Bull which commences "Pia mater", published on the 5th April, 1747. To
each bishop who has once obtained from the Holy See the privilege of
imparting indulgences _in articulo mortis_, he grants the power of
communicating the same faculty to such priests subject to his
jurisdiction as he may desire. In a rescript of the Propaganda, dated
5th April, 1772, Clement XIV. extends that privilege very considerably
for all countries where Catholics live mixed up with persons of other
religious denominations; and when it happens that no priest can be
found to grant the indulgence in the usual form, his Holiness, in the
abundance of his charity, grants a plenary indulgence to all who
invoke the holy name of Jesus at least in their heart, and who with
Christian humility and resignation receive death from the hand of God,
commending their souls into the hands of their Creator.
In order that the valuable privilege granted to the prelates of the
Church and to the faithful in general may be known to all, we publish
the rescript of Clement XIV., as it is found in Dr. Burke's _Hibernia
Dominicana_, Appendix, page 936:--
"Ex Audientia Sanctissimi D. N. Clementis Papae XIV. habita 5
Aprilis 1772.
"Ne Christifidelibus, inter Hereticos, et Infideles, in
qualibet Orbis parte degentibus, et in ultimo vitae
discrimine, constitutis, ea spiritualia auxilia desint, quae
Catholica pia mater Ecclesia filiis suis a saecula
recedentibus solet misericorditer impertiri: Sanctissimus
Dominus Noster Clemens, divina Providentia Papa XIV., me
infrascripto sacrae Congregationis de Propaganda Fide
Secretario referente, pro eximia caritate, qua illos fraterne
complectitur, omnibus et singulis RR. PP. DD. Patriarchis,
Archiepiscopis, Episcopis, Vicariis Apostolicis, necnon RR.
Praefectis seu Superioribus missionum tam Cleri Saecularis,
quam Regularis, inter Infideles et Hereticos, ut supra, modo
existentibus, seu quocumque tempore extituris peramanter
concedit facultatem impertiendi benedictionem, cun
Indulgentia plenaria fidelibus praedictis, ad extremum agonem
redactis: Cum ea etiam extensione ut facultatem hujusmodi
Sacerdotibus, et respective missionariis, eorum jurisdictioni
subjectis, pro locis tamen suarum Dioceseum, vel pro
missionum districtibus tantum, communicare possint et
valeant: dummodo in hac benedictione impertienda servetur
formula prescripta a San. Mem. Benedicto XIV. in
Constitutione data 9 Aprilis, 1747, quae incipit _Pia mater_,
inferius registranda.
"Quoniam autem facile continget ut aliqui ex praedictis
Christifidelibus, ex hac vita decedant, quin Ecclesiae
Sacramentis fuerint muniti, et absque Sacerdotis cujuslibet
assistentia; ideo Sanctitas Sua, de uberi apostolicae
benignitatis fonte, etiam illis plenariam Indulgentiam
elargitur, si contriti nomen Jesu, corde saltem,
invocaverint, et mortem de manu Domini, ea qua decet,
christiana animi demissione, et spiritus humilitate
susceperint, animamque in manus Creatoris sui commendaverint.
Quae prostrema Decreti pars ut Christifidelibus omnibus
innotescat, eam in suis dioecesibus, ac missionibus,
Antistites, et Superiores memorati identidem, et praesertim
sanctae Visitationis tempore publicare curent et satagant.
"Datum ex aedibus Sac. Congregationis praedictae, die 5
Aprilis, 1772.
"Stephanus Borgia, Secretarius".
II.
THE STATIONS OF THE CROSS FOR THE SICK.
The Holy See has long since granted to the general, the provincials
and guardians of the Franciscan order, the faculty of blessing
crucifixes, to enable sick persons, prisoners, and others, unable for
lawful reasons to make the stations of the cross, to gain all the
indulgences of the said stations.
Such persons have only to recite twenty times, the _Pater_, _Ave_, and
_Gloria_, before the cross thus blessed, and which they are required
to hold in their hands during these prayers.
Pius IX. in the following brief extends this faculty to those who in
the Franciscan convents take the place of the guardians, when these
latter for any reason are called away from home.
"Pius PP. IX.--_Ad perpetuam rei memoriam._--Exponendum nuper
Nobis curavit dilectus Filius Raphael a Ponticulo Minister
Generalis ut praefertur Ord. Fr. Min. S. Francisci jam alias
ab hac Sancta Sede facultatem concessam fuisse, cujus vi
fideles vel infirmi vel carcere detenti aliave legitima causa
impediti, recitantes viginti vicibus Orationem Dominicam,
Salutationem Angelicam, et Trisagium ante Crucem, quam manu
tenere debeant, benedictam a Ministro Generali Ord. Min. S.
Francisci, vel Provinciali, aut a Guardiano quocumque dicti
Ordinis indulgentiam Stationum Viae Crucis seu Calvariae
lucrari valeant. Cum vero ut idem dilectus Filius Nobis
retulit in nonnullis Regionibus Conventus praesertim recens
erecti existant, qui Guardianos non habeant, sed Superiores
qui Praesides nominantur, aut etsi habeant saepe eveniat ut
vel Sacris Ministeriis, et spirituali proximorum commodo, aut
etiam aliis negotiis peragendis operam impensuri a
respectivis Conventibus per aliquod temporis spatium abesse
debeant, quo tempore eorum vices gerunt, qui Vicarii
Conventus nuncupantur, hinc fit ut saepe in dictis Regionibus
nullus Frater ex eodem Ordine praesto sit auctoritate
praeditus, quo piis fidelium votis et spirituali consolationi
satisfieri possit. Quare praefatus Minister Generalis enixe
Nobis supplicavit ut in praemissis opportune providere ac ut
infra indulgere de benignitate Apostolica dignaremur. Nos
fidelium commodo, quantum in Domino possumus consulere, et
piis hujusmodi precibus obsecundare volentes Praesidibus nunc
et pro tempore existentibus in Conventibus Fratrum Ord. Min.
S. Francisci, qui Guardianos non habent, nec non Vicariis
Conventuum ejusdem Ordinis, qui absentibus Guardianis
respectivi Guardiani vices gerunt, facultatem memoratam, quae
ab hac Sancta Sede alias Ministro Generali, Provinciali, et
cuivis Guardiano praedicto Ministro Generali subdito concessa
fuit benedicendi Cruces cum adnexis Indulgentiis Stationum
Viae Crucis seu Calvariae, dummodo tamen omnia quae
praescripta sunt ab eis serventur, tenore praesentium
auctoritate Nostra Apostolica in perpetuum concedimus et
elargimur. In contrarium facien. non obstan. quibuscumque.
"Datum Romae apud S. Petrum sub Annulo Piscatoris die XI.
Augusti MDCCCLXIII. Pontificatus Nostri Anno Decimoctavo.
"Loco + Sigilli.
"Pro Dno. Card. Paracciani-Clarelli.
"_Io. B. Brancaleoni Castellani Substitutus._
"Praesentes Litterae Apostolicae in forma Brevis sub die 11
Augusti 1863 exhibitae sunt in Secretaria S. C.
Indulgentiarum die quinta Septembris ejusd. anni ad formam
Decreti ipsius S. C. die 14 Aprilis 1856. In quorum Fidem
etc. Datum Romae ex Eadem Secretaria die et anno ut supra.
"_Copia Originali conformis._
"_A. Archipr. Prinzivalli Substitutus_".
III.
LETTER OF CARD. PATRIZI TO THE BISHOPS OF BELGIUM, ON SOME DOCTRINES
TAUGHT AT LOUVAIN.
Illustrissime ac Reverendissime Domine uti Frater,
Quum non levis momenti sit pluribus ab hinc annis istis in regionibus
agitata quaestio circa doctrinam a nonnullis Universitatis Lovaniensis
doctoribus traditam de vi nativa humanae rationis, Sanctissimus D. N.
qui in Apostolicae Sedis fastigio positus advigilare pro suo munere
debet, ne qua minus recta doctrina diffundatur, quaestionem illam
examinandam commisit duobus S. R. E. Cardinalium conciliis, tum S.
Officii tum Indicis. Jam vero cum esset hujusmodi examen instituendum,
prae oculis habitae sunt resolutiones quae sacrum idem concilium
Indicis edidit, jam inde ab annis 1843 et 1844, posteaquam ad illius
judicium delata sunt opera Gerardi Ubaghs in Lov. Univ. doctoris
decurialis, in primisque tractatus logicae ac theodiceae. Etenim sacer
ille consessus mature adhibita deliberatione duobus in conventibus
habitis die 23 mens. Jun. An. 1843, ac die 8 Aug. an. 1844, emendandas
indicavit expositas tam in logica quam in theodicea doctrinas de
humanarum cognitionum origine sive ordinem metaphysicum spectent sive
moralem, et illarum praesertim quae Dei existentiam respiciant. Id
sane constat ex duobus notationum foliis, quae ex ejusdem sacri
consessus sententia Gregorii XVI. SS. PP. auctoritate confirmata ad
Emum. Card. archiep. Mechliniensem per Nuntiaturam Apost. transmissa
fuerunt, monendi causa auctorem operis--_ut nova aliqua editione
librum suum emendandum curet, atque interim in scholasticis suis
lectionibus ab iis sententiis docendis abstinere velit._--Quae duo
notationum folia, modo res spectetur, simillima omnino sunt; si namque
in folio posteriori aliqua facta est specie tenus immutatio, id ex eo
repetendum est, quod auctor accepto priori folio libellum die 8 Dec.
an. 1843, Emo. Archiepiscopo tradidit, quo libello doctrinae suae
rationem explicare atque ab omni erroris suspicione purgare
nitebatur. Quem sane libellum, licet idem Emorum. Patrum concilium
accurate perpendisset, minime tamen a sententia discessit, atque adeo
tractatus illos ac nominatim tractatum de Theodicea, qui typis
impressi in omnium versabantur manibus, atque in Universitate aliisque
scholis publice explicabantur, corrigendos judicavit. Fatendum quidem
est, post annum 1844 nonnullos intervenisse actus, quibus praedicto
Lov. doctori laus tribuebatur, perinde ac si in posterioribus sui
operis editionibus sacri consessus voto ac sententiae paruisset, sed
tamen uti firmum ratumque est bina illa notationum folia post sacri
ejusdem concilii sententiam SS. P. auctoritate comprobatam fuisse
conscripta, ita pariter certum est, posteriores illos actus
haudquaquam S. consessus, multoque minus SS. P. continere sententiam,
quod quidem actus illos legentibus videre licet. Quae quum ita sint,
necessarium investigare ac perpendere visum est, num memoratus Lov.
doctor in editionibus logicae ac theodiceae, quas post diem 8 mens.
Aug. an 1844 confecit, accurate sit exsequutus quod a S. Concilio
libris notandis inculcatum ei fuit in memoratis notationum foliis per
Card. archiepiscopum eidem auctori transmissis. Hujusmodi porro
instituto examine rebusque diu multum ponderatis, memorati cardinales
tum qui S. Inquisitioni tum qui libris notandis praepositi sunt,
conventu habito die 21 sept. proxime praeteriti _judicarunt recentes
eorumdem tractatuum editiones minime fuisse emendatas juxtas praedicti
sacri consessus notationes, in iisque adhuc reperiri ea doctrinae
principia quae uti praescriptum fuerat, corrigere oportebat_.
Quod quidem auctor ipse recenti in epistola ad Emum. Card. Ludovicum
Altieri praef. S. C. libris notandis missa aperte fatetur. Scribit
enim quatuor adhuc se publicasse theodiceae editiones, 1{o} nimirum
an. 1844, quae primitus subjecta est S. Sedis judicio; 2{o} an. 1845,
typis impressam haud ita multo post notationes a S. Card. consessu
propositas. Utraque vero editio, quemadmodum suis ipse verbis fatetur
auctor, _similes prorsus sunt, idem capitum, paragraphorum et
paginarum numerus, eaedem locutiones; hoc solum differunt, quod
secunda editio aliquot diversi generis notas et paucas phrases
incidentes continet, quae simul paginas forte duodecim implere
possint. Editiones vero, ut ipse prosequitur, tertia an. 1852, et
quarta an. 1863, etiam in se similes sunt et a praecedentibus, si
formam exteriorem, non doctrinam spectes, multum differunt._ Ad
logicam porro quod spectat, cum illius tractatum iterum typis
mandavit, post acceptas S. consessus notationes haec in praefatione
significavit: _Quantuncumque scripta immutaverim, nunquam minime
recedendum esse duxi a principiis, quae in primis editionibus
assumpseram, quae tamen repudiare vel mutare me non puderet, si illa
falsa vel minus recta esse quisquam ostendisset._--Hinc pariter
memorati Cardinales judicarunt, exsequendum ab auctore esse quod
minime adhuc praestitit, nimirum emendandam illi esse expositam
doctrinam in cunctis iis locis seu capitibus quae S. consessus
librorum notandorum judex minus probavit, juxta notationes in
supradictis duobus foliis comprehensas et _peculiariter in primo,
utpote quod rem apertius ac distinctius explicat_. Ex quo tamen
haudquaquam intelligendum est probari doctrinas reliquas, quae in
recentioribus operum praedictorum editionibus continentur. Hanc porro
Emorum. Patrum sententiam SSmus. D. N. Pius IX. auctoritate sua ratam
habuit et confirmavit.
Quae cum ita se habeant, dum Emus. Car. Mechliniensis juxta demandatas
ei partes memoratum doctorem Gerardum Casimirum Ubaghs admonebit
officii sui eique vehementius inculcabit, ut doctrinam suam ad
exhibitas S. consessus notationes omnino componat, erit vigilantiae
tuique studii pastoralis una cum archiepiscopo aliisque suffraganeis
episcopis omnem dare operam ut hujusmodi Emorum. Patrum sententia
executioni nulla interjecta mora mandetur, _neque in ista Lovan.
Universitate_, quae ab Archiep. Mechl. et suffrag. antistitum
auctoritate pendet, _neque in seminariorum_ scholis aliisque lyceis
illae amplius explicentur doctrinae, quae uti primum ad Apost. Sedis
judicium delatae fuerunt, visae sunt a scholis catholicis amandandae.
Haec significanda mihi erant Emorum. Patrum nomine Amplitudini Tuae
cui fausta omnia ac felicia precor a Domino.
Amplitudinis Tuae
Addictissimus uti Frater,
C. Card. Patrizi.
Romae d. 11 Oct., 1864.
NOTICES OF BOOKS.
I.
_Juris Ecclesiastici Graecorum Historia et Monumenta, jussu
Pii IX. Pont. Max._, Curante I. B. Pitra, S. R. E., Card.
Tom. I. a primo p. C. n. ad VI. saeculum. Romae, Typis Collegii
Urbani. MDCCCLXIV. 1 vol. fol. pagg. lvi.-686.
The vast erudition which has made the name of Cardinal Mai for ever
illustrious in the history of ecclesiastical literature, reappears in
Cardinal Pitra, whom the wisdom of Pius IX. has lately called to be
honoured by, and to do honour to, the Roman purple. The book before us
is worthy of the reputation of the learned Benedictine, to whom we owe
the _Spicilegium Solesmense_, and in whose person the best glories of
the _Maurini Editores_ have been revived. As the title imports, the
volume is divided into two parts, one being devoted to the monuments,
the other to the history, of the Greek ecclesiastical law. Of these
monuments there are two distinct classes. The first contains all such
as may be styled _juris apostolici_, viz., the canons of the apostles,
their constitutions _de mystico ministerio_, their sentences, the acts
of the council of Antioch, select portions of the apostolic
constitutions, penitential canons, and the eight books of the
constitutions. The second embraces the canons of councils held during
the fourth and fifth centuries--the councils of Nice, of Ancyra, of
Neo-Caesarea, of Gangre, of Constantinople, of Ephesus, and of
Chalcedon. Next follow the canonical epistles of the Fathers--viz.,
two letters of St. Dionysius of Alexandria, one to Basilides, the
second to Conon, which latter is here published for the first time.
The canons of St. Peter of Alexandria, derived from two sermons on
Pentecost and Easter; the canonical letter of St. Gregory of
Neo-Caesarea, and his exposition of faith; three epistles of St.
Athanasius; the epistles of St. Basil the Great to Amphilochius, to
Gregory the Priest, to the chor episcopi, and to the bishops; the
epistle of St. Gregory of Nyssa to Letorius; the canonical replies of
Timothy of Alexandria; the edict of Theophilus of Alexandria,
concerning the Theophaniae; the commonitorium to Ammon; the declaration
concerning the Cathari, and his replies to the bishops Agatho and
Menas, all by the same Theophilus; the three letters of St. Cyril of
Alexandria, to Domnus, Maximus, and Gennadius; and finally, two
catalogues of the inspired books, drawn up in verse by St. Gregory
Nazianzen. These precious monuments are given both in their original
language and in a Latin version. The text of the original is as
perfect as a patient collation of MSS. and editions could make it, and
the translation which accompanies it, is either the best already
known, or a new one made by the eminent author. The notes are all that
can be desired.
The history of Greek Ecclesiastical law is divided by the author into
five periods. The first extends from the first to the sixth century; the
second, from Justinian to Basil the Macedonian; the third, from the
ninth to the twelfth century; the fourth, to the fall of the Empire; the
fifth, to our own day. In the first epoch Ecclesiastical jurisprudence
was in a most flourishing condition. In the following periods it lost
its vigour, owing to the loss of the sacerdotal spirit among the bishops
who sought favour at court, to the craft of the civil lawyers, to
imperial tyranny, and at last to the Ottoman yoke. The method to be
pursued in tracing the history of Greek Ecclesiastical law, according to
our author, is to examine in each of these epochs, first, the canons in
detail; next, the collections of canons; and finally, the interpretations
and comments made upon them.
The volume is furthermore enriched by copious indexes of MSS. editions
and libraries, and by a collection of the most striking passages of
the Fathers and Councils which prove the primacy of the Apostolic See.
II.
_La Tres Sainte Communion, etc._ [_Holy Communion._ By Mgr.
de Segur; 43rd edition] Paris: Tolra and Haton, 68 Rue
Bonaparte, 1864, pagg. 70.
This little work so unpretending in appearance comes before us honoured
with an approbation which the most splendid volumes might be proud to
deserve. The preachers of the Lenten sermons in Rome are accustomed to
assemble at the commencement of that season in one of the halls of the
Vatican to receive from the Holy Father, together with his blessing,
their commission to preach the Word of God. On occasion of this ceremony
before the Lent of 1861, Pius IX. distributed with his own hand to each
of the preachers a copy of the Italian translation of the work under
notice, saying: "_This little book, which has come to us from France,
has already done a great deal of good; it ought to be given to every
child who makes his first communion. Every parish priest ought to have
it, for it contains the true rules about communion, such as the Council
of Trent understands them, and such as I wish to be put in practice_".
Besides, in an Apostolic Brief, dated 29th September, 1860, the Holy
Father approves of the doctrine which serves as the foundation of all
the rules laid down by the author concerning frequent communion. The
leading principle of the work is this: that Holy Communion is not a
_recompense_ for sanctity already acquired, but a _means_ of preserving
and of augmenting grace, and thereby of arriving at sanctity. Holy
Communion, therefore, should be an ordinary and habitual act of the
Christian life, and frequent communion should be the rule of the good
Christian's conduct. There are, however, some important distinctions to
be made. To go to communion every day, or almost every day, or three or
four times a week, is frequent communion in its absolute sense, and
frequent with respect to every class of person. To go to communion every
Sunday and Holiday, a practice indirectly recommended _to all_ by the
Council of Trent, is not frequent communion for priests, members of
religious orders, ecclesiastical students, or in general for such as aim
at perfection; but it is frequent communion for children and for the
mass of the faithful, who have but scanty leisure to devote to pious
exercises. To communicate every month and on the great festivals, is not
frequent communion at all, even for the poor and the labouring class. It
is, no doubt, an excellent practice, and to be recommended to all, but
it cannot be called frequent communion.
These principles once laid down and proved by the authority of
Councils and Fathers, M. de Segur proceeds to give a plain and
convincing reply to the difficulties urged by those who, having the
dispositions required for frequent communion, are unwilling to permit
it to themselves or to others. Of such difficulties he examines
fifteen, which we here enumerate, in order that the eminently
practical character of the book may be apparent to all: 1. To go
frequently to communion, I ought to be better than I am; 2. I am not
worthy to come so close to God; 3. Communion, when frequent, produces
no effect; 4. I don't like to grow too familiar with holy things; 5. I
am afraid to go to communion without first going to confession, and I
cannot go to confession so often; 6. It is bad to go to communion
without preparation, and I have no time to prepare myself as I ought;
7. I do not feel any fervour when I communicate; I am full of
distraction and without devotion; 8. I do not dare to communicate
often; I always relapse into the same faults; 9. I am afraid of
surprising and scandalizing my acquaintances by going so often to
Communion; 10. My family will be displeased if I become a frequent
communicant; 11. I know many pious persons who communicate but seldom;
12. I am most anxious to communicate frequently, but my confessor will
not allow me; 13. Frequent communion is not the custom in this
country; 14. It is quite enough to go to communion on the great
festivals, or at most once a month; 15. Your doctrine on frequent
communion goes to extremes, and cannot be put in practice. These
objections are solved in a manner at once convincing and pleasing. To
the charm of a most agreeable style, and a great knowledge of the
world of to-day, Mgr. de Segur unites the still higher excellence of
sound learning and the spirit of the most tender piety. These
qualities are especially remarkable in the sections which, at the end
of his work, he devotes to prove how beneficial frequent communion is
to children, to young persons, to Ecclesiastical students, and to the
sick and afflicted.
It will serve as a further recommendation of this little book to know
that the Cure of Ars, who was an intimate friend of Mgr. de Segur,
acted according to its maxims in the discharge of his ministry, and
with what abundance of good to souls, France and the world well know.
III.
_The Present State of Religious Controversy in America._ An
Address delivered before the New York Theological Society. By
the Rev. J. W. Cummings, D.D. New York: O'Shea, 1864.
The society at the inauguration of which this address was delivered,
owes its origin to the zeal of some excellent young priests of the
diocese of New York. They founded it that they might have in it at
once a help and an incentive to keep up amid the labours of the mission
that acquaintance with theology which they had cultivated in college.
At each of the monthly meetings of the society two dissertations are
read on some subject of Dogmatic Theology; and by the prudent advice of
Dr. M'Closkey, the new Archbishop of New York, the discussion of a
moral case has been added on each occasion. It speaks well for the
sacerdotal spirit of the American clergy, that we can find flourishing
among them this and similar associations, created by themselves and
conducted with so much vigour and judgment. The New York Theological
Society deserves from the priests of Ireland the highest praise these
latter can bestow--the praise which consists in the imitation of what
we admire. The range fixed for the society's labours naturally
suggested to Dr. Cummings the subject of his inaugural discourse, and
led him to address himself to the solution of this question: "What are
the distinctive features of religious controversy as it occupies the
public mind in our own age and country?" Among the distinctive features
of American controversy he places the fact that the old political
differences which ranged Protestants against Catholics in Europe have
no real life or significance beyond the Atlantic. The Englishman's
dread of Catholicism as a foreignism has no hold on the mind of an
intelligent American. No doubt, there is even in American Protestants
much bitterness against the Catholic Church, but it is merely the same
spirit of opposition to lawful authority which ever has been and ever
will continue to be in the world. But, with all his freedom of thought,
there is in the case of the inquiring American a great difficulty to
overcome.