  color  stole, 
340.  —  immediately  before  or  after  a  Requiem,  342.  The  Paschal  —  wont 
suffice  for  the  Jubilee  — ,  341.  Blessing  not  given  after  — ,  342,  nor  the 
Alleluia  added  temp,  pasch.,  ib. 

Commutation  of  Matins  and  Lauds,  II.     —   of  Jubilee  works,  282,  337. 

Concursus,— A  species  of —  tolerated  in  some  places  ad  tempns,  178. 

Conditio  sine  qua  mm — Of  the  papal  blessing  given  by  bishops,  60.  — 'ot 
the  privileged  altar,  3,  57. 

Confirmation,  sponsors  in  —  341. 

Confessor — 343.      —  hearing  for  five  hours,  II. 

Confession,  before  marriage,  10.  Weekly  — ,  339,  287,  382.  — ,  of  converts, 
237.  —  for  an  indulgence,  286. 

Conscientia— Suspensio  ex  informata  — ,  174. 

Constitution,  "  Immortale  Dei,"  79,  1^9. 


INDEX  RERl'M  in 


Converts— Confession  of—,  237. 

Copula  incestuosa,  12. 

Corpus  Cliristi,  93,  366.     Solemnity  of  — ,  152,  231. 

Craniotomy,  53. 

Creed — The  Athanasian  — ,  16. 

Criminalis,  Processus,  48.     Prerequisites  to  instituting  — ,  51. 

Cremation,  313. 

Day — The  ecclesiastical  —  begins  at  midnight,  231. 

Dead— The    Memento  for  the  — ,  338. 

De  Angelis,  259. 

Deaf-Mutes,  272,  316. 

Debita,  opera,  341- 

Declaratio  Benedictina  in  the  IT.  S.,  196. 

<°t  Deinde"— The  word  Deinde  in  the  form  of  absolution,  78. 

Declarations  of  the  Sacred  Penitentiary,  120,  150. 

Decree  —Inter  plurimos,  (October  Devotions)  26.  —  Urbis  et  Orbis  regard- 
ing the  privileged  altar,  58.  —  "  Quoniam  "  of  Baltimore,  103.  --  "368" 
of  the  Second  Plenary  Council,  117,  258.  —  Urbis  et  Orbis  regarding  Jubi- 
lees, 119. 

Devotions— The  October  — ,  382. 

Dies  fixus,  15,  363- 

Dies  infra  octavam,  92 

"Dieslrae,"  i. 

Dies  octava,  93- 

Diocesan  Ordo,  225. 

Discussion— Topics  for  Clerical  — ,  321. 

Dispensation  ab  esu  carnium,  6.  —  Matrimonial  reticita  copula  incestu- 
osa,  12. 

Divorce  —Legal  — ,  186,  368  and  Vol.  in.  p.  40. 

Doubles  and  semidOUbleS,  when  simplified  on  feast  of  first  and  second 
class,  how  commemorated?  210. 

Doctors  and  Duellists,  13. 

Duelling,  13.     Co-operators  in  — ,  ia. 

Ecclesia  alieiia— Mass  in  — ,  289,  310. 

Ecclesiastical  Burial,  314-     Ecclesiastical  immunity,  28*. 

Education-  Catholic  — ,  212,  343.     —  of  deaf  mutes,  272,  316. 

Elizabeth,  St.,  of  Hungary,  59- 

Encyclical,  "  Immortale  Dei,"  79,  129.  —  "  Amantissimi,"  107.  —  "  Quod 
auctoritate,"  138.  -  "  Pontifices  Maximi,"  146. 

Erection— Canonical  —  of  parishes,  259. 

Excommunication— In  Const.  Ap.  Sedis    cap.   »  Cogentes,"  229. 
duellists,  13. 

"  Ex  informata  ''—Suspension  — ,  174. 

Extreme  Unction,  330.  Conditional  "  Si  vivis,"  ib.  —  for  children,  238, 
332.  —  in  lingering  illness,  331. 

Face— The  holy  — ,  379. 

Faculty,  Apostolic— Form  I.,  n.  20,  (the  privileged  altar)  I,  33. 

n.  27,  (power  to  dispense  by  general  indult  in  the  < use  of  flesh  meat)  6. 
Form  I.,  n.  26,  (Office  commuted  for  rosary)  u.  The  fifteen  decades  or 
five?  ib. 


iv  INDEX  RERUM. 


Faitll    -Every  denial  of —  not  heresy,  9. 

Fast — The  Jubilee  —  need  not  be  on  two  days  within  same  week,  203.  The 
black  per  se  required  for  Jubilee,  122.  Fast  of  a  religious  community  regu- 
lated by  the  ordinary,  not  the  confessor,  236. 

Feasts  perpetually  impeded  to  be  set  on  the  first  free  day  as  Dies  fixa,  15. 
How  arranged,  181.  When  transferred  without  the  solemnity  or  with,  151, 
231,  286.  Doubles  of  the  first  class,  92.  — of  the  second,  with  octaves,  ib. 
Rank  of  these  feasts,  ib. 

First  mass— Indulgences  gained  at  — ,  285.     First  "free  day,"   15,  365. 

Fixi,  dies,  15,  363 

Fori  privilegium,  229. 

Forum  externum—  Case  of  conscience  as  to  heresy  in  —  9. 

Free  day  -The  first  -,  15,  365. 

FruKtiilimi,  126. 

FnictllS  missa?— Solus  —  ministenans  applicatur,  167. 

Funeral— Mass  for  the  poor,  14.  Privileged  — ,  319.  -  of  a  Protestan.  not 
to  have  the  services  of  a  priest,  243. 

General  indult  from  fast  or  abstinence,  6. 

Gloves  not  to  be  worn  by  brides,  323. 

Godfather  of  baptism  not  to  be  sponsor  at  the  child's  confirmation,  341. 

Gross— Archbishop  — ,  327. 

Heiss— Archbishop  — ,  94. 

Heretic,  quoad  matrimonium,  9.     —  in  foro  externo,  ib. 

Heroic  Act,  204. 

Holidays— The  suppressed — ,  151.  (Catalogue  of  Urban  VIII.,  Vol.  in.,  359.) 

Holy  Name— Litany  of  — ,  283. 

Holy  Week.— "Angelas  "  in  — ,  173. 

Honoraria,  18.     Traffic  in  —  fort  iclden,  ib.     Collections  of  — ,  19. 

Hospitals -Patrons  of—,  23,  59,  316,  334. 

Hosts — The  two  small  —  at  nuptial  Mass,  94. 

Hungary — Encyclical  Quod  multum  to  the  bishops  of — ,  354. 

Imago  Sacri  Vultus,  379- 

"Immortale  Dei'7— The  Const.  — ,  79,  129. 

Immovability  of  rectors,  137. 

Immunity  of  clerics,  ("Cogentes")  228. 

Impeded — Feasts  perpetually  --,  151,  363. 

Impediment  mixtse  religionis,  owing  to  denial  of  faith,  9. 

Impeditur— Dies  primus  non  — ,  365 

Incestuosa  copula  reticita,  12. 

Indulgences — When  feast  is  transferred,  231,  286.  —  gained  by  work  alias 
debita,  341.  —  of  October  devotions,  27.  —  applicable  "  per  modum  suf- 
fragii,'' 126.  Indulgenced  prayers,  62.  — ante  et  post  missam,  21.  Indul- 
gence of  Jubilee,  "'  plenissima,"  • —  in  what  sense?  1^3,  126.  —  of  the  privi- 
leged altar,  how  applicable?  206.  The  "  day"  as  regards  — ,  begins  at  mid- 
night, not  at  first  Vespers,  231.  —  for  priests  on  occasion  of  their  first  mass, 
285. 

I  mill  It — General  —  for  use  of  flesh  meat  in  Lent,  6.  —for  weekly  confes- 
sion, 287. 

Infirm — The—  ami  weakly  people  can  use  meat  toties  quoties  in  Lent,  7. 


INDEX  RE  RUM. 


Informata  concentia— Ex  — ,  174. 

Instruction— On  Matrimonial  Causes,  34,  65.      —on  suspension    "ex  infor- 

mata,"   174.      —on    Tame tsi,  199.      —  on  public  schools,  232. 
Instruments  of  the  Passion— In  mass  of  the  -,  should  color  he  red  ,„• 

purple  ?  372. 

Interpellation — Necessity  of  giving  due  —  to  the  unbaptized  party  before 
another  marriage  can  be  validly  contracted,  77. 

Interrogatio  peenitentis,  333. 

Jubilee— The  —  of  1886,119,  138.  Rules  of  Benedict  XIV.,  119.  —  Fast, 
122,  203.  —  Alms,  203,  282.  Commutation  of  works  of  - ,  282,  337. 
Worksalias  debita  not  sufficient  for  —,341.  Noteson  — ,  120.  Object  of—, 
149.  Declrations  of  the  S.  Penitentiary  regarding  — ,  120,  150.  Faculties 
of  confessors  for  — ,  148.  (See  "  Notes"'on  — .) 

Judge — A  Catholic  —  and  divorce,  369. 

Knights  of  Labor,  1.54. 

Knock,— The  miracles  at  — ,  317. 

Konings— Father  — ,  154. 

Labor — Knights  of — ,  154. 

.Laborers  whose  work  is  exhausting  can  use  flesh  meat  at  all  meals  in  Lent 
when  it  is  allowed  once  to  all  by  the  regulations,  7. 

Lent— A  general  indult  for  — ,  6.      —  for  nuns,  239. 

Letter  Of  Leo  XIII. — On  the  Study  of  Literature,  373.  —  erecting  the  Am. 
College  of  Rome,  28. 

Litany— of  the  Holy  Name,  283.     -  of  La  Salette,  318. 

Literature— Study  of—,  373. 

Marriage— Causes,  34,  65,  185.  Dispensations  for  — ,  9,  12.  —  after  doubt- 
ful baptism,  64,  327.  Ceremonies  of — ,88,  323.  — Mass,  94.  — Com- 
munion, 95.  Defender  of — ,  187.  Civil  — ,  214.  Confession  before — ,  10. 
—  inter  non  baptizatos,  76. 

Mass — Funeral  —  of  the  poor,  14,  319.  Ceremonies  of  nuptial — ,323.  — i  ali- 
ena  ecclesia,  289.  —  propopulo,  97,  154,  161,  180,  184,  257.  (Also  Vol.  llf. 
359.)  Indulgences  on  occasion  of  first — ,285.  Bell  always  to  be  rung  at 
->  378. 

Matrimonial  Causes — Instruction  of  Propaganda  on  — ,  34,  65,  185. 
Matrimonial  Process,  ib.  Matrimonial  dispensations,  12. 

Meat — Use  of  flesh  —  by  general  indult  in  Lent,  6.  — ,  when  allowed  once  a 
day  to  all  by  the  Lenten  regulations,  may  be  used  Mies  quoties  by  those  ex- 
empt from  the  fast  ratione  setatis  laboris  aut  infirmoe  valetudinis,  7. 

Mermillod— Bp  — ,  285. 

Minors  can  use  flesh  meat  at  all  meals  on  the  days  it  is  allowed  once  to  all 
by  the  Lenten  regulations,  7. 

Missa  pro  populo— Vol.  HI.,  353,  Vol  iv.,  97,  154,  161,  169,  172,  180, 184, 
257.  (Catalogue  of  days  when  —  is  obligatory  in.  359).  —  in  aliena  ecclesia, 
289,  378.  The  Tabellse  — ,  310,  377. 

Missionaries,  167,  261. 

Miracles— The  —  of  La  Salette,  Knock  and  the  like,  317. 

Modllin— Communion  "per  —  Sacrificii,"  94.  Indulgences  "per  modum 
suffragii,"  126. 

Mondays— The  privileged  altar  on  — ,  3,  33.     Black  allowed  — ,  ib. 


• 
VI  INDEX   RERUM. 


Moral  Theology— Study  of  — ,  343. 

Mortis—"  In  articulo  "  — ,  209. 

Mlltes— Deaf  — ,  272,  316. 

t(*  N«  et  N.'1  in  the  canon  of  the  mass,  338. 

Name— Litany  of  the  Holy  — ,  283. 

New  offices  for  the  U.  S.,  59-     When  —  to  be  celebrated,  181. 

Nine  lesson  office— The  —meant  in  n.  20,  Faculty  Form  I.,  2,  5. 

"  Nonexpedire,"  equivelant  to  Can  not  or  Must  not- 1 

Notes— On  the  Jubilee,  120.     —  On  the  celebration  of  octaves,  91. 

Nouvelle  Revue,  266. 

Nlins— Communion  extra  dies  statutas,  184.  —  as  to  the  fast  in  Lent,  239.  Or- 
dinarius  of  — ,  184. 

Nuptial  mass,  94-  Commun&n  at  — ,  95.  Ceremonies,  88,  323.  The  two 
small  hosts,  94,  324. 

October  Devotions,  26.       —Indulgences,  27.     Decree  Inter  plurimos,  26. 

Octaves  — Notes  on  — ,  91.  The  feasts  having  — ,  ib.  The  five  privileged  — , 
93.  Octava  dies,  93. 

Office — Matins  and  Lauds  commuted,  II.  The  new  offices.  59,  181.  Votive 

not  said  within  octaves,  93. — ad  libitum,  367.  —  ommittendum,  379.  No 

office  carried  over  to  following  year,  367.  The  nine  lesson  —  meant  in  Fac- 
ulty n.  20,  Form  I.  2. 

Officilim  pastorale,  169.      —  an  ambiguous  expression,  173. 

Oilstocks,  332,  342. 

Onanismus,  333- 

Opera  defoita — Not  sufncent  for  Jubilee,  341.  Sufficient  for  other  indul- 
gences, ib. 

Oratorilim — Consecratum,  378.  —  Benedictum,  ib.  Titular  of — ,  ib.  Ordo 
to  be  followed  in  —  225. 

Order— New  privilege  granted  the  Third  —  of  St.  Francis,  208. 

Ordinary  of  Nuns,   184. 

Ordo— The  dicecesan  —  to  be  followed  in  all  public  churches  and  oratories,  225. 

Parish -Canonical  erection  of — ,    155,  259.     Concursus   for  a  vacant — ,  178. 

Parochi  in  St.  Louis,  158. 

Paschal' Candle,  153- 

Passion — Ceremonies  when  —  not  sung  Palm  Sunday  and  Good  Friday,  376. 
Color  of  vestments  in  mass  de  Instrumentis  Passionis,  372. 

Patrini  in  Confirmation,  341. 

Patrons— Of  Charities,  23,  59.      —  of  hospitals,  316,  334. 

Penitentiary- -Declarations  of  the  S.  — ,  120,  150. 

!)  All  questions  of  this  interpretation  was  removed  by  the  categorical  declara- 
tion of  the  Holy  Father  as  contained  in  a  declaration  of  S.  K.  and  U.  I.  made 
July  the  3Oth  last,  "  In  parecchie  diocesi  d'ltalia  e  irivalsa  1 '  opinione  che  sia 
lecito  il  concorso  alle  urne  politiche,  perche  la  S.  Penitenzieria  richiesta  in  pro- 
posito  ha  risposto  soltanto  non  expedire. 

"  A  togliere  ogni  equivoco  il  Santo  Padre,  udito  il  parere  di  questi  Eminen- 
tissimi  signori  Cardinali  inquisitor!  general!  miei  colleghi,  ha  ordinato  che  si 
dichiari  il  non  expedire  continere  un  divieto." — Acta  S.  S.  xix.  94. 

R.  Card.  MONACO. 


INDKX   RKRUM. 


"  Pontifices  max i mi  ''—The  encyclical  — ,  146.     (Jubilee  of  1879.) 

Poor— Funeral  mass  for  the  — ,    14.      Privilege  fur  funeral  mass  of  the  — ,  319. 
Prayer— Only  one  —   in    Requiems   car  tatse,  2  (and  Vol.  in.  j>.  217.)      Imlul- 

genced  — ,  62.     Indulgenced  — ,  ante  et  post  missam,  21.     •—  after  low  mass, 

34L 

Priests — Assistant  — ,  288.     —  not  bound  to  apply  pro  populo,  180,  184. 
Primary  care  of  souls,  180. 
Privilegium  altaris,  i,  3,  4,  22,  33,  57,  205,  206.    Not  two  but  only  one 

indulgence  gained  by  him  who,  besides  the   favor  in  n.  20,   Form  I,   has  the 
personal  privilege,  6.     —  fori,  229. 

Probability,  237.     —  of  baptism,  237,  327.    —  as  regards  marriage,  64,  327. 

ProCCSSUS — Criminalis,  48.     —  matrimonialis,  34,  65. 

Protestant — Priests  forbidden  to  officiate  in  any  way  at  funeral  of— ,342, 
or  baptize  the  child  brought  by  —  parents,  ib. 

Public  Schools,  212,  239,  343.  Instruction  regarding  — ,  232.  Calamitous 
results  of  — ,  358. 

"  Quod  ailCtoritate  "—Encyclical  — ,  138.     (Jubilee  of  1886.) 

'    Quod  milltuiii,"  354.     (Encyclical  to  the  bishops  of  Hungary.) 

"Quoniam"— The  Baltimore  decree,  — ,  103. 

Railfc— Of  feasts,  92.     —  of  Dedication  and  Titular,  93. 

KectOl'S— Immovability  of — ,  137. 

"  Regina  Coeli,"  said  at  noon  Holy  Saturday,  173. 

ReliCS— Of  Our  Lord,  379.     Sepulchre  in  altar  for  — ,  380. 

Religious,  in  Lent,  239. 

Requiems — Only  one  prayer  in  —  Cantatse,  2.  —  on  doubles  allowed  us  in 
virtue  of  Faculty,  n.  20,  Form  I.,  I,  3,  33.  Communion  immediately  before 
or  after  — ,  342.  — ,  the  blessing  not  given,  ib.  —  tempore  paschali,  ib. 

"  Rosarium  vel  alias  preCCS  "—Office  commuted  into  — ,  1 1.  Rosarium 
here  means  fifteen  mysteries,  ib.  —  limited  to  five  at  discretion  of  ordinary, 
ib. 

Rosary,  Holy — devotions,  26. 

Rules— Of  Benedict  XIV.  for  Jubilees,  119. 

Sacraments — Probability  in  regard  to  — ,  237.     Denial  of  — ,  212,  343. 

Sacrificii— Communion  per  modum  — ,  94. 

Salette,  La  —  The  miracles  of—,  317. 

School — The  School  question,  212,  239,  343.  Instruction  of  1875  regarding 
— ,  232. 

Sepulchre — For  relics  in  altars.  380. 

"  Serventur  rubricae,"  239. 

Sisters  (Nuns)— Communicating  extra  dies  statutes,  184.     —  fasting,  239. 

Solemnity — Indulgences  when  —  of  a  feast  is  transferred,  231,  286.  Com- 
memorations to  be  made  in  the  case,  151.  When  —  of  a  feast  transferred  to 
Sunday  all  masses  but  the  one  (the  parochial)  tam  publice  quam  privatim  are 
juxta  rubricas  occurrentes  seu  juxta  consuetum  ordinem,  153. 

Sponsi — An  teneantur  communicare  in  missa  nuptiali  ?  95.  — an  "per 
modum  sacrificii  "  ?  94. 

Standard  Time,  240. 

Stations  of  the  Cross— Not  covered  in  Passion  tide,  377. 

Stole— Color  of  —  for  communion  extra  missam  when  color  of  mass  purple,  340, 


vin  /ATM A'   RERUM. 

StOIies,  Altar — Kind  of  stone  permitted,  380.  Place  of  sepulchre  for  relics 
in  — ,  ib. 

Study— Of  Moral  theology,  343.      -  of  literature,  373. 

StlCCUrsalistS,  in  Belgiam  and  France,  105. 

"  SuffragH" — The  phi-ase  "per  moduni  suffragii,"  126. 

Suspension  "  ex  informata,"    174. 

Tabellae  pro  missa  in  aliena  ecclesia,  310,  377. 

"Tametsi  "—  In  the  U.  S.,  193.  Famous  Brief  of  Urban  XIII.,  194.  De- 
cree of  Benedict  XIV.,  195.  Instruction  on  —  ,  199.  Principles  to  be  followed 
regarding  application  of — ,  197- 

Till  quill i,  S.  J.—  Cardinal  — ,  166. 

Tliird  Order  of  St.  Francis— Privilege  granted  to  — ,  208. 

Time  — Standard,  240. 

Titulars-- Of  oratories,  378. 

Topics — For  clerical  discussion,  321. 

Translation  of  Feasts,  15. 

Trinity— Where  the  M.  H.  T.  is  Titular,  is  the  creed  to  be  said  at  Prime  in 
die  octava  ?  1 6. 

Tuesday — The  privileged  altar  allowed  on  —  when  black  is  forbidden  Mon- 
day,  3. 

Unction,  Extreme — Not  always  conditional  when  absolution  should  be  con- 
ditional, 330.  —  in  actu  peccati  morientes,  ib. 

Urban  VIII. — Famous  Brief  of  —  regarding  "Tametsi,"  194.     (Catalogue   of 

Vacant  parishes  —A  species  of  concursus  tolerated  ;n  some  places  for  — , 
178. 
Holidays  made  by  — ,  Vol.  III.,  359.) 

Validity  of  Marriage— When  baptism  doubtful,  64,  327.  —  between  per- 
sons  not  baptized,  76. 

Viaticum,  331,  367. 

Vicars  general  not  bound  to  apply  pro  populo,  184.  —  not  allowed  to 
take  cognizance  of  matrimonial  causes,  186. 

Vincent  de  Paul,  St.,  23. 

Votive- The  —  offices,  377. 

Water— Baptism  — ,  153. 

Weekly  confession,  287,  339,  382. 

Wigger— Rt.  Rev.  Bishop  — ,  226. 

Works— The  Jubilee  — ,  282. 


BX  801    .P3  Does  Not  Circulate 

v.4  SMC* 


The  Pastor  :  a  monthly 

journal  for  priests. 
AIP-2351  (arab)