Feriae Quintae in Coena Domini, silere postea debent donec initium fiat
ejusdem hymni angelici in Missa Sabbati Sancti.
12mo. Campana silere eodem temporis spatio omnino debent.
Caeterum, omnes Parochos et Ecclesiarum Regularium Superiores in Domino
rogamus ut, ea que hic praescripta sunt, quam accuratissime observari
curent, atque eo zelo quo pro gloria Dei et disciplinae ecclesiasticae
observantia flagrant, operam diligentissime navent, ut non solum in hac
Sacra Hebdomade, verum etiam per totius anni curriculum, omnes sacrae
caeremoniae et ritus ab Ecclesia sanciti, ea qua convenit dignitate et
decore, qui domum Dei decet, peragantur.
[+] PAULUS CULLEN.
_Dat. Dublini, Die 5 Aprilis, 1857._
DOCUMENTS.
I.
MONITA TO PROFESSOR UBAGHS, BY THE S. CONGREGATION OF THE INDEX.[1]
_Folium primum anni 1843, de quo sermo est in epistola ad Episcopos
Belgii ab Eminentissimo Cardinali Patrizi, secretario S. Inquisit. data
d. 11 oct. 1864._
R. D. Ubaghs, docet in Theodicea et interdum etiam in Logica sequentes
propositiones, quas S. Congregatio Indici praeposita emendandas esse
judicat.
I. "Haud posse nos in cognitionem cujusvis externae metaphysicae
veritatis venire (nempe quae respiciat ea quae sub sensus nostros non
cadunt), absque alterius instructione, ac in ultima analysi absque
divina revelatione".
Porro haec doctrina admitti nequit, quia sicut veritates internae et
mathematicae cognosci possunt operatiocinii, ut ipsemet auctor fatetur,
ita saltem possibile est veritates externas assequi, quotiescumque
necessario cum internis connectuntur; aut cum ipsae internae consistere
nequeunt non supposita aliqua veritate externa.
II. "Veritates externas metaphysicas demonstrari non posse". Vide
_Theod._, pag. 220, n. 413 et seq.
Jam vero veritates externae quandoque cum internis necessario copulantur,
tanquam effectus cum causa, et ideo per hanc connexionem demonstrari
possunt eo genere argumenti quod a posteriori vocatur, cujus certitudo
non minor illa est, quae per demonstrationem _a priori_ obtinetur.
III. "Dei existentiam minime demonstrari posse, Deum existere demonstrari
posse negamus". _Theod._, pag. 73.
Quae importuna doctrina ultro fluit ex opinionibus jam indicatis ipsius
auctoris.
IV. "Probationes existentiae Dei reduci ad quandam fidem, aut fundari in
hac fide, qua non tam videmus quam credimus, seu naturaliter persuasum
nobis est, ideam hanc esse fidelem, id quod evidentia mere interna
cernere non possumus". _Theod._, pag. 73.
Quae verba significare videntur potius credi quam demonstrari Dei
existentiam, quod quidem a vero omnino distat.
V. "Auctor omnes probationes veritatum externarum metaphysicarum reducit
ad sensum communem".
Quae doctrina admitti nequit, eo quod aliquae veritates externae
demonstrantur _a posteriori_ per veritates internas, absque illa relatione
ad sensum communem. Ita habentes conscientiam nostrae existentiae,
directe inferimus existere causam quae nobis existentiam contulerit;
seu ab una veritate interna deducimus aliam veritatem externam absque
interventu sensus communis.
Hae sunt praecipuae sententiae, quae in praedicto libro corrigendae
videntur. Monet igitur S. Cong. Rev. auctorem ut nova aliqua editione
librum emendandum curet atque interim in scholasticis suis lectionibus
ab iis sententiis abstinere velit.
_Folium alterum de quo sermo est in epistola Eminentissimi Cardinalis
Patrizi._
Pauca quaedam loca in opere quod a cl. viro G. C. Ubaghs a. 1841 Lovanii
editum est et inscribitur _Theodicea_, seu _Theologiae naturalis
elementa_, adnotanda esse videntur, ut doctissimus auctor additis
quibusdam illustrationibus obortas circa ejusdem operis intelligentiam
difficultates e medio tollere possit. Ac 1^o quidem memoranda sunt illa
quae pag. 73 habentur de Dei existentia: "Deum existere demonstrari posse
negamus, sed id certo certius probari etiam atque etiam affirmamus".
Omnis certe ambiguitas ex hoc loco tolleretur, si post vocem _demonstrari_
adderetur _a priori,_ quod conveniret cum iis quae tradit auctor in
_Logica_, p. 114, ed. tertia, de demonstrationis divisione, ubi ostendit
contra Kantianos demonstrationem a posteriori, jure ac merito veram
demonstrationem vocari. Auctor etiam, ibid. p. 105, haec habet:
"Demonstrare, si stricte intelligitur, idem est ac probare judicium certo
esse sicut effertur". Nemo autem negabit probationes existentiae Dei eam
vim habere, ut respondeant notioni strictae demonstrationis quae hic a
cl. auctore traditur.
2^o Ubi auctor ad examen vocat diversa argumentorum genera, quae ad Dei
existentiam demonstrandam afferri solent, quaedam habet quae observatione
digna videntur. _Theod._, pag. 86, de argumentis physicis loquens ait:
"Et licet tum recta ex rationalis naturae impulsu, etc., probari posset
eumdem esse potentia et intelligentia vere infinita, illud tamen ex
argumentis physicis solis et stricte spectatis secundum leges logicas
effici nequit". Pag. 87, de argumentis quae moralia dicuntur ita
se exprimit: "In his solis veram Dei infinitatem expresse contentam
esse, strictis logicae legibus nondum plane efficitur". Additis porro
quibusdam de argumento ex ente infinito, concludit: "Fide naturali et
spontanea quadam progressione continua suppleamus in quod ad accuratam
Dei notionem concipiendam, et ad veri Dei existentiam plene probandam
illi soli probationi logicae, si strictissime acciperetur, deesse
videretur". Tandem p. 89 legimus: "Probabiles quidem conjecturas facere
de prima causa vel de primis causis (nesciremus utique, utrum una aut
plures dicendae essent) deque earum proprietatibus possemus". In his
omnibus mens doctissimi auctoris paulo clarius explicanda videtur,
ne quis inde occasionem sumat vim elevandi argumentorum quae Dei
existentiam demonstrant.
3^o Clarissimus auctor, cap. 7, p. 3 _Theod._, profitetur se "magis
speciatim ac si fieri possit, paulo apertius _declarare velle_ ea quae
ad veritatem cognoscendam spectant". Quaedam tamen ibi leguntur, de
quorum intelligentia dubitationes oriri possent. Pag. 216, haec habentur:
"Veritatem internam immediate cognoscere possumus, externam non sine
interposita fide". Et pag. 219: "_Necesse est_ ... ut institutio aliena
nobis manifestas faciat veritates quae nec mere animi affectiones
sunt, nec sub sensus nostros externos cadunt". Plura alia ejusdem
generis ibi obvia sunt, quae contra mentem auctoris forte in alienos
sensus torqueri possent, et ad id adhiberi, ut vis humanae rationis
extenuaretur, et argumenta quae pro veritatibus externis demonstrandis
adhibentur ita infirmarentur, ut certitudinem illam minime afferrent,
quae in iis homini omnino necessaria est.
II.
RESCRIPT OF THE S. CONG. OF RITES TO THE BISHOP OF ST. BRIEUC ON THE
FORM OF SURPLICE TO BE WORN IN ADMINISTERING THE SACRAMENTS.
REVERENDISSIME DOMINE UTI FRATER,
Praecipuas curas quas Amplitudo Tua religiosissime impendere non cessat
ut iterum assumpta liturgia romana in ista tot nominibus commendabili
Briocensi diocesei integra servetur, non solum quoad rationem divinorum
officiorum et sacrosancti missae sacrificii, verum etiam in reliquis vel
functionibus ecclesiasticis, vel sacris caeremoniis, dum SS. D. N. Pius
Papa IX. et Sacra Rituum Congregatio cum gaudio comperiunt, Amplitudinis
Tuae zelum, et erga hanc sanctam apostolicam Sedem devotionem promeritis
laudibus, commendatione, praecipua extollunt. Cum vero impraesentiarum
Amplitudo Tua exponat, num, attentis addictissimi tui cleri votis,
recedere liceat a prudenter a te decretis de anno 1848 pridie idus
decembris quoad vestes adhibendas a sacerdotibus choro interessentibus
quin canonicali titulo sint insigniti, itemque in sacramentorum
administratione; ac proinde permittere _ut utantur cotta cum alis_, vel
_rochetto manicis destituto_, Sanctissimus item Dominus, cui fideliter
per me infra scriptum Sacrorum Rituum Congregationis prosecretarium
litterae Amplitudinis Tuae relatae fuerunt, per particulares hasce
litteras Amplitudini Tuae significandum praecepit, ut qua polles
religione et eloquio allabores, ut praescripta cotta cum manicis
largioribus juxta romanum morem omnino in choro utantur qui non sunt
canonici, quam tamen ad extremitates textili pinnato, vel alio ornatu
acu picto decorare liceat: verum in sacramentorum administratione
cotta cum stola, uti plura exigunt decreta et rituale requirit, omnino
adhibenda est.
Dum ita SS. D. N. mentem Amplitudini Tuae aperio, eidem diuturnam
exopto felicitatem.
Romae, 12 februarii 1852.
Amplitudinis tuae, uti Frater, A card. LAMBRUSCHINI, S. R. C. P.
LOCUS [+] SIGILLI.
III.
RESCRIPT OF THE S. CONG. OF INDULGENCES.
Inter dubia _de Translatione festorum_, quae N. huic Sacrae Congregationi
Indulgentiarum obtulerat enodanda, sequens propositum est:
Utrum Indulgentiam alicui festo adjunctam lucretur quisquis die ipsa
juxta Kalendarium Breviarii Romani, vel potius juxta Kalendarium
uniuscujusque dioecesis, Ordinis, etc. Item qui sodalitati cuicumque
nomen dederunt an Indulgentias acquirant die in qua festum celebratur
in Ordine regulari ad quem attinet dicta sodalitas, licet sit diversa
a die Kalendarii Romani, vel dioecesani?
Sacra Congregatio Indulgentiis sacrisque Reliquiis praeposita, in
generalibus comitiis habitis apud Vaticanas aedes die 29 augusti 1864,
praeviis consultorum votis, et re mature discussa, respondit:
"Indulgentiam acquiri a Christifidelibus die fixa et rite constituta
in sua dioecesi, a Regularibus Ordinibus die rite constituta in suo
Kalendario; a sodalitatibus vel die rite constituta in Kalendario Ordinis
cui adhaerent si hujus Indulgentiarum participes sint, vel in Kalendario
dioecesis, non tamen in utraque die".
Datum Romae ex secretaria ejusdem Sacrae Congregationis Indulgentiarum
die 29 augusti 1864.
ANTONIUS M. Card. PANEBIANCO, Praef.
LOCO [+] SIGILLI.
PHILIPPUS CAN. COSSA, substitutus.
IV.
DECISIONS REGARDING THE JUBILEE.
Sono pervenuti alla S. Penitenzieria i seguenti Quesiti:
1^o. Quei Vescovi che credono espediente far fruire nella prossima
Quareisma ai loro diocesani lo spirituale vantaggio del S. tere
Apostoliche degli 8. Decembre 1864, possono commutare i tre giorni dell'
ingiunto digiuno in altre opere pie; ovvero, ove Giubileo accordato dalla
Santita di N. S. Papa Pio IX. con Letper benignita della Santtia
Sua e dispensata l' astinenza dalle carni possono ingiungere detta
astinenza per tre giorni, non ostante il studetto indulto, e fermo
rimanendo il precetto del digiuno ecclesiatico?
2^o. Quei Vescovi nelle cui diocesi il tempo del Giubileo andase a cadere
durante il tempo Pasquale, possono dichiarare ai loro fedeli che colla
Comunione Pasquale resti sodisfatta la Comunione ingiunta pel Giubileo?
3^o. Molto giovando a dispore i fedeli all' aquisto delle indulgenze
del Giubileo una fervorosa preparazione merce le Sante Missioni, ed
altronde non essendovi in Diocesi tanti Operaj da percorrerla in un Mese;
ovvero, stimandolo i Vescovi piu opportuno pel bene spirituale dei loro
diocesani, possono i medesimi designare diversi mesi pei diversi Luoghi
della Diocesi, sempre pero dentro l'anno 1865?
4^o. Nelle Lettere Apostoliche del 26 Marzo 1860 il Sommo Pontefice
riservo a Se, e Suoi Successori l'assoluzione dalle Censure per coloro
che mandarono ad effetto la ribellione ed usurpazione dei Dominj Pontificj
non che dei loro Mandanti, fautori, cooperatori, consiglieri, aderenti,
esecutori ecc. Ora colle amplissime facolta che si consedono ai Confessori
in occasione del Santo Giubileo, di cui parlano le sopraindicate Lettere
Apostoliche delli 8. Decembre 1864 e quelle del 20 Novembre 1846 s'intende
tolta la suddetta riserva aposta nella detta Bolla del 26 Marzo 1860?
S. Poenitentiaria, facta praemissorum relatione Sanctissimo Domino
Nostro Papa Pio IX., juxta Ejusdem Sanctissimi Domini mentem, respondet.
Ad 1^{um} Per jejunium Quadragesimale, etiamsi adsit necessitas utendi
lacticiniis, satisfit duplici oneri.
Ad 2^{um} Affirmative.
Ad 3^{um} Ex novo Indulto Sanctissimi, affirmative.
Ad 4^{um} Negative, et recurrendum esse ad Locorum Ordinarios, qui
providebunt juxta Instructiones.
Datum Romae in S. Poenitentiaria die 20 Januarii 1865.
A. M. CARD. CAGIANO MAJOR POENIT.
G. BALLARATI S. P. Secretarius.
Concordat cum originali.
[+] PAULUS CULLEN, Archiepiscopus.
NOTICES OF BOOKS.
I.
_Letters to the People of the World on a Life of Pleasures._ By
V. Dechamps, of the Congregation of the Holy Redeemer. Paris: 36
Rue Bonaparte.
The author of this work draws a picture of the life which those who
devote themselves altogether to the pursuit of pleasure are accustomed to
lead, and describes the dangerous character of the amusements sanctioned
by the pleasure-loving and fashionable society of the present day,
which seems to have forgotten the teaching of the Gospel, that any
one who wishes to be the disciple of our Lord must deny himself, and
crucify his perverse appetites and inclinations.
Probably there are persons who, through levity or want of reflection,
allow themselves to be carried too far in the search of earthly
amusements, and yet keep up a certain spirit of religion, and
occasionally perform good works. However, admitting those exceptions,
you will find that in general gentlemen and ladies who enter on what
is called a life of pleasure, and who determine to gratify every whim
for amusement, if their conduct be closely examined, appear to live as
if they had no souls, or as if they were made solely for the purpose of
enjoying earthly delights. Forgetting their Creator, never reflecting on
our hope of future happiness, never raising their thoughts to Heaven,
bent down to Earth, they spend their days in idleness or in useless
occupations, and their nights at theatres or in other distracting,
dangerous, or corrupting amusements. When they wish to pass away a
tedious hour, they may take up a book, but it will be nothing more
serious than a novel, or a romance, or something calculated to corrupt
the heart or pervert the mind. Like gaudy butterflies, they flit from
flower to flower in their hour of sunshine, but do no good, and leave
no trace of utility behind them. What a dreadful account will they have
to render to their Creator for having wasted away the precious time and
the good gifts which he gave them that they might be usefully employed
both for this world and the next!
The class of votaries of pleasure to whom we refer is accurately
described by the inspired writer of the Book of Wisdom: "Come, say they,
and let us enjoy the good things that are present, and let us speedily
use the creatures as in youth: let us fill ourselves with costly wine
and ointments, and let not the flower of the time pass by us: let us
crown ourselves with flowers before they be withered: let no meadow
escape our riot"--(_Wisdom_, ii. 6).
The consequences of such a life of pleasure are very fatal; those who
engage in it think of nothing but self, forget the rights and interests
of others, and become cruel and hard-hearted. When the Romans abandoned
their ancient simplicity, and became disciples of the effeminate Epicurus,
we learn from history that they were accustomed to have gladiatorial
combats at their banquets, so that whilst indulging in the pleasures
of the table, they might glut their eyes with the sight of unfortunate
men murdering one another. It is also related that in the times of the
greatest pagan refinement in Rome, masters sometimes put their slaves
to death, in order that the muraenas and other fishes which they kept
in artificial lakes, might be made more delicate and grateful to their
taste by feeding on human flesh. It was also, we are not to forget,
in a ball-room, in the midst of pleasures, that a dancing-girl, the
daughter of Herodias, petitioned Herod to grant her the head of St. John
the Baptist in a dish.
This tendency of those who abandon themselves to earthly pleasures is
confirmed by the testimony of the same inspired writer whom we have just
quoted. According to him, they say within themselves, "Let none of us
go without his part in luxury; let us everywhere leave tokens of joy;
for this is our portion and this our lot. Let us oppress the poor just
man, and not spare the widow, nor honour the ancient gray hairs of the
aged. But let _our strength be the law of justice, for that which is
feeble is found to be little worth_"--(_Wisdom_, ii. 9). How often are
these words illustrated in our own days! Men who throw away thousands on
horse-racing, gambling, the theatre, and fashion, frequently persecute
the poor, deprive them of their just rights, and envy them not only the
smallest enjoyment, but even the necessaries of life. Many political
economists go still farther, and endeavour to exterminate the poor
altogether, lest their rags and their suffering should offend the
eye of the wealthy. Indeed in the present day and among ourselves,
"_strength is the law of justice_", and the artizan and labourer are
looked on as mere instruments to promote the wealth and pleasures of
others; "for that _which is feeble is found to be little worth_".
Having treated of a life of pleasures in general, the learned Redemptorist
examines some of the amusements now in vogue, and treats at considerable
length of modern dances, proving that many of them ought not to be
tolerated in Christian society. St. Francis de Sales, indeed, and
St. Alphonsus, both remarkable for their charity and meekness, admit
that dances may be allowed when conducted with Christian moderation
and propriety; but where scandal is given, either by immodest dresses,
or gestures, or movements, and where there is danger of sin, they
prohibit such amusements altogether. Gury, in his valuable compendium
of moral theology, having quoted the authority of those saints, adds:
"It is clear that dances rendered immodest by the dresses or the nudity
of the persons engaged in them, or by the character of their movements
or gestures, are grievously unlawful. To this class of dances are to
be referred the polka, the waltz, the galop, and other similar modern
introductions". He adds: "In practice, as they are generally very
dangerous, all dances in which persons of different sexes engage are to
be prevented as much as possible. Hence, parish priests and confessors
should endeavour to withdraw their subjects and penitents from them".
Our author confirms the teaching of Gury by the authority of several
French and Belgian bishops. The venerable Archbishop of Lyons, Cardinal
de Bonald, writing on this matter, says: "If you assist at a modern ball,
will you not be tempted to inquire whether it is not a pagan spectacle
to which you have been invited? Looking round in search of modesty,
decency, or even propriety, you will not know where to rest your eyes,
in the midst of shameless nudities and of lewd and slippery dances. Such
assemblies ought not to be called Christian: they are unworthy of
that name.... We are not surprised that the dances referred to have
been carried from the great cities even to the remotest villages,
for it was to be expected that the powers of Hell would endeavour to
propagate a fashion, the origin of many evils, and well calculated to
excite passions that cause many bitter but useless tears".
The Bishop of Gand says: "Many who take part in modern fashionable dances
justify themselves by the necessity in which they are placed; they must
do as others do; they must keep up to the fashion of the day. Let such
persons enter into themselves for a moment before the crucifix: there
they will learn that Christ has not said, I am the custom or the fashion,
but I am the way, the truth, and the life; that He has declared that no
one can serve two masters; and that on the last day He will judge us, not
according to the laws of fashion, but by the precepts of the Gospel--not
by the example of others, but by the promises of our baptism".
The same bishop continues: "I see with grief that a rage for amusement
induces Christian mothers to bring their daughters into assemblies where
immoral dances are carried on. These same females sometimes exteriorly
profess piety, and even approach the sacraments. They pretend that they
do so under the direction of their confessors. I cannot believe their
statement. No confessor could tolerate such abuses: doing so he would
cooperate, by a culpable negligence, in the scandals given by such
penitents, and would entail a great responsibility on his conscience
before God".
These words of the zealous bishop prove that those who have the care
or direction of souls ought to be most active in preventing scandalous
dances, which give occasion to so many sins. Certainly those who indulge
in such amusements are not worthy to be united to the Immaculate Lamb
of God by receiving the sacrament of the Blessed Eucharist, until they
determine to abandon their bad habits.
Many who take part in modern dances, and who spend their nights in the
excitement of the polka and the waltz, say that they are not conscious
of having committed sin, and that they have a right to approach the
sacraments. Our author would not believe their assertions or admit their
claims. They appear to forget that there is such a sin as the waste of
time, such a sin as scandal. Though imagining themselves free from guilt,
they may have been the occasion of the spiritual ruin of others by their
example, or by their improper dresses, and have a grievous responsibility
on their souls. Anyhow, it is not edifying that persons who during the
week continually indulged in vanity or impropriety of dress, and in
dangerous amusements, should be freely allowed to approach the holy
altar on Sundays. Spiritual directors must take care not to render
themselves, by their laxity, responsible for the sins of others.
Though their penitents say they committed no sins themselves, yet that
is not sufficient. It must be seen whether they have not made others
commit sin, or at least put them in danger of doing so.
A translation of the work of Father Dechamps into English would serve
to give accurate ideas on modern fashions, and to correct prevalent
abuses. Indeed, everything ought to be encouraged that tends to check
the growth of an effeminate spirit and the extravagant love of costly
and corrupting fashions, which cannot fail to bring great scourges on
the world.
II.
_Obnoxious Oaths and Catholic Disabilities: A Speech of Sir J. Gray,
etc._ Fowler, 3 Crow Street, Dublin, 1865.
Sir J. Gray deserves great credit for the force and learning with which
he has brought the question of obnoxious oaths before the public. Every
one is aware that for nearly three centuries the Catholics of Ireland
were reduced to a state of thraldom by the operation of such oaths;
for unless they consented to renounce upon oath some of the most
sacred doctrines of religion, they were excluded from all the rights
of citizens. This was the system adopted to propagate and uphold
Protestantism, which still pretended to leave to every individual the
right of judging for himself. The anti-Catholic oaths have latterly
been set aside; but Catholics are still required to take useless oaths,
apparently introduced for the purposes of annoyance and insult, before
they can occupy any public office. Such useless and offensive swearing
ought to be put an end to.