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+The Project Gutenberg EBook of The Irish Ecclesiastical Record, Volume 1,
+February, 1865, by Various
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Irish Ecclesiastical Record, Volume 1, February, 1865
+
+Author: Various
+
+Release Date: March 3, 2011 [EBook #35465]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK IRISH ECCLES. RECORD, FEB 1865 ***
+
+
+
+
+Produced by Bryan Ness, Josephine Paolucci and the Online
+Distributed Proofreading Team at https://www.pgdp.net. (This
+file was produced from images generously made available
+by The Internet Archive/Canadian Libraries.)
+
+
+
+
+
+
+
+
+THE IRISH ECCLESIASTICAL RECORD.
+
+FEBRUARY, 1865.
+
+
+
+
+CARDINAL CONSALVI AND NAPOLEON BONAPARTE.
+
+[Concluded from page 167.]
+
+
+This laconic answer produced on Napoleon an extraordinary effect. He
+started, and fixed on the Cardinal a long and searching look. The man of
+iron will felt that he had to deal with another will, which, while it
+matched his own for firmness, surpassed it in the power that ever
+springs from self-control. Taking advantage of the Consul's surprise,
+Consalvi went on to say that he could not exceed his powers, nor could
+he agree to terms in opposition to the principles of the Holy See; that
+it was not possible in ecclesiastical matters to act as freely as was
+allowable in urgent cases wherein only temporal matters were concerned.
+Besides, in fairness the rupture could not be laid to the Pope's charge,
+seeing that his minister had agreed to all the articles with one single
+exception, and that even this one had not been definitely rejected, but
+merely referred to the judgment of his Holiness.
+
+Somewhat calmed, the Consul interrupted, saying that he did not wish to
+leave after him unfinished works; he would have all or none. The
+Cardinal having replied that he had no power to negotiate on the article
+in question as long as it remained in its present shape, Napoleon's
+former excitement flashed out once more as he repeated with fire his
+resolution to insist on it just as it was, without a syllable more or
+less. "Then I will never sign it", replied the Cardinal, "for I have no
+power to do so". "And that is the very reason", cried the other, "why I
+say that you wished to break off the negotiations, and that I look on
+the business as settled, and that Rome shall open her eyes, and shall
+shed tears of blood for this rupture". Then almost rudely pushing his
+way through the company, he went about in every direction, declaring
+that he would change the religion of Europe; that no power could resist
+him; that he would not be alone in getting rid of the Pope, but would
+throw the whole of Europe into confusion: it was all the Pope's fault,
+and the Pope should pay the penalty.
+
+The Austrian minister, the Count de Cobenzel, full of consternation at
+the scene, ran at once towards the Cardinal, and with warm entreaty,
+implored of him to find some means of averting so dreadful a calamity.
+Once more had the Cardinal to hear from lips to which fear lent most
+earnest eloquence, the harrowing description of the evils in store for
+religion and for Europe. "But what can be done", he replied, "in the
+face of the obstinate determination of the First Consul, to resist all
+change in the form of the article?" The conversation was here
+interrupted by the summons to dinner. The meal was short, and was the
+most bitter the Cardinal had ever tasted in his life. When they returned
+to the saloon, the Count resumed his expostulations. Bonaparte seeing
+them in conversation, came up to the Count, and said that it was a loss
+of time to try to overcome the obstinacy of the Pope's minister; and
+then, with his usual vivacity and energy, he repeated his former
+threats. The Count respectfully answered that, on the contrary, he found
+the Pope's minister sincerely anxious to come to terms, and full of
+regret at the rupture; no one but the First Consul himself could lead
+the way to a reconciliation. "In what manner?" asked Bonaparte, with
+great interest. "By authorising the commissioners to hold another
+sitting", replied the Count, "and to endeavour to introduce some such
+modification of the contested point as might satisfy both parties".
+These and other remarks of the Count were urged with such tact and
+grace, that after some resistance, Napoleon at last yielded. "Well,
+then", cried he, "to prove to you that it is not I who seek to quarrel,
+I consent that the commissioners shall meet on to-morrow for the last
+time. Let them see if there be any possibility of an agreement; but, if
+they separate without coming to terms, the rupture may be looked on as
+final, and the Cardinal may go. I declare, likewise, that I insist on
+this article just as it stands, and I will allow no change to be made in
+it". And so saying, he abruptly turned his back on the two ministers.
+
+These words, ungracious and contradictory as they were, nevertheless
+contained the promise of a respite. It was resolved at once to hold a
+sitting the next day at noon in the usual place, in the hope that,
+having come to some agreement between themselves, they might win the
+First Consul's consent, through the influence of his brother Joseph, who
+had a great regard for De Cobenzel, and who was desirous of peace.
+
+That night, following a day of such anxiety, and preceding a day of
+dreadful struggle, brought but little repose to Cardinal Consalvi. But
+when the morning came, a circumstance occurred which filled to
+overflowing the cup of bitterness he had been condemned to drain. At an
+early hour Mgr. Spina came into his room with sorrow and embarrassment
+in his countenance, to report that the theologian, P. Caselli, had just
+left him, after having announced that he had spent the night in
+reflecting on the incalculable mischief likely to follow from such a
+rupture; that its consequences would be most fatal to religion, and, as
+the case of England proved, without a remedy; that, seeing the First
+Consul inflexibly bent on refusing any modification of the disputed
+article, he had come to the determination of signing it as it stood;
+that in his opinion, it did not touch doctrine, and the unparalleled
+character of the circumstances would justify the Pope's condescendence
+in such a case. Mgr. Spina added that since this was the opinion of P.
+Caselli, who was so much better a theologian than he himself, he had not
+courage enough to assume the responsibility of consequences so fatal to
+religion, and that he, too, had made up his mind to receive the article
+and sign it as it was. In case the Cardinal believed that it was not
+competent for them to sign without him, they would be under the
+necessity of protesting their acceptation of the article, thereby to
+save themselves from being responsible for the consequences of the
+rupture.
+
+This declaration, coupled with the thought that he was now alone in the
+conflict, deeply affected the Cardinal. But it did not shake his
+resolution nor take away his courage. He set himself to the task of
+persuading his two friends of their mistake, but his endeavours were in
+vain. Perceiving that all his arguments were counterbalanced by the
+dread entertained of the consequences, he ended by saying that he was by
+no means convinced by their reasons, and even single-handed he was
+resolved to persevere in the conflict. He therefore requested them to
+defer the announcement of their having accepted the article until the
+conference was at an end, if it should be necessary to break off
+negotiations. They willingly assented, and promised to give their
+support to his arguments in the course of the debate, although they were
+resolved not to go as far as a rupture.
+
+Precisely at noon the sitting was opened at the residence of Joseph
+Bonaparte. It lasted twelve hours, the clock having struck midnight as
+they arose from the table. Eleven hours were devoted to the discussion
+of the article of the Concordat which had been the cause of so many
+disputes. It is now time to redeem our promise to enter somewhat into
+detail concerning this famous question.
+
+At Rome two things were considered as absolutely essential to the
+Concordat, of which they were declared to be conditions _sine quibus
+non_. One of these was the free exercise of the Catholic religion; the
+other, that this exercise of religion should be public. The Head of the
+Church felt it indispensable that these two points should be proclaimed
+in the Concordat, not only because it was necessary to secure for
+religion some solid advantage which might justify the extraordinary
+concessions made by the Holy See, but also because the spirit of the
+secular governments both before, and much more after, the French
+Revolution, ever tended to enslave and fetter the Church. Besides, it
+had become quite evident in the earlier stage of the negotiations, that
+the government of France was obstinately opposed to the recognition of
+the Catholic religion as the religion of the State. That government had
+ever met the exertions made by Rome to gain this point by reciting the
+fundamental principle of the constitution, which asserted the complete
+equality of rights, of persons, of religions, and of everything else.
+Hence it was looked upon as a great victory, and one for which Cardinal
+Consalvi deserved high praise, when he succeeded in extorting the
+admission that stands at the head of the Concordat, to the effect that
+the Catholic religion in France was the religion of the majority of the
+citizens. Another reason there was to insist upon these two points. That
+universal toleration, which is one of the leading principles of the _jus
+novum_, had long been proved by experience to mean toleration for all
+sects, but not for the true Church. The Cardinal had not much difficulty
+in obtaining the recognition of the free exercise of the Catholic
+religion. Perhaps the government already had thought of the famous
+organic laws which it afterwards published, and which effectually
+neutralised all its concessions on this point. But a whole host of
+invincible difficulties was marshalled against the demand made for
+public exercise of the Catholic worship. It was urged with some reason,
+and no doubt in a good measure with sincerity, that circumstances had
+made it impossible to carry out in public with safety to the general
+peace, all the ceremonies of religion, especially in places where the
+Catholics were outnumbered by infidels and non-catholics. These latter
+would be sure to insult and disturb the processions and other public
+functions performed outside the churches; and it was not to be expected
+that the Catholics would bear these outrages with patience. Hence, not
+being willing to sanction an indefinite right of publicity, the
+government expressed its views in these terms:[1] "The Roman Catholic
+Apostolic Religion shall be freely exercised in France: _its worship
+shall be public, regard being had, however, to police regulations_".
+This is the article the discussion of which had occasioned so much
+labour and anxiety.
+
+Cardinal Consalvi discovered in the article thus worded two fatal
+defects: firstly, it tended to enslave the Church by placing her at the
+mercy of the civil power; and secondly, it implied on the part of the
+Church a sanction of the principle which would serve to legalise such
+enslavement. For many years, court lawyers had spoken but too plainly
+concerning the supposed right of the crown to regulate external worship;
+and so far had this right been extended in practice, that the Church
+found herself almost, or even altogether, the slave of the civil power.
+"I had good reason, therefore", says the Cardinal, "to entertain a
+sovereign dread of that indefinite and elastic phrase 'regard being had
+to' (_en se conformant_)". Besides, many things pointed to the
+probability that in virtue of such a convention signed by the Holy See,
+the police, or rather the government, would interfere in everything, and
+submit everything to its own will and pleasure, without the Church being
+able to object, her liberty being tied up by the expression in the
+treaty. No doubt the Church frequently finds herself in such
+circumstances, as lead her to tolerate _de facto_ violations of her
+rights and laws, such toleration being recommended either by prudence,
+or by charity, or by lack of power, or by other just motives. But she
+never can authorize by a solemn engagement the principle from which such
+violations spring.
+
+Whilst fully decided never to accept at any risk an article so fraught
+with mischief to the Church, Consalvi was too loyal and too honest to
+deny the force of some of the arguments brought into the field by the
+French commissioners. Hence he proposed various expedients by help of
+which the dreaded dangers to the public peace might be turned away. One
+of these expedients was a Papal Bull to the French clergy, commanding
+them to abstain for some time from certain public ceremonies in places
+where those hostile to Catholicism were numerous or intolerant; another
+was, to insert an additional article limiting the duration of the
+proposed exception, and determining the cases in which the police might
+interfere: but all was in vain; the government obstinately clung to its
+idea. The Cardinal tells us that he would have preferred to omit all
+mention of the right to publicity of worship, and thus cut the knot it
+was so troublesome to unravel; but his orders from Rome to include that
+point were too decided, and he was not allowed to send a courier to
+solicit fresh instructions from the Holy Father on the subject. He felt,
+therefore, that, even at the cost of a rupture between the two
+contending parties, he was bound by his most solemn and sacred duty to
+refuse his sanction to the obnoxious proposition.
+
+With these convictions Consalvi took his place at the meeting, on the
+result of which hung the spiritual interests of so many millions of
+souls. We shall not follow out in detail the shifting phases of the
+negotiation, but we will come at once to its closing passage. The French
+commissioners declared that the state had no wish to enslave the Church;
+that the word _police_ did not mean the government, but simply that
+department of the executive charged with the maintenance of public
+order, which order was as much desired by the Church as by the state.
+Now it was absolutely necessary to preserve public order, and no law
+could stand in the way of such a result. _Salus populi suprema lex._ It
+was impossible, they said, for public order to last throughout parts of
+France, if unrestricted publicity were once permitted in religious
+ceremonies; and as no other power save the government could judge where
+such publicity might be safe and where dangerous, it should be left to
+the discretion of the government to impose, for the sake of peace, such
+restrictions as the general good required. The Cardinal admitted that
+public tranquillity was by all means to be preserved, but he contended
+that the article did not restrict, either in point of object or of time,
+the power it assigned to the government; that such unrestricted power
+was dangerous to the Church; and therefore some clause should be added
+to determine more plainly the precise nature and bearing of the
+authority to be given to the police to regulate public worship. At
+length he urged a dilemma which completely vanquished the commissioners.
+"I objected", says he, "thus: either the government is in good faith
+when it declares the motive which forces it to subject religious worship
+to police regulations to be the necessary maintenance of public
+tranquillity, and in that case it cannot and ought not refuse to assert
+so much in the article itself; or the government refuses to insert such
+an explanation; and then it is not in good faith, and clearly reveals
+that its object in imposing this restriction on religion is to enslave
+the Church".
+
+Caught between the horns of this dilemma, the commissioners could only
+say that the explanation required was already contained in the word
+_police_, police regulations being in their very nature regulations
+directed to secure public order. "I replied", continues the Cardinal,
+"that this was not true, at least in every language; but even supposing
+it to be true", said I, "where is the harm in explaining it more
+clearly, so as to remove any mistaken interpretation which may be
+prejudicial to the liberty of the Church? If you are in good faith, you
+can have no difficulty about this; if you have difficulty, it is a sign
+you are not in good faith". Pressed more and more by the force of this
+dilemma, and unable to extricate themselves, they asked me "what
+advantage do you find in this repetition you propose?" (for they
+continued to hold that the word _police_ expressed it sufficiently). "I
+find in it a very signal advantage", replied I; "for by the very fact of
+restricting in clear and express terms the obligation of making public
+worship conform to the police regulation, we exclude restriction in
+every other ease, for _inclusio unius est exclusio alterius_. Thus the
+Church is not made the slave of the lay power, and no principle is
+sacrificed by the Pope, who in that case sanctions only what cannot be
+helped, for _necessitas non habet legem_".
+
+This reasoning overcame the commissioners, who had no further answer to
+make. It was resolved to add to the article an explanatory phrase, which
+should narrow its meaning, and preclude the possibility of unfair
+interpretations in after days. The amended article read as follows: "The
+Roman Catholic Apostolic religion shall be freely exercised in France:
+its worship shall be public, regard being had, however, to such police
+arrangements _as the government shall judge necessary for the
+preservation of the public peace_" (quas gubernium pro publica
+tranquillitate necessarias existimabit). The Concordat was thus finally
+agreed to by the commissioners of the two contracting parties; and
+although Bonaparte had declared himself determined to allow no change to
+be made, his representatives resolved to sign the document, modified as
+it was. To this step they were strongly urged by Joseph Bonaparte, who,
+with keen insight into his brother's character, declared, that if before
+signing they should again consult Napoleon, he would refuse to accept
+the amendment, whereas, if the Concordat were brought to him already
+completed, he would be reluctant to undo what had been done. Joseph
+charged himself with the task of endeavouring to secure the First
+Consul's consent. On the stroke of midnight the six commissioners placed
+their signatures to the important document. Not a word was said about
+any other articles save those contained in the Concordat itself.
+
+Another anxious night followed. In the morning Cardinal Consalvi learned
+from Joseph Bonaparte that the First Consul had been at first extremely
+indignant at the change which had been made, and had refused for a long
+time to approve of it; but that at length, thanks to his brother's
+entreaties and reasons, after protracted meditation and a long silence,
+which later events sufficiently explained, he had accepted the
+Concordat, and ordered that the Pope's minister should be at once
+informed of his consent.
+
+Universal joy followed the announcement of the signing of the Concordat.
+The foreign ambassadors, and especially the Count de Cobenzel, came to
+congratulate the Cardinal, and offer their thanks, as for a service
+rendered to their respective countries. On the following day Bonaparte
+received the six commissioners with marked courtesy. Ever true to his
+duty, the Cardinal took care, on this occasion, to make Napoleon observe
+that the Holy See had not uttered a single word about its temporal
+concerns throughout the whole course of the negotiations. "His Holiness
+has wished to prove to France, and to the world, that it is a calumny to
+accuse the Holy See of being influenced by temporal motives". He also
+announced his own speedy departure within a few days.
+
+Next day he was suddenly summoned to an audience of the First Consul.
+For some time he could not detect the object Napoleon had in view in
+engaging him in conversation, but at length he was able to perceive that
+it was the Consul's intention to appoint some of the constitutional
+bishops to the new sees. With much difficulty the Cardinal convinced him
+that the appointments of these men would never receive the sanction of
+the Holy See, unless they made a formal declaration of having accepted
+the Pontifical decision on the civil constitution of the clergy.
+
+During the ensuing three or four days the Cardinal had no private
+audience. On the eve of his departure from Paris he saw Napoleon at a
+review at which he and the rest of the diplomatic body assisted
+according to custom.
+
+It was his intention to address, by way of leave taking, a few words to
+the First Consul before they left the saloon; but when that personage
+proceeded to make the round of the room, and began by conversing with
+the members of the diplomatic body, at the head of which stood Consalvi,
+he looked for a moment fixedly at this latter, and passed on without
+taking the slightest notice of him, or sending a word of acknowledgment
+to the Holy Father. It was probably his intention to show by this public
+slight how little he cared for a Cardinal and for the Holy See, now that
+he had obtained all he required from them, and to make this insult the
+more remarkable, he delayed for a considerable time to converse on
+indifferent topics with the Count de Cobenzel, who came next after
+Cardinal Consalvi, and then with the other ambassadors in turn. The
+Cardinal retired without awaiting his return from the review. When he
+had just finished his preparations for his departure, which had been
+fixed for that evening, the Abbé Bernier made his appearance at the
+hotel to announce that it was the will of the First Consul that between
+them they should come to some understanding about the Bull which,
+according to custom, was to accompany the treaty. It was in vain to
+refuse, and this new labour imposed on the Cardinal another sitting of
+eight hours. He rose from the table to enter his carriage, and after
+travelling day and night he reached the Eternal City on the 6th August,
+more dead than alive, overcome by fatigue, and with his legs so swollen
+that they were unable to support him. The Pope received him with
+indescribable tenderness, and expressed his perfect satisfaction with
+all that had been done. A special consistory of all the Cardinals in
+Rome approved of the Concordat, which was solemnly ratified thirty-five
+days after it had been signed at Paris.
+
+Thus was completed the great act which has been fruitful of so many
+blessings to Europe, and for which, under God, the Church is indebted to
+the wisdom of Pius VII. and the firmness of Cardinal Consalvi.
+
+It was long before the Concordat was published at Paris, and when at
+length it did appear, what was the pain of the Holy Father to find,
+together with the treaty and under the same date, a compilation of the
+so-called _organic laws_ which were put forth as forming part of the
+Concordat, and included in the approbation of the Holy See! Of the
+organic laws it is enough to say, that they almost entirely overthrew
+the new edifice which Cardinal Consalvi had found so difficult to erect.
+In spite of the solemn protestations of the Popes these laws still
+remain, but they remain as a standing proof of the dishonesty which
+Cardinal Consalvi has shown to have marked the entire conduct of
+Napoleon Bonaparte in the negotiations for the Concordat.
+
+FOOTNOTES:
+
+[1] Art. i. §. 6. Religio Catholica Apostolica Romana libere in Gallia
+exercebitur: cultus publicus erit, habita tamen ratione ordinationum
+quoad politiam.
+
+
+
+
+THE SEE OF ACHONRY IN THE SIXTEENTH CENTURY.
+
+
+Few dioceses of Ireland present so uninterrupted a succession of bishops
+as Achonry in the sixteenth century. Thomas Ford, Master of Arts, and an
+Augustin Canon of the Abbey of Saint Mary and Saint Petroc, in the
+diocese of Exeter, was appointed its bishop on the 13th of October,
+1492, and after an episcopate of only a few years, had for his successor
+Thomas O'Congalan, "a man in great reputation, not only for his wisdom,
+but also for his charity to the poor". He, too, was summoned to his
+reward in 1508, and a Dominican Father, named Eugene O'Flanagan, was
+appointed to succeed him on the 22nd December, the same year. The Bull
+of his appointment to the See of Achonry is given by De Burgo, page 480,
+and it describes Dr. Eugene as "ordinis fratrum Praedicatorum
+professorem ac in Theologia Baccalaureum, in sacerdotio et aetate
+legitima constitutum cui apud Nos de Religionis zelo, literarum
+scientia, vitae munditiâ, honestate morum, spiritualium providentia, et
+temporalium circumspectione, ac aliis multiplicium virtutum donis, fide
+digna testimonia perhibentur". The learned historian of the Dominican
+order gives two other Briefs of the then reigning Pontiff, Julius the
+Second, by one of which the newly-appointed bishop was absolved from all
+irregularities and censures which he might perchance have incurred
+during his past life, whilst the other authorized him to receive
+episcopal consecration from any Catholic bishop he might choose, having
+communion with the Apostolic See. Dr. O'Flanagan was present in Rome at
+the time of his appointment to the see of Saint Nathy, and before his
+departure received from the Holy Father commendatory letters to King
+Henry the Seventh, from which we wish to give one extract, in order to
+place in clearer light the relations, so often mistaken or
+misrepresented, which subsisted between the English monarchs and the
+occupants of our episcopal sees. After stating that by Apostolic
+authority he had constituted Dr. O'Flanagan bishop of the vacant See of
+Achonry, Pope Julius thus addresses the English king:
+
+     "Cum itaque, Fili charissime, sit virtutis opus, Dei
+     ministros benigno favore prosequi, ac eos verbis et operibus
+     pro regis aeterni gloria venerari, serenitatem Vestram
+     Regiam rogamus et hortamur attente quatenus eundem Eugenium
+     electum, et praefatam Ecclesiam suae curae commissam, habens
+     pro Nostra et Apostolicae Sedis reverentia propensius
+     commendatos, in ampliandis et conservandis juribus suis sic
+     eos benigni favoris auxilio prosequaris, ut idem Eugenius
+     electus, tuae celsitudinis fultus praesidio in commisso sibi
+     curae Pastoralis officio, possit, Deo propitio prosperari ac
+     tibi exinde a Deo perennis vitae praemium, et a Nobis
+     condigna proveniat actio gratiarum".
+
+Dr. O'Flanagan had for his successor a bishop named _Cormac_, who seems
+to have held this see for about twelve years, and died before the close
+of 1529. During his episcopate a provincial synod was held in Galway the
+27th of March, 1523, and amongst the signatures appended to its acts was
+that of "Cormacus Episcopus Akadensis manu propria". It was in this
+synod that the famous will of Dominick Lynch received the sanction of
+the western bishops. This will is memorable in the history of the
+period, not only as showing the affluence of the burgher class, but also
+on account of the testator's munificence to the Church, as an instance
+of which we may mention that among his various bequests there is one
+item assigning a legacy _to all the Convents of Ireland_. (See _Irish
+Arch. Miscel._, vol. i. pag. 76 seq.). Dr. Cormac was succeeded by a
+Dominican Father, named Owen, or Eugene, who, as is mentioned in a
+manuscript catalogue of Dominican bishops, held this see in 1530, and by
+his death in 1546, left it vacant for Fr. Thomas O'Fihely, of the order
+of Saint Augustine. This bishop was appointed on the 15th of January,
+1547, as appears from the following consistorial record: "1547, die 15
+Januarii S.S. providit Ecclesiae Achadensi in Hibernia vacanti per
+obitum Eugenii de persona P. Thomae Abbatis monasterii S. Augustini
+Mageonen. cum retentione monasterii". Dr. O'Fihely governed this see for
+eight years, till his translation to Leighlin, as we find thus recorded
+in the same consistorial acts: "1555, die 30 Augusti: S.S. praefecit
+Ecclesiae Laghlinensi Thomam Episcopum Acadensem cum retentione
+parochialis Ecclesiae Debellyns, Dublinensis Dioecesis". This
+translation to Leighlin is also commemorated by Herrera in his
+"Alphabetum Augustinianum", pag. 450. The Elizabethan Chancellor of
+Leighlin, Thady Dowling, in his Annals under the year 1554, gives the
+following entry: "Thomas Filay, alias Fighill, Minorum frater
+auctoritate Apostolica Episcopus Leighlinensis". (I.A.S. 1849, part 2nd,
+pag. 40.) The apparent discrepancy between this entry and the
+consistorial record may, perhaps, be referred to the well-known
+inaccuracy of the Anglo-Irish annalists, or perhaps the bishop himself
+exchanged the Augustinian order for that of St. Francis--similar changes
+from one religious order to another not being unfrequent in the
+sixteenth century.
+
+Cormac O'Coyne was appointed his successor in the See of Achonry in
+1556, and died in 1561. This prelate belonged to the order of Saint
+Francis, and was probably the same as "frater Cormacus, guardianus
+conventus fratrum Minorum de Galvia", who signed the decrees of the
+provincial synod of 1523 (I.A.S. Miscell., vol. i. pag. 81). The next
+bishop was appointed on 28th January, 1562, as is thus registered in the
+consistorial acts:--
+
+     "1562, die 28 Januarii: Referente Cardinale Morono Sua
+     Sanctitas providit Ecclesiae Achadensi vacanti per obitum
+     bon. mem. Cormaci O'Coyn nuper Episcopi Achadensis extra
+     Romanam curiam defuncti de persona D. Eugenii O'Harth
+     Hiberni ordinis praedicatorum Professoris, nobilis Catholici
+     et concionatoris egregii commendati a R. P. Davide".
+
+The _Pater David_ here referred to, was David Wolf, of the Society of
+Jesus, who was sent to Ireland as Apostolic Delegate in 1560, and
+received special instructions from the Holy See to select the most
+worthy members of the clergy for promotion to the various
+ecclesiastical preferments. One of the first thus chosen by Father Wolf
+and recommended to the Sovereign Pontiff, was Eugene O'Hart. The result
+more than justified his choice, for during the whole long reign of
+Elizabeth, Dr. O'Hart continued to illustrate our Church by his zeal,
+learning, and virtues. One of the good Jesuit's letters is still happily
+preserved. It is dated the 12th of October 1561, and gives us the
+following interesting particulars connected with the See of Achonry and
+its future bishop, Eugene O'Hart:--
+
+     "Bernard O'Huyghin, Bishop of Elphin, has resigned his
+     bishoprick in favour of a Dominican Father, the Prior of
+     Sligo, named Andrew Crean, a man of piety and sanctity, who
+     is, moreover, held in great esteem by the laity, not so much
+     for his learning as for his amiability and holiness....
+     Father Andrew is accompanied by another religious of the
+     same order, named _Owen_ or _Eugene O'Harty_, a great
+     preacher, of exemplary life, and full of zeal for the glory
+     of God: he lived for about eight years in Paris, and I am of
+     opinion (though he knows nothing of it, and goes thither on
+     a quite different errand) that he would be a person well
+     suited for a bishoprick. And should anything happen to
+     Father Andrew, for accidents are the common lot of all,
+     Father Eugene would be a good substitute, although the
+     present bishop did not resign in his favour. Should it
+     please God, however, to preserve Father Andrew, and appoint
+     him to the See of Elphin, his companion might be appointed
+     to the See of Achonry, which diocese has remained vacant
+     since the demise of Cormac O'Coyn of happy memory, of the
+     order of Saint Francis. The Cathedral Church of Achonry is
+     at present used as a fortress by the gentry of the
+     neighbourhood, and does not retain one vestige of the
+     semblance of religion; and I am convinced that the aforesaid
+     Eugene, by his good example and holy life, and with the aid
+     of his friends, would be able to take back that church, and
+     act with it as Dr. Christopher (Bodkin) did in Tuam". (See
+     _Introd. to Abps. of Dublin_, pag. 86 seq.)
+
+From this passage we learn that the Statement of De Burgo in regard of
+Dr. Eugene, is inexact: "from being Prior of the Convent of Sligo", he
+says "he was made Bishop of Achonry". (_Hib. Dom._, 486.) Dr. Eugene's
+companion, however, was the Prior, and not Dr. Eugene himself. His was a
+still higher post amongst the illustrious fathers of the Dominican
+Order, as we will just now learn from another ancient record.
+
+The published writings of Rev. John Lynch, Archdeacon of Tuam, throw
+great light on the history of Ireland during the sixteenth and the
+beginning of the seventeenth century. He was known, however, to have
+composed other works, which till late years were supposed to be
+irretrievably lost. It was only two or three years ago that a large
+treatise "on the History of the Irish Church", by this learned
+archdeacon, was discovered in the Bodleian Library, and we learn from a
+few extracts which have been kindly communicated to us, that it is a
+work of paramount importance for illustrating the lives of some of the
+greatest ornaments of our island during the sad era of persecution. As
+regards the appointment of Dr. O'Hart, this work informs us that he was
+nephew of the preceding bishop, whom he styles _Cormack O'Quinn_, and
+when young, took the habit of the order of Saint Dominick in the convent
+of Sligo. In after years he was chosen Prior of this same convent, from
+which post he was advanced to be Provincial of the order in Ireland. It
+was whilst he discharged the duties of this important office that the
+sessions of the Council of Trent were re-opened in 1562, and he was
+unanimously chosen by his religious brethren to proceed thither as their
+procurator and representative. Father Wolf, however, made him bearer of
+letters to the Pope of still more momentous import, "_ut eum ad
+Episcopalem in Achadensi sede dignitatem eveheret_". Dr. Lynch adds,
+regarding his companion on this journey: "On his journey to Trent he was
+accompanied by another member of the convent of Sligo, Andrew O'Crean,
+who fell sick in France, and not being able to proceed further, there
+received letters from the Pope, appointing him Bishop of Elphin".
+
+It was probably in Rome that Dr. O'Hart was raised to the episcopal
+dignity, and on the 25th of May, 1562, and accompanied by Dr. O'Herlihy,
+Bishop of Ross, and MacConghail, Bishop of Raphoe, he took his place
+amongst the assembled Fathers of Trent. The metrical catalogue of the
+bishops of this great Council describes these three ornaments of our
+Church as
+
+    "... Tres juvenes quos frigida Hibernia legat
+    Eugenium, Thomamque bonos, justumque Donaldum
+    Omnes ornatos ingens virtutibus orbis
+    Misit ut hanc scabiem tollant, morbumque malignum
+    Sacratis omnes induti tempora mitris".
+
+The votes and arguments of Dr. O'Hart are especially commemorated in the
+acts of the subsequent sessions of the Council. Thus, on the question of
+ecclesiastical jurisdiction, some were anxious to expressly define that
+episcopal jurisdiction was derived immediately from God. This opinion,
+however, was warmly impugned by the Bishop of Achonry, who assigned the
+three following motives for rejecting it:--"1st, Were this jurisdiction
+derived immediately from God, we would have innumerable independent
+sources of authority, which would lead to anarchy and confusion. 2nd,
+Such an opinion leads towards the heretical tenets, and seems to favour
+the Anglican opinion, that the king is head of the Church, and that the
+bishops being consecrated by three other bishops, receive their
+authority from God. 3rd, Were such a doctrine once admitted, the
+Sovereign Pontiff could not deprive bishops of their jurisdiction,
+which is contrary to the prerogatives of the Holy See, and repugnant to
+the primary notion of the Christian Church". The opinion of Dr. O'Hart
+was embraced by almost all the other bishops, and the historian of the
+council adds: "Quae sententia omnibus placere maxime visa fuit". Even
+the Papal legates, when subsequently dealing with this controversy,
+expressly refer to the reasoning of our bishop. On another occasion,
+when the question of episcopal residence was discussed, an Irish bishop,
+who was probably Dr. Eugene, stated the following curious fact:--
+
+     "Est necessarium ut Praelati intersint in conciliis regum et
+     principum, alias actum esset de religione in multis regnis.
+     Nam in Hibernia cum ageretur concilium reginae Mariae et duo
+     contenderent de Episcopatu, alter Catholicus, alter
+     haereticus, dixit advocatus Catholici, adversarium esse
+     repellendum quia obtinuit Episcopatum a rege schismatico
+     Henrico VIII.; tunc statim praefecti consilio judicaverunt
+     illium reum esse laesae majestatis. Ille respondit: rogo ut
+     me audiatis; nam si Henricus fuit Catholicus, necesse est ut
+     regina sit schismatica aut e contra; eligite ergo utrum
+     velitis. Tunc praefecti, his auditis, illum absolverunt et
+     eidem Episcopatum concesserunt".
+
+The Acts of the Council register Dr. Eugene's name as
+follows:--"Eugenius Ohairt, Hibernus, ordinis Praedicatorum, Episcopus
+Acadensis". The synod being happily brought to a close, the good bishop
+hastened to his spiritual flock, and during the long eventful period of
+Elizabeth's reign, laboured indefatigably in ministering to their wants,
+and breaking to them the bread of life. He enjoyed at the same time the
+confidence of the Holy See, and several important commissions were
+entrusted to him. When in 1568 Dr. Creagh wrote from his prison to Rome,
+praying the Holy Father to appoint without delay a new bishop to the see
+of Clogher, Cardinal Morone presented his petition, and added: "Causa
+committi posset in partibus D. Episcopo Acadensi et aliquibus aliis
+comprovincialibus Episcopis". Amongst the papers of the same illustrious
+Cardinal, who was at this time "Protector of Ireland", there is another
+minute which records the following resolutions regarding our Irish
+Church: "The administration of the see of Armagh should be given to some
+prelate during the imprisonment of the archbishop, and should the Holy
+Father so approve, this prelate should be the Bishop of Achonry. The sum
+which is given to assist the Primate of Armagh should be transmitted
+through the President of the College of Louvain. In each province of
+Ireland one Catholic Bishop should be chosen by the Apostolic See, to
+give testimonials to those of the clergy who come to Rome, viz., in
+Ulster, the Bishop of Achonry, during the imprisonment of the
+Metropolitan; in Munster, the Bishop of Limerick; in Connaught, the
+same Bishop of Achonry; and in Leinster, too, the Bishop of Limerick"
+(_Ex Archiv. Sec. Vatic._). A few years later we find a brief addressed
+to "Eugenio Accadensi", granting him some special faculties, and
+moreover, authorizing him to make use of them throughout "the whole
+province of Tuam". The only other notice I have met with regarding Dr.
+Eugene connected with this period of his episcopate, is from the Vatican
+list of 1578, which gives the names of the clergy who were actually
+engaged in the mission in Ireland. The first name on the list is
+"Reverendissimus Edmundus Episcopus Corchagiensis, pulsus tamen
+Episcopatu". Next comes "Episcopus Rossensis doctus qui interfuit
+concilio Tridentino et ipse exulans". The third name is that of Dr.
+O'Hart, "Episcopus Accadensis ex ordine Praedicatorum".
+
+Our Bishop was subjected to many annoyances and persecutions whilst
+Bingham administered the government of Connaught. This governor was a
+worthy agent of Elizabeth, imbued with her principles, and animated with
+her hatred of the Catholic faith: his cruel exactions and barbarity
+became proverbial in the West, and he reaped a rich harvest of
+maledictions from the good natives of that province. In Dowera's
+narrative, published by the Celtic Society in 1849, mention is
+incidentally made of an excursion of this governor to the episcopal town
+of Dr. Eugene: "he passed the mountain", says this narrative (pag. 207),
+"not far from an abbey called Banada, and encamped at night at O'Conroy
+(Achonry) a town of the Bishop Oharte". It seems to have been in some
+such excursion that Dr. Eugene was arrested in the beginning of 1585,
+and sent a close prisoner to Dublin Castle. Sir John Perrott, who was
+then Lord Deputy, commissioned the Protestant Archbishop of Armagh, Dr.
+Long, to visit him, and a fulsome letter of this dignitary to
+Walsingham, dated 4th June, 1585, reveals to us the important fact that
+the hopes and desires of the government of that period were precisely
+like those of the soupers of our own days. Dr. Long's letter is as
+follows: "Owen O'Hart, Bishop of Achanore, alias Achadensis, committed
+unto me by his Lordship to be conferred with, who was at the Council of
+Trent, is brought by the Lord's good direction to acknowledge his
+blindness, to prostrate himself before her majesty, whom he afore agreed
+to accurse in religion. So persuaded, I doubt not of great goodness to
+ensue by his means. He has resigned his Bishoprick and _no doubt_ (void
+of all temporizing) is thoroughly persuaded that the man of sin sitteth
+in Rome. I assure your honour if we used not this people more for gain
+than for conscience, here would the Lord's work be mightily advanced".
+(_Record Office, Ir. Cor._, vol. cxvii.) The Protestant primate soon
+found that these his desires and hopes were as groundless as his
+tenets, and hence, as soon as the circumstances permitted, Dr. Eugene
+was deprived of his temporalities, and a crown nominee was appointed to
+administer the see of Achonry. Perrott, however, was for the present
+anxious to conciliate the powerful septs of the Western Province, most
+of whom were closely allied to the O'Harts, and hence he gave full
+liberty to our Bishop on his acknowledging the sovereignty of Elizabeth.
+In an indenture made on 23rd September, 1585, the various members of the
+O'Hart family and other Western septs submitted to hold their lands from
+the crown, and amongst the favours granted in return by the lord deputy,
+we find it decreed "that the Lord Bishop of Aghconry shall have four
+quarters of land adjoining his house or town of Skrine in the barony of
+Tireragh, free, and six quarters as a demesne to his house or town of
+Achonry in the barony of Magheraleyny, free" (_Morrin's Calendar_, ii.
+pag. 150; and publications of I. A. S. 1846, pag. 345). In another
+inquisition which was held in 1558, we find it further mentioned that
+the Bishop of Achonry was allowed to hold one quarter of land in Kilmore
+in the barony of Belaghanes, commonly called Mac Costello's country
+(_Morrin_, ib., pag. 141). There is also a State Paper of 1586, which
+not only mentions Dr. O'Hart as Bishop of Achonry, but further adds that
+the friars then held in peace their abbeys and houses throughout all
+Sligo and Mayo. As soon, however, as the government found itself
+sufficiently strong to despise the O'Harts and their dependants, a
+Protestant Bishop was appointed to hold this see. Dr. Mant, indeed, is
+of opinion that Miler McGrath, appointed in 1607, was the first crown
+nominee to Achonry. Archdeacon Cotton is more discreet in his statement:
+"Queen Elizabeth", he says, "appears to have neglected filling up this
+see, as well as some few others, during great part of her reign". Ware,
+too, only obscurely hinted that, besides the Catholic Bishop Eugene,
+there was another contemporary of the same name holding from the crown
+the see of Achonry. Nothing more, however, was known about this Bishop
+till the manuscript history by Archdeacon Lynch, above referred to,
+disclosed to us some remarkable features of his ministry. This
+contemporary Protestant Bishop of Achonry was Eugene O'Conor, who, from
+being dean of this see, was appointed by letters patent of 1st December,
+1591, Bishop of Killala and administrator of Achonry. Dr. O'Hart had
+been in early life the friend and school companion of this court
+favourite, and hence easily persuaded him not to interfere in the
+spiritual administration of the diocese, engaging, on the other hand, to
+pay him annually one hundred and eighty marks, that is, the full revenue
+of the see. One passage of this narrative is so important, that we must
+cite the original words of the learned Lynch: "Id etiam commodi ex
+episcopatibus Achadensi et Alladensi Eugenio O'Conor ab Elizabeth Regina
+collatis hausit, ut ab illa sede sua minime motus fuerit, utpote cui
+arcto amicitiae nexu ante religionis mutationem devinctus fuerat, sed
+centum et octaginta marcarum censu veteri sodali quotannis persoluto
+quietem sibi et functiones episcopales intra suae Dioecesis fines
+obeundi potestatem comparavit. Et alter ille Eugenius ideo tantum a fide
+descivit, ut se fluxis et caducis divitiis et voluptatibus expleret". By
+this means Dr. O'Hart secured peace for his diocese during the remainder
+of Elizabeth's reign; if the temporalities were lost, his spiritual
+fold, at least, was preserved from the wolves that threatened it, and
+the good Bishop was enabled to continue undisturbed to instruct his
+faithful children, and dispense to them the blessings of our holy faith.
+It was in 1597 that the Franciscan Superior, Father Mooney, visited the
+western convents of his order. During this visitation he met with Dr.
+O'Hart, and in the narrative which he subsequently composed, he
+describes our good bishop as being then venerable for his years, and
+still not deficient in strength and energy, "grandaevus, robustus
+tamen". For six years more Dr. O'Hart continued to rule the see of
+Achonry, till at length, having survived the arch-enemy of his Church
+and country, he, in 1603, yielded his soul to God, having attained the
+forty-third year of his episcopate, and the one-hundredth of his age. He
+was interred in his cathedral church, and Lynch describes his place of
+sepulture as being "prope aram principalem suae Ecclesiae in cornu
+Evangelii".
+
+
+
+
+THE ETERNAL PUNISHMENT OF THE WICKED.
+
+     _Eternal Punishment and Eternal Death._ An Essay. By James
+     Barlow, M.A., Fellow and Tutor of Trinity College, Dublin.
+     London: Longman and Co., 1865.
+
+
+There is a class of writers at the present day, who believe themselves
+good Christians, and yet whose spirit contrasts very strangely with the
+spirit of the Gospel. It was a maxim of St. Paul, that every
+understanding should be made "captive unto the obedience of Christ".[2]
+But in the nineteenth century Christian philosophers are found who
+presume to sit in judgment on the doctrine of Christ, and to measure it
+by the standard of human reason. Mr. Barlow's book, we regret to say,
+partakes largely of this spirit, equally at variance with the faith of
+the Catholic Church and with the maxims of Inspired Scripture. It is
+fit, therefore, that the _Irish Ecclesiastical Record_ should raise its
+voice to expose the dangerous tendency of his principles and the fallacy
+of his arguments.
+
+The Apostle Paul was "rapt even to the third heaven", and was there
+favoured with those mysterious revelations "which it is not granted to
+man to utter".[3] Nevertheless, when he looked into the profound depths
+of God's decrees, and saw at the same time the littleness of human
+reason, he was forced to exclaim: "How incomprehensible are His
+judgments, and how unsearchable His ways!"[4] Not so Mr. Barlow. He has
+ventured to sound those depths which St. Paul could not fathom; he has
+been bold enough to scrutinize those judgments which St. Paul could not
+comprehend. The decree of eternal punishment, pronounced by Jesus Christ
+against the wicked, does not harmonize with Mr. Barlow's notions of
+morality.[5] He has weighed the malice of sin in the scales of human
+philosophy, and he has pronounced that it does not "deserve" eternal
+torments. Therefore, he concludes, must this "detestable dogma" (p. 135)
+"be struck from the popular creed" (p. 144). Such is the general scope
+and tenor of a book on which we propose to offer a few remarks.
+
+Our readers are well aware that the eternal punishment of the wicked is
+the unmistakable doctrine of Sacred Scripture. It is foreshadowed in
+glowing imagery by the Prophets; it is set forth in simple and emphatic
+words by Jesus Christ; it is borne to the farthest end of the earth by
+the burning zeal of the Apostles. We need not be at any pains to search
+for texts. The following are familiar to us all. "Then shall He say to
+them also that be on His left hand: Depart from me, you cursed into
+_everlasting_ fire which was prepared for the devil and his angels".
+"And these shall go into _everlasting_ punishment; but the just into
+life _everlasting_".[6] Let it be observed, that the punishment of the
+wicked is here declared everlasting, in the very same sense as the
+happiness of the good is said to be everlasting. On another occasion our
+Divine Lord thus admonishes His disciples: "If thy hand or thy foot
+scandalize thee, cut it off, and cast it from thee. It is better for
+thee to go into life maimed or lame, than, having two hands or two feet,
+to be cast into _everlasting_ fire".[7] Or, as St. Mark has it: "To be
+cast into _unquenchable_ fire; where their worm _dieth not_, and the
+fire _is not extinguished_".[8] This dreadful judgment of the wicked had
+been already announced by St. John the Baptist to the multitude who
+flocked around him in the desert of Judea. Speaking of Christ, whose
+coming he announced, he said: "He will gather His wheat into His barn,
+but the chaff He will burn with _unquenchable_ fire".[9] And long
+before, it was written by the prophet Isaias: "And they shall go out,
+and see the carcasses of the men that have transgressed against me;
+their worm _shall not die_, and their fire _shall not be quenched_".[10]
+Again, we read in the Apocalypse: "And the devil, who seduced them, was
+cast into the pool of fire and brimstone, where both the beast and the
+false prophet shall be tormented day and night _for ever and ever_....
+And whosoever was not found written in the book of life, was cast into
+the pool of fire".[11] These passages speak plainly for themselves; they
+stand in need of no commentary from us. True, it is an awful doom; and
+he who ponders well upon that fire which shall never be quenched, that
+worm which shall never die, must look forward to the great accounting
+day with "fear and trembling". But we must not hesitate to accept a
+doctrine which comes to us from the lips of Eternal Truth, in language
+so clear, so simple, so divine.
+
+Indeed, some of the texts we have adduced seem to Mr. Barlow himself so
+very conclusive, that he candidly admits he can offer no satisfactory
+solution. "I trust I shall not be misunderstood to assert that there are
+no passages in the New Testament relating to the question, which present
+formidable difficulties. This would be simple dishonesty. Such passages
+exist, and though the difficulties involved in them may be much
+extenuated, they cannot be wholly removed"--p. 86. The "difficulties",
+indeed, are "formidable", and "cannot be wholly removed", because in
+these passages it is simply asserted that the punishment of the wicked
+will be eternal, whereas Mr. Barlow maintains that it will _not_.
+
+So far the testimony of Scripture. As for Tradition, we shall content
+ourselves with Mr. Barlow's own admission. He tells us that "the
+eternity of future punishments has been, in truth, the immemorial
+doctrine of the great majority of the Church"--_Preface_, p. v. And in
+another place, he speaks of "a longing to make out a doctrine of
+everlasting punishment, which has in all ages characterized the genuine
+theologian"--p. 86. Such, then, are the overwhelming odds against which
+this intrepid writer boldly takes his stand, the clear and obvious
+meaning of the sacred text, "the immemorial doctrine of the great
+majority of the Church", and the teaching of "the genuine theologian in
+all ages". Surely he is a dauntless warrior, and must come forth to the
+conflict armed with mighty weapons, and clad in impenetrable armour. Not
+so, indeed; but his understanding, which should have been made "captive
+unto the obedience of Christ", has shaken off that sweet and gentle
+yoke; he has looked with too curious a scrutiny into the mysterious
+decrees of God, until at length his dizzy reason has become the dupe of
+false principles and fallacious arguments.
+
+"The civilization of the nineteenth century jars with a belief in
+everlasting torments, to be inflicted by the All-Merciful on the
+creatures of His hand"--_Preface_, p. iv. This is the sum and substance
+of Mr. Barlow's difficulty. The words of eternal truth, and the faith of
+the universal Church, are weighed in the balance against the
+civilization of the nineteenth century; they are found wanting, and they
+must be cast aside. We cannot contemplate this sentiment without a
+feeling of horror and amazement. One would think that, if such a
+contradiction did really exist, it would be the duty of a Christian
+writer to elevate modern civilization to the standard of revealed truth.
+But this is not the principle of Mr. Barlow. He looks down, as it were,
+from the vantage ground of the nineteenth century, and he proposes to
+reform the faith of Christ, and to raise it up to the level of his own
+philosophy.
+
+We are satisfied that this dreadful principle contains the germ of all
+that Mr. Barlow has written against the doctrine of eternal punishment.
+But it does not always appear in its naked deformity. Sometimes it
+assumes the grave and imposing garb of philosophical argument; sometimes
+it is adorned with the graces of rhetoric; and thus for a time it is
+made to appear plausible, and even attractive. In the following passage
+it may be recognized without much difficulty: "I cannot conceive any
+finite sin _deserving_ such a doom. I cannot conceive it proceeding from
+a _merciful_ being. The sentence appears to be clearly repugnant not
+only to mercy, but to justice. It surely requires some explanation. The
+_onus probandi_ rests upon its supporters; let us see what they have to
+allege on its behalf".[12]
+
+Mr. Barlow "_cannot conceive_ any finite Sin deserving such a doom!" Mr.
+Barlow "_cannot conceive_" eternal punishment proceeding from a merciful
+being! That is to say, one of the "incomprehensible decrees" of God
+exceeds the limits of Mr. Barlow's conception, and this is a sufficient
+reason "to strike it from the popular creed" (p. 144), and to reform the
+venerable symbols of Christian faith.[13] He adds, indeed, that "the
+sentence appears to be clearly repugnant not only to mercy, but to
+justice". But when we look for a proof of this daring assertion, we are
+told that the _onus probandi_ rests upon us. Now, this is a simple
+issue. Does the _onus probandi_ rest with us or with Mr. Barlow? Let our
+readers judge for themselves. Mr. Barlow professes to believe in the
+Bible. We urge upon him the solemn declaration, so often repeated by
+Christ and His Apostles, that the wicked "shall go into everlasting
+punishment". True, he replies, I cannot gainsay these words; but "I
+believe that the doctrine is untenable" (_Preface_, p. iv.), because it
+is repugnant to the attributes of God. Surely it devolves upon him to
+prove this alleged contradiction between the attributes of God and the
+words of Christ. As for us, we have nothing to prove. We cling fast to
+the words of eternal truth, with a firm confidence that they cannot be
+shaken by the arguments of human wisdom, nor even by the boasted
+civilization of the nineteenth century.
+
+The ingenious sophistry by which our author seeks to shift the burthen
+of proof from his own shoulders, may be exposed more clearly by the
+following illustration: God alone exists from eternity. This world,
+therefore, which we inhabit must have been created by Him _out of
+nothing_. This is an obvious and a certain conclusion. But some one
+might object: "This opinion is untenable if creation out of nothing is
+an impossibility; and 'I cannot conceive' that it is possible. How do
+you prove that it is consistent with the Divine attributes?" Mr. Barlow,
+we think, would give little quarter to such an objector. And yet this is
+the very course of reasoning he has himself pursued. The answer in each
+case is exactly the same. We _know_ that creation is possible, because
+it has actually taken place. And so, too, we _know_ that the doctrine of
+eternal punishment is in harmony with the attributes of God, because He
+that cannot deceive has told us that the doctrine is true. If we cannot
+_see_ that harmony, it is because the judgments of God are
+incomprehensible, His ways unsearchable to our finite understanding.
+
+But we must do justice to Mr. Barlow. Though he maintains that the
+burthen of proof rests with his adversaries, yet he does set himself to
+demonstrate that the doctrine of eternal punishment contradicts the
+attributes of God. Now, in this part of his task, we freely admit that
+much of his reasoning is cogent and indeed conclusive: but it falls very
+short of the conclusion which he labours to establish. Thus, for
+example, in the case of a little child that "cries about taking its
+medicine", Mr. Barlow cannot bear the idea that this trivial fault will
+be punished with eternal flames (pp. 19, 20). Or, "you fall asleep for a
+minute or two in church, at afternoon service on a hot day: of course
+you have not been attending to the service; but, honestly and truly, do
+you clearly see and feel that those two minutes' sleep _deserves at the
+hand of Infinite Justice_ everlasting agony?" (p. 38, _note_). Again, "a
+quick little child of two years old, or even younger, knows very well
+that it is naughty to get into a passion and strike his mother or his
+nurse: his elders, however, do not think a great deal of this little
+ebullition of temper, and consider it amply expiated by sending him to
+bed. But the child may suddenly die in his sin. Will the 'All Merciful'
+consign him to everlasting tortures?" (p. 44). In another place (chap.
+v.) he adduces several texts to prove that "punishment after death,
+finite in duration, as the lot of _some_, is the unambiguous doctrine of
+Holy Scripture" (p. 116). There is nothing in all this to which we can
+object. But we maintain that such arguments are worthless in the cause
+of which Mr. Barlow is the advocate. He proves, indeed, that there are
+many sins which do not deserve eternal punishment. He proves too from
+the Inspired Writings, that, beyond the grave there is a state of
+expiation, in which many souls must needs be purged from such minor
+transgressions before they can appear in those mansions of heavenly
+purity where "nothing defiled shall enter".[14]
+
+Our readers will here recognize without difficulty the Catholic doctrine
+of venial sin, and the Catholic doctrine of purgatory. Unconsciously Mr.
+Barlow has become for a time the champion of Catholic faith. But the
+question at issue has not to do with the innocent little babe that beats
+its nurse, nor the wayward child that refuses its medicine, nor yet with
+the just man that, through human frailty, "shall fall seven times, and
+shall rise again".[15] The controversy in which Mr. Barlow has engaged
+regards the future lot of the _wicked_--of those who, _with full
+deliberation_, have committed _grievous_ sin; of whom St. Paul has said
+that they "shall not possess the kingdom of God";[16] in a word, of that
+unhappy band to whom the Great Judge will one day speak those dreadful
+words: "Depart from me, you cursed, into everlasting fire". It yet
+remains for Mr. Barlow to demonstrate that this fire will _not_ last for
+ever, that it will one day be extinguished, and that the torments of the
+_wicked_ will cease.
+
+We may pass on, then, to other proofs. "How beautiful are the feet of
+them that preach the gospel of peace, that bring glad tidings of good
+things".[17] This is the sentiment of St. Paul and of the Prophet
+Isaias. But, argues Mr. Barlow, if the gospel of eternal punishment be
+true, he that goes forth to preach the gospel to the heathen is a curse
+and not a blessing. Now what are the practical results of our missions
+to the heathen? "Is not the testimony of all unbiassed witnesses who
+have travelled among them uniform? Success is infinitesimal, failure
+all but universal. What impression has been made by our associations on
+the hundred and fifty millions of India? Taking the estimates of the
+missionaries themselves, who are not unnaturally disposed to magnify the
+good results of their work, the nominal converts are barely one in two
+thousand, while the number of _bonâ fide_ native Christians, 'possessed
+of saving faith', may be regarded as practically evanescent.
+Remembering, then, these facts, and assuming as a not improbable
+proportion, that a zealous missionary preaches the Gospel to a thousand
+who reject it for one whom he converts to Christ--God help him--the load
+of human misery which that man has brought about must surely weigh heavy
+on his soul.... Has any tyrant, a recognized scourge of the human race,
+brought down such storms of misery on his species as must be ascribed to
+the active missionary who has failed? And they have all failed--failed a
+thousand times over for once they have been successful" (p. 14, 15).
+
+On reading this very remarkable passage we are struck with the ingenuous
+candour of the writer. It is nothing new for us to learn that Protestant
+missions in pagan countries have been all but absolutely barren. But it
+is something new to find a distinguished Protestant Divine, who frankly
+admits this inconvenient fact. Mr. Barlow must, indeed, find it
+difficult to persuade himself that the Church which sends forth such
+missions, is the same as that which Isaias addressed in those well known
+words: "Enlarge the place of thy tent, and stretch out the skins of thy
+tabernacles; spare not; lengthen thy cords and strengthen thy stakes.
+For thou shalt pass on to the right hand, and to the left, and thy seed
+shall inherit the gentiles".[18] "And the gentiles shall walk in thy
+light, and kings in the brightness of thy rising. Lift up thy eyes round
+about and see: all these are gathered together, they are come to thee:
+thy sons shall come from afar, and thy daughters shall rise up at thy
+side. Then shalt thou see, and abound, and thy heart shall wonder and be
+enlarged, when the multitude of the sea shall be converted to thee, the
+strength of the gentiles shall come to thee". This magnificent prophecy,
+Mr. Barlow must confess, has no fulfilment in the Protestant Church.
+
+But let that pass. It is not with the _fact_ but with the _argument_
+that we purpose to deal. And first, it occurs to us that the argument,
+if valid, would prove not only against the doctrine which Mr. Barlow
+impugns, but also against that which he defends. He certainly will admit
+that a grievous sin against God is a dreadful crime; that it far
+transcends every other evil which exists or can be conceived. He
+maintains, moreover, that each one will receive, in the world to come,
+rewards and punishment "_according to his works_". Therefore, the
+punishment reserved for the sinner, even though it were not eternal,
+must yet be something dreadful to contemplate. And the missionary, the
+number of whose real converts, "'possessed of saving faith', may be
+regarded as practically evanescent", brings down this dreadful
+punishment on all to whom he preaches the gospel. Hence, if we accept
+Mr. Barlow's argument, even on his own doctrine of finite punishment,
+the missionary will be a curse to heathen nations; not indeed _so great_
+a curse as if the punishment of sin were eternal, but still a _curse_
+and _not_ a blessing. He must therefore answer his own argument, or else
+he will be forced to maintain that there is no punishment for sin in the
+world to come.
+
+To us his reasoning offers little difficulty. If the heathen, when he
+rejects the Christian faith, commits a deliberate grievous sin, he will
+certainly be punished accordingly. But this punishment must surely be
+ascribed to his own wickedness, and not to the labours of the
+missionary. The work of the missionary is a blessed work; it is the
+heathen himself that has changed it into a curse. We may illustrate this
+explanation from the pages of Sacred Scripture. The wicked servant in
+the gospel, if he had not received the one talent from his master, could
+not have buried that talent in the earth. And yet, for this fault he is
+"cast into exterior darkness", and condemned to "weeping and gnashing of
+teeth".[19] Will Mr. Barlow say that the gift of his master was not a
+blessing but a curse? If so, he arraigns the conduct of God Himself,
+whom this master represents. Again, if our Divine Lord had not selected
+Judea for the scene of His public mission, the Jews would never have
+been guilty of the frightful crime of Deicide, nor would they have
+incurred the terrible chastisement with which that crime was punished.
+Yet who will deny that the presence of the Incarnate Word amongst them
+was a special favour--the last and greatest--vouchsafed by a loving
+Father to that unhappy people? We need only add that the words of holy
+Simeon, addressed to the Virgin Mother on the presentation of her Infant
+Son in the Temple, are still applicable to every zealous missionary:
+"Behold, He is set up for the fall and for the resurrection of many in
+Israel";[20] for the resurrection of those who hearken to the glad
+tidings, and eagerly accept the grace which He brings; for the fall of
+those who spurn the one, and trample the other under foot.
+
+The next argument to which we shall invite the attention of our readers,
+is founded on the condition of the blessed in Heaven. "But the terrible
+difficulty arising from the relations of the saved to the lost cannot
+even be mitigated" (p. 22). This "terrible difficulty" is presented to
+us in two different forms. First, Mr. Barlow implicitly appeals to the
+divine precept of fraternal charity. Every one is bound to love his
+neighbour as himself. Now, if the blessed in Heaven fulfil this precept,
+they must be intensely miserable. For the proof of true charity is that
+we feel for our neighbour's sufferings, the same grief as if they were
+our own. Therefore the saints must experience the same internal anguish
+for the torments of the damned as if they endured these torments
+themselves.[21] This argument may be dismissed in a few words. The
+precept of fraternal charity does not extend to the future life. The
+blessed inhabitants of Heaven _cannot_ love the wicked in Hell; much
+less are they _bound_ to love them. They see God face to face, and they
+love Him with a resistless impulse. Whatever else is good and pleasing
+to Him, that they love for His sake; whatever is bad and offensive in
+His sight, they _cannot_ love, because they _see_ that it is unworthy of
+their love. A divine precept to love the devil and his unhappy
+companions in misery, is an idea peculiar to Mr. Barlow.
+
+The second form in which this "terrible difficulty" appears is more
+plausible than the first. Many a saint in Heaven will miss from the
+mansions of the blessed the friend of his bosom. Many a fond sister will
+look in vain for her gay and dissipated, but yet warm-hearted and
+affectionate brother. Many a loving mother will behold afar off the
+undying torments of her darling son. Are we to suppose that the generous
+affections of the human heart are extinguished in Heaven? If so, then
+man must be morally worse in Heaven than he was upon earth. And if not,
+it cannot be true that "mourning and sorrow shall be no more"[22] in the
+City of God. Here is the argument as it is put by Mr. Barlow. "I firmly
+believe that if, in the fruition of the Heavenly Kingdom, a time should
+come when I shall be capable of forgetting that one who truly loved me
+in this world ... is alive in hopeless torment--scorched by the
+everlasting flame--gnawed by the undying worm--I must have sunk down
+lower in the moral scale before this came to pass. I must have become
+more deeply immersed in heartless selfishness than I am now. And this,
+which I believe of myself, I believe of every one else. There is only
+one explanation of this frightful difficulty. We must assume that the
+redeemed are morally worse in Heaven than they were on Earth" (p. 24).
+
+This difficulty, which appeals more strongly to the feelings than to the
+judgment, is by no means peculiar to the doctrine of _eternal_
+punishment. It must be explained as well by those who say the torments
+of the damned will come to an end, as by those who say they will not.
+If the saints must grieve at the _eternal_ punishment of their friends,
+they must certainly grieve at the _temporal_ punishment of their
+friends. The latter grief will be less poignant, it is true; but it will
+still be inconsistent with _perfect_ happiness. Let Mr. Barlow explain
+how the inhabitants of Heaven will be free from _all_ sorrow, if the
+punishment of Hell be limited in duration, and it will be easy to show
+they will be equally free if the punishment be eternal.
+
+As for us, we see no necessity for any explanation. God has promised to
+make His saints happy. Surely He is able to do it. Mr. Barlow thinks
+they will be weeping for their friends. But is it not written that "God
+will wipe away all tears from their eyes"?[23] In what manner this will
+be done it is not necessary for us to explain. Yet we may be allowed to
+offer a conjecture, which, as it seems to us, is supported alike by
+reason and by revelation. We would say that, in the saints every
+affection that has not for its object what is good and pleasing to God,
+will be utterly extinguished; and therefore they will _cease to love_
+those unhappy souls that have been condemned to Hell. The reason is
+clear. The saints in Heaven see things as they are; and hence they
+_cannot_ love that which is wicked and hateful in the sight of God. In
+Mr. Barlow's mind this severance of earthly ties must come from an
+increase of "heartless selfishness". To us it seems to flow from perfect
+love of God. Neither does it follow, as he supposes, that the saints
+have "sunk down lower in the moral scale". On the contrary, it is
+manifest they have been raised up immeasurably higher. On Earth their
+affections were often guided by mere human motives, and, at best, were
+governed by an erring human judgment; in Heaven, they are moulded with
+the most perfect fidelity after a Divine model.
+
+With these remarks, we take leave of Mr. Barlow and his book. We cannot,
+however, close this brief paper without directing the attention of our
+readers to a very serious consideration which this book suggests. The
+Reverend Mr. Barlow is a Fellow of Trinity College. And there are many
+who would ask Catholic parents to entrust the education of their
+children to him and his colleagues. We have seen a specimen of his
+principles; in particular we have seen that, according to his views,
+"the civilization of the nineteenth century jars" with a doctrine which
+every Catholic is bound to believe. Is it safe, then, for a Catholic
+youth to gather his ideas of modern civilization from the lips of such a
+teacher as Mr. Barlow? We are told, indeed, it is for _secular
+education_ alone that a Catholic student should go to Trinity College:
+that he may learn his religion from other sources. But, if we
+understand the words aright, secular education must surely include
+modern civilization, and modern civilization, as taught by Mr. Barlow,
+is contrary to Catholic faith. These are simple facts. Our readers may
+draw their own conclusion.
+
+FOOTNOTES:
+
+[2] II. _Cor._, x. 5.
+
+[3] II. _Cor._, xii. 2-4.
+
+[4] _Rom._, xi. 33.
+
+[5] See Mr. Barlow's book, pp. 37 (note), 38, 39.
+
+[6] _Matth._, xxv. 41-46.
+
+[7] _Matth._, xviii. 8.
+
+[8] _Mark_, ix. 42, 43, 44, 45, 47.
+
+[9] _Matth._, iii. 12.
+
+[10] _Is._, lxvi. 24.
+
+[11] _Apoc._, xx. 9, 10, 15.
+
+[12] Pp. 38-39. The words in italics are so printed in Mr. Barlow's
+book.
+
+[13] See pp. 7-8, where this principle is advanced in a still more
+confident tone, and with even less regard for the maxims of the Gospel.
+We extract the following passage: "I do truly believe that if every man,
+before repeating the Athanasian Creed, would sit down quietly, and--say
+for five minutes--steadily endeavour to realize in his imagination, as
+far as he is capable of doing it, what the contents of the notion
+'Eternal Torments' are, we should find an enormous increase of so-called
+heresy with respect to these portions [the "damnatory clauses"] of the
+Creed. The responses, 'Which faith except every one do keep whole and
+undefiled, without doubt he shall perish everlastingly', would be nearly
+confined to the clerk". Five minutes' reflection is quite enough, in the
+estimate of Mr. Barlow, to convince every man that he ought to abandon
+the faith of ages.
+
+[14] _Apoc._, xxi. 27.
+
+[15] _Prov._, xxiv. 16.
+
+[16] I. _Cor._, vi. 9, 10; _Gal._, v. 21.
+
+[17] _Rom._, x. 15; _Isaias_, lii. 7.
+
+[18] _Isaias_, liv 2, 3.
+
+[19] _Matth._, xxxv. 30
+
+[20] _Luke_, ii. 34.
+
+[21] See Mr. Barlow's book, p. 22; also p. 17.
+
+[22] _Apoc._, xxi. 4.
+
+[23] _Apoc._, xxi. 4.
+
+
+
+
+CATHOLIC EDUCATION--DISENDOWMENT OF THE PROTESTANT ESTABLISHMENT.
+
+
+The last year terminated with the establishment in Dublin of an
+association, which, we trust, whilst protecting the material interests
+of the country, will contribute to put an end to religious oppression
+and intolerance, and to spread the blessings of Catholic education
+through all Ireland. Undertaking a task so meritorious in itself, and so
+much in accordance with the objects of the _Record_, the association
+will have our best wishes and co-operation. Its first meeting was held
+in the Rotundo on the 29th of December last, and a vast number of
+influential and respectable laymen, from city and country, many
+clergymen, and several archbishops and bishops attended. Its proceedings
+were most impressive, and the speakers all displayed great moderation
+accompanied with energy and firmness in their addresses. We may add that
+the speeches of the Archbishop of Cashel and the Bishop of Cloyne, on
+the claims of tenants for compensation for beneficial improvements, were
+most eloquent and convincing; that the Bishop of Elphin made an
+excellent and learned defence of the rights of Catholics to a Catholic
+system of education; and that the Archbishop of Dublin, supported by Mr.
+O'Neill Daunt, proved to the satisfaction of all present that the
+Protestant Establishment in Ireland is a nuisance and an insult, and
+ought to be abolished. We regret that the limits of this periodical will
+not allow us to enter fully into the various questions discussed at the
+meeting: we must restrict ourselves to a brief article on the topics
+most closely connected with the objects of the _Record_--we mean the
+question of education and of the Church. We cannot, however, but
+recommend our readers to assist the association by their influence,
+their counsels, and contributions, being full of hope that Ireland will
+derive great advantages, temporal and spiritual, from its labours.
+
+The Lord Mayor, by whose influence and authority the meeting had been
+convened, having taken the chair, the Archbishop of Dublin, Dr. Cullen,
+was called on to propose the first resolution. Before doing so he
+explained the objects of the association, and showed that they were so
+moderate, so reasonable, and so necessary, that no liberal minded man
+could refuse to support them.
+
+     "It is proposed", said he, "to protect liberty of religion
+     by relieving the great majority of the inhabitants of this
+     country from an oppressive and degrading burden, forced on
+     them for the maintenance of the Protestant Establishment,
+     which they look on as a galling and permanent insult; it is
+     proposed to encourage the growth of learning, by holding out
+     equal hopes to every class, and putting on a footing of
+     equality all who engage in the career of letters and
+     science; and finally it is proposed to restore prosperity to
+     this country, by giving inducements to the people to invest
+     their capital in useful and permanent improvements".
+
+Having thus stated the reasons for founding the new association, the
+Archbishop briefly alluded to the necessity of a good education, to the
+services of the Catholic Church in promoting science and letters, and to
+the glorious mission of carrying the light of the gospel and true
+civilization to pagan nations, which was given to Ireland for centuries
+after her conversion. That mission was interrupted by Danish and
+Anglo-Saxon invasions. Continued attempts to force the Reformation on
+our forefathers, the prohibition of Catholic schools, and a most galling
+system of penal laws, afterwards reduced our country to a state of
+misery and degradation, in which it was impossible for the masses of the
+people to approach the fountains of knowledge, or to render services to
+other countries. As soon, however, as liberty began to dawn, active
+efforts were made by the Catholic laity and clergy to repair the ruins
+of past times, and within the present century innumerable schools,
+colleges, convents, and other educational establishments, have been
+called into existence, which are rendering great services to the
+country, and preparing to make it again what it once was--a land of
+sages and saints. The exertions and sacrifices made in this holy cause
+are a proof of the zeal of the Catholics of Ireland for education, and
+reflect the greatest honour on their charity and generosity.
+
+Let us now look to what government has done in regard to Catholic
+education. In the first place, our rulers in past times prohibited all
+Catholic schools under the severest penalties, determined, it would
+appear, to sink the people into the degrading depths of ignorance, or to
+compel them when acquiring knowledge to imbibe at the same time
+Protestant doctrines. Secondly, a Protestant university and Protestant
+schools were founded and richly endowed with the confiscated property of
+Catholic schools or monasteries, and all possible privileges and honours
+were lavishly conferred on them by the state, in order to give them
+weight and influence, and to render them more powerful in their assaults
+on the ancient creed of Ireland. Thirdly, these institutions are still
+preserved, and possess immense property, nearly all derived from public
+grants. Besides other vast sources of income, Trinity College holds
+about two hundred thousand acres of land, and the several endowed
+schools are worth seventy or eighty thousand a year and own a great deal
+of landed property. Fourthly, it is to be observed that the management
+of these schools is altogether in Protestant hands, the teaching
+Protestant, and their atmosphere thoroughly impregnated with
+Protestantism. If any Catholic be admitted into those institutions, his
+faith is exposed to great danger, and unhappily it is too true that many
+who ventured to run the risk, perished therein, so that we find it
+recorded that several Catholics, when passing through the ordeal of
+Protestant education, lost their faith and became ministers and
+preachers of error. At present there are Protestant bishops and
+archdeacons, and other dignitaries, now enemies of the ancient faith,
+who commenced their career in Trinity College as very humble members of
+the Catholic Church. I say nothing of the many Catholics who, in
+consequence of the training received in Trinity College, never frequent
+any sacrament of their Church, and neglect all religious duties. The
+parents who expose their children to such dangers cannot be excused from
+a grievous breach of the trust committed to them by God. Can they be
+admitted to sacraments?
+
+Keeping in mind the facts just stated, may we not ask, were not
+Protestants provided with everything they could desire for educational
+purposes? was it necessary to adopt other measures in their favour?
+
+Now such being the case, had not we a right to expect that when new
+educational arrangements were to be made, the past sufferings of
+Catholics, the spoliation of their property, and their actual wants,
+should be taken into account? Was it to be supposed that _their_ claims
+should be overlooked in order to give further advantage to
+Protestantism? Reason and sound policy would have prohibited such
+suppositions. But "aliter superis visum". Instead of repairing past
+injustice and making some compensation for the confiscations of times
+gone by, the government, in all new measures for promoting education,
+seemed to forget the Catholics, and to think only of Protestant
+interests, just as if they were not abundantly provided for already.
+Thus, when the Queen's Colleges were projected, it was determined to
+establish them, and to endow them at the expense of the Catholics of the
+country, and on principles so hostile to Catholicity, that the Sovereign
+Pontiff and Irish bishops were obliged to condemn them as dangerous to
+faith and morals, whilst a Protestant statesman admitted that they were
+a gigantic scheme of godless education. Hence, no Catholic parent,
+though taxed for their support, unless he be ready to immolate his
+children to Baal, can send them to institutions thus anathematised. Have
+not Catholics great ground to complain upon this head?
+
+The national system was also founded on bad principles, and to protect
+the consciences of Protestant children, even in schools where they never
+attend, Catholic instruction was prohibited in them during the common
+hours of class.
+
+To illustrate the effects of this prohibition, the Archbishop refers to
+part of his own diocese--the county Dublin--in which there are 145
+so-called National Schools, frequented by 36,826 Catholic children,
+without the intermixture of one single Protestant, and asks is it not
+most unjust and insulting to banish Catholic books, Catholic practices,
+the history of the Catholic Church, from such schools, and to treat them
+as if they were mixed or filled with Protestants? If the case were
+reversed--if there were so large a number of Protestant children in
+schools without any mixture of Catholics, would Protestants tolerate any
+regulation by which every mention of their religion would be banished
+from such schools? Why apply one rule to Catholics and another to
+Protestants? The Archbishop then adds:
+
+     "Let me repeat it: Catholic children in purely Catholic
+     schools must pass the greater part of the day without any
+     act or word of religion, lest they should offend Protestants
+     who are present only in imagination. No crucifix, no image
+     of the Blessed Mother of God, no sacred pictures, no
+     religious emblems, though experience teaches that such
+     objects make excellent impressions on the youthful mind, are
+     tolerated in National schools, even when no Protestant
+     frequents them. No Catholic book can be used, and even the
+     works of such men as Bossuet, Massillon, Fenelon, the most
+     eloquent writers of modern times, must be excluded because
+     they were Catholics and inculcate Catholic doctrines. The
+     only books used by Catholics in these schools have been
+     compiled by the late rationalistic Archbishop of Dublin, by
+     Dr. Carlisle, a Presbyterian, and other Protestants, and are
+     tinged with an anti-Catholic spirit. It is to be added, that
+     the history of our Irish saints and missionaries and of the
+     ancient Church of Ireland and its doctrines, as well as the
+     sad narrative of our sufferings and persecutions, is
+     completely ignored. Were it necessary to throw still greater
+     light on the spirit of the mixed system, we could show that
+     the late Dr. Whately, one of its great patrons, declared in
+     his last pastoral charge to the clergy of Kildare, that his
+     object in introducing certain Scripture lessons into the
+     schools was to shake the religious convictions of the
+     people, and to dispel what he is pleased to call their
+     _scriptural darkness_. When things are thus conducted, have
+     we not here again great reason to complain?"
+
+The Archbishop also urges against the national system, its tendency to
+throw the education of this Catholic country into the hands of a
+Protestant government, whose past history proves that it has been
+always hostile to Catholic interests. Model and training and
+agricultural schools, which are completely withdrawn from Catholic
+control, have this tendency. Are not inspectors and other managers of
+the system altogether government nominees? When books were to be
+selected, was not the same object promoted by deputing to compile them
+Protestant archbishops, Presbyterian ministers, and other Protestants,
+who banished from them everything Catholic and national, and made them
+breathe a spirit of English supremacy and anti-Catholic prejudice? May
+not the experience of past ages be appealed to to prove that education
+under such government control becomes hostile to true religion, tends to
+introduce a spirit of despotism, and to rob the subject of his liberty?
+This was the tendency of all government enactments on education in
+Ireland for centuries. The Archbishop observes:
+
+     "Robespierre and other French despots fully understood all
+     this, when they proclaimed that all children were the
+     property of the state, to be educated under its care, at the
+     public expense. When the instruction of the rising
+     generations and the direction of schools falls under the
+     absolute control of the ruling powers of the Earth, that
+     sort of wisdom which Saint Paul calls earthly, sensual,
+     diabolical, soon begins to prevail; the wisdom from above
+     falls away, and neither religion nor true Christian liberty
+     can be safe".
+
+Having examined in this way the present defects and shortcomings of
+education in Ireland, as far as it receives aid from the state, the
+Archbishop insisted that Catholics have a decided claim to a Catholic
+university, with every privilege and right conferred upon Protestant
+universities, to Catholic training and model schools, and to a system of
+education under which the faith and morals of Catholic children would be
+safe from all danger. In England[24] the schools for the people
+supported by government are denominational, and the Catholics, though
+only a fraction of the population, have all the advantages of a Catholic
+system of education. Why should Ireland be deprived of rights which are
+freely granted to every class of people not only in England and
+Scotland, but in all the British colonies? Are the Catholics of this
+country to be degraded and insulted on account of their religion? Would
+such a mode of acting be in conformity with the liberality of the
+present age?
+
+Since the Archbishop made the foregoing observations, the Holy Father,
+our supreme guide in matters of religion, has published a series of
+propositions which he had condemned and reprobated on various occasions.
+We insert three of those propositions which bear upon education:
+
+The forty-fifth is as follows:
+
+     "XLV. The entire government of public schools in which the
+     youth of any Christian state is educated, except (to a
+     certain extent) in the case of episcopal seminaries, may and
+     ought to appertain to the civil power, and belong to it so
+     far that no other authority whatsoever shall be recognized
+     as having any right to interfere in the discipline of the
+     schools, the arrangement of the studies, the conferring of
+     degrees, in the choice or approval of the teachers".
+
+The forty-seventh adds:
+
+     "XLVII. The best theory of civil society requires that
+     popular schools open to the children of every class of the
+     people, and, generally, all public institutes intended for
+     instruction in letters and philosophical sciences, and for
+     carrying on the education of youth, should be freed from all
+     ecclesiastical authority, control, and interference, and
+     should be fully subjected to the civil and political power,
+     at the pleasure of the rulers and according to the standard
+     of the prevalent opinions of the age".
+
+The forty-eighth bears on the same subject:
+
+     "XLVIII. Catholics may approve of a system of educating
+     youth, unconnected with Catholic faith and the power of the
+     Church, and which regards the knowledge of merely natural
+     things, and only, or at least primarily, the ends of earthly
+     social life".
+
+Let our readers attentively consider these propositions. They
+undoubtedly reprobate what is called mixed education, or the system
+which endeavours to separate education from religion, as the Queen's
+Colleges profess to do. They appear to us also most distinctly to
+condemn the principles on which the National Schools are founded. In
+many of those schools all religious education is excluded, and in those
+which are under Presbyterian and other similar patrons, as well as in
+model and training schools, the rights of the bishops of the Catholic
+Church, to whom Christ gave the power of teaching all nations, are
+completely ignored. In every National School the teaching and practice
+of religion are strictly prohibited during the hours of class. Such a
+system appears to fall under the condemnation of the Holy See. We shall
+return to this matter again on some future occasion. In the mean time,
+we shall merely add, that if we wish to be true children of the Church,
+we must receive with humility, and in a spirit of obedience, the
+decisions of Christ's vicar on Earth, and reprobate and condemn from the
+inmost of our hearts the propositions which he, using the power given
+to him by the Eternal Shepherd of our souls, reprobates and condemns.
+The only view his Holiness proposed to himself in censuring the
+propositions we refer to was, to secure for the rising generations the
+greatest blessing that can be conferred on them--a good religious
+education, and the preservation of their faith from danger. As dutiful
+members of the true Church we ought to act on the lessons of wisdom that
+have been given to us.
+
+Having treated at some length of the education question, the Archbishop
+next directed the attention of the meeting to the condition of the
+agricultural and manufacturing interests of Ireland, showing that it is
+the duty of those in power to apply immediate remedies to the evils of
+the country, which menace us with universal ruin, and then proceeded to
+examine the proposed disendowment of the Protestant Establishment.
+History informs us that the Irish Protestant Church had its origin in an
+act declaring Henry VIII. head of the Church, which was passed by the
+Irish parliament in 1536, and in another act of the same parliament by
+which a similar dignity was conferred on Queen Elizabeth. A statement on
+this subject made by Dr. Gregg, Protestant Bishop of Cork, in a late
+pastoral charge, is altogether at variance with history. His Lordship's
+words are:
+
+     "She (the Protestant Church) sprang from the truth, was
+     nurtured in truth, laden with truth, in truth she delights,
+     to the truth she appeals, and by God's gracious blessing, in
+     mighty truth shall she stand".
+
+These are emphatic words; but, if he wished to speak correctly, the
+writer should have said that the Church he eulogises sprang from the
+passions and despotism of Henry VIII.; was nurtured by the avarice,
+hypocrisy, ambition, and corruption of Elizabeth; derived spiritual
+powers from a body of men who had no such powers themselves; that to the
+sword, the gibbet, and penal laws she owes her propagation; that her
+existence still depends upon brute force; and that, so little does she
+stand on or uphold truth, that she is not able to defend the Gospel any
+longer, or to support the doctrines and ordinances of religion. She
+could not restrain the late Protestant Archbishop of Dublin from
+explaining away the fundamental mysteries of the Trinity and
+Incarnation, nor Dr. Colenso from denying the inspiration of the Sacred
+Scriptures, nor Rev. Mr. Barlow, a Fellow of Trinity College, from
+impugning the eternity of punishment in another world. She affords so
+little light to her children, that, according to a report of the Church
+Pastoral Aid Society, signed by several dignitaries of the
+Establishment, millions of those children are pining away _in worse than
+pagan vice and ignorance_. Finally, so far from resting on truth, her
+only support is the arm of the State, whose creature she is, and at
+whose nod she may cease to exist.
+
+Having obtained spiritual authority by an act of the temporal power,
+much in the same way as the Roman emperors obtained divine honours by
+decrees of the senate, Henry VIII. and Elizabeth set about their new
+functions, and determined to show themselves worthy leaders of the
+Reformation. There were many richly endowed monasteries in Ireland at
+the time of Henry, and several continued to exist even till the days of
+Elizabeth. The inmates of those institutions passed their time in prayer
+and study; they had rendered great services to literature by copying and
+preserving the works of classical antiquity, whilst their labours for
+religion and the poor were worthy of the highest praise. There were also
+many convents of religious ladies, who devoted their lives to the
+service of God and their neighbour, to the education of youth, and who
+edified the world by the sweet odour of their virtues. By the new heads
+of the Church, and the new patrons of the Gospel, those merits were
+looked on as crimes, and all religious orders were suppressed.
+
+In Ireland there was an ancient institution founded by St. Patrick,
+which for more than a thousand years had maintained its connection with
+the Apostolic See, the true rock on which Christ built His Church, and
+had always preserved the integrity and purity of the Catholic faith. The
+existence of that venerable Irish Church was not consistent with the
+supremacy of the crown in spiritual matters, and its destruction was
+decreed.
+
+At the same time, a religion, with new doctrines, a new ceremonial, new
+liturgical books, and forms of prayer in the English language, then
+almost unknown in Ireland, was proclaimed, and all the sanction was
+given to it that could be derived from an act of parliament or a royal
+decree. It was pretended that this religion was to restore liberty of
+conscience to the world; but history shows that it enforced its teaching
+by penal laws, by fire and sword, and by every sort of violence.
+
+The monasteries of men, the convents of nuns, the episcopal sees, and
+the parochial churches, were possessed, at that time, of considerable
+revenues. This property was not the gift of the English government. In
+great part it was of ancient origin, as we may conclude from the fact
+that in the year 1179, shortly after the English invasion, Pope
+Alexander III. confirmed to St. Laurence O'Toole nearly the same
+possessions which are still held by the see of Dublin, and which he had
+inherited from his predecessors who lived before English rule began in
+Ireland. It was also private property, belonging to monasteries and
+convents, and to the Church, so that neither king nor parliament had any
+claim on it. But ancient rights and justice and prescription were no
+longer to be respected; the reforming monarchs did not hesitate to
+change the law of God and of nature, and to ignore the maxim that every
+one should have his own. Hence, all ecclesiastical property was
+confiscated. A large portion was given to the agents and minions of
+royal despotism, and another portion was devoted to the support of
+bishops and ministers of a new creed and religion, and turned away
+altogether from the purposes for which it had been destined by the
+donors; so that what was originally given for the support of the
+Catholic Church was now handed over to an establishment just called into
+existence, whose principal aim has always been to decry and misrepresent
+the ancient Church, to persecute its ministers, and to uproot it, if
+possible, from the soil.
+
+The heads of the Irish Protestant Establishment, Henry and Elizabeth,
+having commenced their spiritual rule by an act of robbery and
+spoliation, continued to propagate their new religion by intimidation,
+by violence, and penal enactments. The old nobility of Ireland, both of
+Norman and Irish descent, were persecuted and robbed of their
+possessions in order to convince them of that Gospel truth which first
+beamed from Boleyn's eyes; for the same purpose whole provinces were
+laid desolate, and torrents of blood inhumanly shed. In such proceedings
+we find a great deal to remind us of the persecutions inflicted on the
+early Christians by the Roman emperors and a singular resemblance to the
+system adopted by Mahomet for the propagation of the impure doctrines of
+the Koran; and as that impostor spread desolation through the most
+flourishing regions of the East, so did the founders of the Protestant
+establishment reduce the blooming fields of Erin to the condition of a
+howling wilderness, and like him they became the votaries of ignorance,
+and carried on a long and destructive war against Catholic schools and
+education.
+
+There was, however, something worse in the mode of propagating the
+doctrines of the Reformation than in that which was adopted for the
+maintenance or introduction of Paganism and Mahometanism. Those forms of
+worship openly avowed their designs, and publicly professed their enmity
+to the Christian religion. The proceedings of those who promoted and
+supported the Church Establishment were, on the contrary, marked by the
+vilest and most degrading hypocrisy. They pretended and professed to be
+the sincere friends of liberty of conscience, and of the progress of
+education and enlightenment, whilst at the same time they were the most
+dangerous enemies of every kind of freedom and progress, and endeavoured
+to establish the most galling despotism, and to spread ignorance through
+Ireland.
+
+Innumerable proofs are at hand of the despotic tendencies of the
+Establishment. We merely give one instance, related by Mant in his
+_Ecclesiastical History_ at the year 1636, in which the Protestant
+bishops, with Usher at their head, made the following declaration:--that
+
+     "The religion of the Papists is superstitious and
+     idolatrous; their faith and doctrine erroneous and
+     heretical; their Church, in respect to both, apostatical. To
+     give them, therefore, a toleration, or to consent that they
+     may freely exercise their religion and profess their faith
+     and doctrine, is a grievous sin."--_Mant_, vol. i. p. 510.
+
+And recollect that this declaration was made against the ancient
+religion of the country, a religion established in it for more than one
+thousand years, and that it was made for the purpose of excluding
+millions of the people from every office of trust and emolument. Nothing
+worse can be found in the annals of Paganism or Mahometanism. The
+Archbishop continues:
+
+     "But, passing over a remoter period, have we not to regret
+     that the spirit which then prevailed still continues to
+     manifest itself in our own days? And, indeed, were not the
+     heads of the Protestant establishment the most active
+     opponents of Catholic Emancipation? Who were the great
+     promoters of the Ecclesiastical Titles Bill? Was not the
+     head of the Establishment, in this city, most anxious, a few
+     years ago, to put convents and monasteries under police
+     control, and to give every annoyance to the holy and pious
+     virgins who devote themselves to the service of God and the
+     poor? And are not the principles acted on by the
+     Establishment still embodied in Protestant oaths? and can we
+     be surprised that dissensions exist in this country, and
+     that it is reduced to so deplorable a state as it is now in,
+     when we reflect that by such oaths and declarations discord
+     is excited in the country, rulers and subjects placed in a
+     state of hostility, and the people divided into factions and
+     parties?"
+
+As to education, we shall merely observe that the supporters of the
+Establishment left no means untried to banish it altogether from among
+the masses of the people in Ireland. Catholic schools were suppressed,
+and their property confiscated; the erection of new schools prohibited;
+no Catholic parent allowed to give a Catholic education to his children
+at home, and he was subjected to the severest penalties if he sent them
+to foreign schools. What more could be done to suppress the knowledge of
+the Christian religion by a Julian or a Mahomet? Yet, those who acted in
+that way cry out that they alone are the friends of progress and
+enlightenment, and that Catholics seek for nothing but darkness. Was
+there ever a more decided manifestation of recklessness and hypocrisy?
+
+Having given in detail some other instances of the violent and
+persecuting measures which were used for the propagation of
+Protestantism, the Archbishop proceeds to examine the results obtained
+by them:--
+
+     "Let us now ask", says he, "what have been the fruits of so
+     much bigotry, of so much violence, and of so many penal
+     laws? The late census tells us that every effort to
+     introduce Protestantism has been a complete failure, and
+     that notwithstanding so many persecutions and sufferings,
+     the old Catholic faith is still the religion of the land,
+     deeply rooted in the affections of the people. Without
+     entering into details which would occasion too much delay, I
+     shall merely state that all the members of the Establishment
+     in this kingdom are under seven hundred thousand; that out
+     of the two thousand four hundred and twenty-eight parishes
+     into which Ireland is divided, there were, in 1861, one
+     hundred and ninety-nine parishes containing no members of
+     the Establishment, five hundred and seventy-five parishes
+     containing not more than twenty, four hundred and sixteen
+     containing between twenty and fifty, three hundred and
+     forty-nine containing between fifty and one hundred--in all,
+     one thousand five hundred and thirty-nine parishes, each
+     with fewer than one hundred parishioners. I will add that,
+     according to the same census, the parish of St. Peter's, in
+     Dublin, contains more Catholics than the eleven dioceses of
+     Kilmacduagh, Kilfenora, Killala, Achonry, Ossory, Cashel,
+     Emly, Waterford, Lismore, Ross, and Clonfert contain
+     Protestants: and that the Catholics of the diocese of Dublin
+     exceed by thirty-five thousand all the Protestants of the
+     Established Church in twenty-eight dioceses of Ireland;
+     indeed, in all the dioceses of Ireland, excepting those of
+     Armagh, Clogher, Down, and Dublin. Whilst such figures show
+     that all the protection of the State, the persecution of
+     Catholics, the confiscation of their property, the
+     suppression of Catholic schools, the lavish endowment of
+     Protestant schools, and innumerable penal laws, have not
+     been able to establish Protestantism in Ireland, they must
+     convince us at the same time, that it is most unreasonable,
+     and contrary to the interests of the people and to a sound
+     policy, to keep up a vast and expensive ecclesiastical
+     establishment for the sake of so small a minority, and in
+     opposition to the wishes of the great mass of the
+     population".
+
+The Archbishop next quoted several authorities from Protestant writers
+condemnatory of the Anglican establishment, and among others, that of
+Lord Brougham, who, confirming his own views by those of the celebrated
+Edmund Burke, says:
+
+     "I well remember a phrase used by one not a foe of Church
+     Establishments--I mean Mr. Burke. 'Don't talk of its being a
+     church! It is a wholesale robbery!'... I have, my lords,
+     heard it called an anomaly, and I say that it is an anomaly
+     of so gross a kind, that it outrages every principle of
+     common sense, and every one endowed with common reason must
+     feel that it is the most gross outrage to that common sense
+     as it is also to justice. Such an establishment, kept up for
+     such a purpose, kept up by such means, and upheld by such a
+     system, is a thing wholly peculiar to Ireland, and could be
+     tolerated nowhere else. That such a system should go on in
+     the nineteenth century; that such a thing should go on while
+     all the arts are in a forward and onward course, while all
+     the sciences are progressing, while all morals and religion
+     too--for, my lords, there never was more of religion and
+     morality than is now presented in all parts of the
+     country,--that this gross abuse, the most outrageous of all,
+     should be allowed to continue, is really astonishing. It
+     cannot be upheld, unless the tide of knowledge shall turn
+     back, unless we return to the state in which things were a
+     couple of centuries ago".
+
+After quoting several other authorities similar to that of Lord
+Brougham, the Archbishop called on his hearers to unite with him in
+calling for the abolition of the Establishment.
+
+     "When you consider", said he, "the reasons and the weight of
+     authority which I have alleged, I trust you all will admit
+     that an establishment which traces back its origin to the
+     lust, the avarice, and the despotism of Henry VIII. and his
+     daughter; an establishment introduced by force and violence,
+     and that has no support save in the protection of the state,
+     of which it is the creature and the slave; an establishment
+     that has been the persevering enemy of civil and religious
+     liberty; that has called for penal laws in every century
+     from the days of Elizabeth to the passing of the
+     Ecclesiastical Titles Act; that has never failed to oppose
+     every proposal for the relaxation of such laws, not only in
+     the days of Strafford and Clarendon, but even when there was
+     question of emancipation in the midst of the liberality of
+     the present century; an establishment that has inflicted
+     great evils on Ireland by depriving the mass of the people
+     of all the means of education, by persecuting schoolmasters,
+     and seizing on and confiscating schools, and that has been
+     always the fruitful source of dissensions in the
+     country--when you consider all these things, you will
+     undoubtedly agree with me, that such an establishment ought
+     not to be any longer tolerated in this country--that it
+     ought to be disendowed, and its revenues applied to purposes
+     of public utility".
+
+FOOTNOTES:
+
+[24] In the report of the Endowed Schools Commission of 1858, p. 284,
+there is an excellent letter of Baron Hughes on mixed education. Having
+observed that in England Protestant bishops and noblemen are opposed to
+it, he says: "I am convinced that the mixed system is wrong in
+principle, and cannot, even if right, be carried out in Ireland. I
+believe that the separate system is sound in principle; and if that is
+doubted, I think it is worthy of being submitted to a fair trial, as the
+only alternative the state can adopt".
+
+
+
+
+LITURGICAL QUESTIONS.
+
+
+In answer to the request made in our last number, some of our reverend
+friends have addressed to us several most interesting questions on
+Liturgical points. Owing to the great pressure this month on our limited
+space, and to the necessity of completing the series of decrees on the
+Holy Mass, we are not able to attend to them for this month. In our next
+issue we hope to be in a position to satisfy our respected
+correspondents.
+
+
+
+
+DECREES ON THE HOLY MASS.
+
+[Concluded from page 190.]
+
+
+Ad §. IX. _Post Consecrationem usque ad Orationem Dominicam._
+
+1. Dum Sacerdos dicit orationem "Supplices te rogamus", et orationes
+ante Communionem, _servandae sunt rubricae, quae jubent manus ponendas
+esse super altare, non intra corporale_. 7. Sept. 1816 in u. Tuden, ad
+35.
+
+2. Qui in Canone Missae post consecrationem, in oratione "Nobis quoque
+peccatoribus", nominatur Joannes, est s. Joannes Baptista, et ideo caput
+est ad hoc nomen inclinandum, dum Missa dicitur aut commemoratio fit de
+s. Joanne Baptista; _non_ vero quando Missa dicitur aut commemoratio fit
+de s. Joanne apostolo et evangelista. 27. Mart. 1824. in u. Panormit. ad
+2.
+
+
+Ad §. X. _De Oratione Dominica usque ad factam Communionem._
+
+1. Signum cum patena faciendum a sacerdote a fronte ad pectus, dum dicit
+orationem "Libera nos quaesumus Domine", debet esse _integrum signum
+crucis_; et post dictum signum crucis _est deosculanda patena_. 13.
+Mart. 1627 in u. Panorm.--Cum Celebrans dicit: "Da pacem Domine in
+diebus nostris", _patenam in extremitate, seu oram patenae, congruentius
+osculatur_. 24. Jun. 1683 in u. Albingan. ad 5.
+
+2. _Pax, dummodo adsit consuetudo_, in Missa pro sponso et sponsa dari
+potest; attamen _danda est semper cum instrumento, numquam vero cum
+patena_. 10 Jan., 1852 in u. Cenoman. ad. 8.
+
+3. Pars _inferior_ hostiae _praecidi debet_, non superior, quando
+dicitur: "Pax Domini sit semper vobiscum". 4 Aug. 1663 in u. Dalmat. ad
+6.
+
+4. _Tolerari potest_ consuetudo pulsandi campanulam a ministro in Missa
+non solum ad verba "Sanctus", etc. et in elevatione Sanctissimi, sed
+etiam ad verba "Domine non sum dignus" ante sumptionem, et quoties
+administratur Communio fidelibus, ad praedicta verba. 14 Mai. 1846 in u.
+Ord. Min. ad 9.
+
+5. Sacerdos scipsum signans cum hostia et calice consecratis ante
+sumptionem Ss. Sacramenti, ad verba "Jesu Christi" debet caput inclinare
+_juxta rubricas_. 24 Sept. 1842 in u. Neap. ad 1.
+
+6. In quaestione: an Sacerdos post sumptionem pretiosissimi sanguinis
+debeat parumper immorari in adoratione, prout fit post sumptionem sacrae
+hostiae? _serventur rubricae_. 24 Sept. 1842 in u. Neap. ad. 2.
+
+7. In quaestione: an pro abluendis vino et aqua pollicibus et indicibus
+in secunda purificatione post Communionem debeat Sacerdos e medio
+altaris versus cornu epistolae recedere? _serventur rubricae pro
+diversitate Missae._[25] 22 Jul. 1848 in u. Tornac.
+
+8. _Ante versiculum quod dicitur "Communio", coöperiendus est velo calix
+in anteriori parte, prout ante confessionem._ 1 Mart. 1698 in u. Prag.
+ad 1.--_Tam in principio Missae quam post Communionem calix velatus esse
+debet totus in parte anteriori._ 12 Jan. 1669 in u. Urbinat.--In
+quaestione: an deceat corporale retinere extensum super altare toto
+tempore, quo celebrantur Missae, et donec ab ultimo in eo celebrante
+reportetur ad sacrarium (sacristiam); et an conveniat corporale extra
+bursam deferre? _episcopus incumbat observantiae et executioni
+rubricarum._ 13 Sept. 1704 in u. Ravenat.
+
+9. De Communione fidelium intra Missam:
+
+_Consuetudo_ dicendi: "Ecce Agnus Die", et: "Domino non sum dignus",
+idiomate vulgari, _est eliminanda_, utpote contraria Rituali et Missali
+Romano. 23. Mai. 1835 in u. Ord. Min. Capuc. Helv. ad 5.
+
+Sacerdos _debet_ semper, etiam communicando moniales habentes
+fenestrellam in parte evangelii, pro Communione distribuenda _descendere
+et reverti per gradus ante riores, et non laterales altaris_. 15 Sept.,
+1736, in u. Tolet. ad 8.
+
+Dum Celebrans administrat sacram Communionem in Missa privata, minister
+_non_ debet eum comitari cum cereo accenso; sed quum purificationem,
+utpote quae pro populo non est in usu,[26] non praebeat, nec mappam
+Communionis, utpote cancellis affixam, ante communicantes sustineat,
+tunc debet manere genuflexus in latere epistolae. 12 Aug. 1854 ad 72.
+(Anal. II p. 2188 sqq.)
+
+_Servetur consuetudo dividendi consecratas particulas, si adsit
+necessitas._ 16 Mart. 1833 in u. Veron. ad 1.
+
+In Communione quae inter Missae sacrificium peragitur, _minister
+sacrificii, non ratione praeeminentiae, sed ministerii, praeferendus est
+ceteris quamvis dignioribus_. 13 Jul. 1658 in u. Galliar.
+
+_Patenae suppositio per sacerdotem cotta indutum in Communione generali,
+quae per Dignitates agitur, retinenda est._ 3 Sept. 1661 in u.
+Andrien.--_Non_ potest sacerdos sanctam Communionem sive intra sive
+extra Missam administrans tenere patenam inter digitos manus sinistrae,
+quae sacram pixidem gestat, ut eam sic mento communicantium supponat,
+sed _cura et solertia sacerdotis supplere debet_, ut praecaveatur
+sacrorum fragmentorum disperditio. 12 Aug. 1854 ad 21 et 22 loc. cit.
+
+
+Ad §. XII. _De benedictione in fine Missae, et Evangelio Sancti
+Joannis._
+
+1. _In fine Missae ad quodcumque altare celebratae, fit reverentia Cruci
+infra gradus, capite discoöperto._ 13 Febr. 1666 in decret. ad Missal.
+ad 9.
+
+2. _Arbitrio et prudentiae Ordinarii_ relinquitur inducere praxim
+lavandi manus in fine Missae, postquam Celebrans exuerit vestes
+sacerdotales, in dioecesim, in qua non est in usu; _sed non_ inducatur
+_per modum praecepti_. 12 Aug. 1854 ad 28 (Anal. II. p 2193).
+
+FOOTNOTES:
+
+[25] _Missae diversitatem_, de qua decretum loquitur, ita intellexerunt
+ac suo tempore exposuerunt ipsius decreti auctores h. e. doctores Romani
+a. 1848, ut in _Missis solemnibus numquam_ sit e medio altaris
+recedendum ad abluendos digitos; in _Missis non solemnibus_ e contra
+_semper_ e medio sit ad cornu Epistolae progrediendum (licet rubrica de
+hoc progressu sileat). Haec sententia ipsorum auctorum decreti atque
+interpretatio praeclare confirmatur ex universali ac constanti omnium
+totius Urbis ecclesiarum praxi. Cf. Attestat. Romani s. Theologiae
+Professoris apud Falise p. 77: "Dum revertitur e cornu Epistolae in
+medium altaris, digitos purificatorio abstergit".
+
+[26] Juxta Merati (Comment. ad hanc rubr. n. 34) haec purificatio
+retinetur solummodo "in aliquibus ecclesiis", Ubi illa non est in usu,
+ejusmodi consuetudo servanda est. 12. Aug. 1854 ad 23. loc. supra cit.
+
+
+
+
+DOCUMENTS.
+
+
+I.
+
+DECREE OF THE SACRED CONGREGATION OF INDULGENCES.
+
+Urbis et Orbis.--Cum non sit aliud Nomen sub coelo, in quo nos oportet
+salvos fieri, nisi Nomen Iesu in quo est vita, salus, et resurrectio
+nostra, per quem salvati et liberati sumus, idcirco Sixtus V. fel. rec.
+Pont. Max. sub die 11 Iulii 1587 in Bulla _Reddituri_ Indulgentiam
+concessit quinquaginta dierum omnibus et singulis Christifidelibus qui
+quocumque idiomate sic se salutaverint: _Laudetur Iesus Christus_, vel
+responderint: _In saecula_, vel _Amen_, aut _Semper_; plenariam vero in
+mortis articulo iis qui hanc laudabilem consuetudinem habuerint, modo
+ore, vel corde (si ore non potuerint) Iesu nomen invocaverint.
+
+Nonnullis deinde in locis cum mos invaluisset Iesu Nomini et illud
+Mariae in se invicem salutando addere, Clemens PP. XIII. ad humillimas
+preces Generalis Ordinis Carmelitarum per Decretum die 30 Novembris 1762
+benigne impertitus est pro Carmelitis eamdem Indulgentiam quinquaginta
+dierum quotiescumque in mutua salutatione verba usurpaverint: _Sia
+lodato Gesů e Maria._[27]
+
+Nunc vero SS mus. Dominus Noster PIUS PAPA IX. nonnullorum Episcoporum
+precibus peramanter inclinatus, referente me infrascripto Sacrae
+Congregationis Indulgentiarum Cardinali Praefecto in Audientia diei 26
+Septembris 1864, ut magis magisque Fideles utriusque Nominis Iesu et
+Mariae salutares percipiant effectus, et illa quam saepissime in ore et
+corde retineant, camdem concessionem ad omnes et singulos Christifideles
+extendit, ita ut qui se invicem salutando hac forma, in quocumque
+idiomate, utantur: _Sia lodato Gesů e Maria_,[28] vel responderint:
+_Oggi e sempre_,[29] aut similibus verbis, easdem plane Indulgentias,
+quae in praefata Bulla memorantur, consequi possint et valeant. Quam
+gratiam voluit SANCTITAS SUA perpetuo suffragari absque ulla Brevis
+expeditione.
+
+Datum Romae ex Secretaria eiusdem Sacrae Congregationis Indulgentiis
+Sacrisque Reliquiis praepositae. Die 26 Septembris 1864.
+
+    FR. ANTONIUS M. CARD. PANEBIANCO S. C. PRAEFECTUS.
+
+    Loco [cross sign] Signi.         _A. Colombo Secretarius._
+
+
+II.
+
+LETTER FROM THE CARD. PREFECT OF PROPAGANDA TO THE BISHOPS OF IRELAND
+CONCERNING THE B. EUCHARIST.
+
+The following letter on the manner in which, in missionary countries,
+the Blessed Eucharist is to be conveyed to the sick, is a fresh proof of
+the zeal of the Holy See in promoting devotion to the Most Holy
+Sacrament.
+
+     ILLUSTRISSIME ET REVERENDISSIME DOMINE,
+
+     Etsi sancta omnia sancte tractanda sint, propterea quod ad
+     Deum pertineant qui essentialiter sanctus est, attamen
+     augustissimum Eucharistiae sacramentum sicut sacris
+     mysteriis omnibus absque ulla comparatione sanctitate
+     praeeminet, ita maxima prae ceteris veneratione est
+     pertractandum. Nil itaque mirum si tot Ecclesia diversis
+     temporibus ediderit decreta, quibus Sanctissimae
+     Eucharistiae delatio pro adjunctorum varietate vel
+     denegaretur omnino, vel ea qua par esset reverentia
+     admitteretur;[30] cum nihil antiquius fuerit Ecclesiae Dei
+     quam ut animarum profectum atque aedificationem debito cum
+     honore divinorum omnium divinissimi mysterii consociaret.
+     Haec porro prae oculis habens Sacrum hoc Consilium
+     Christiano Nomini Propagando, cum primum intellexit in
+     quibusdam istius regionis Dioecesibus consuetudinem seu
+     potius abusum invaluisse, ut Sacerdotes Sanctissimum
+     Sacramentum a mane usque ad vesperam secum deferrent ea
+     tantum de causa quod in aliquem forte aegrotum incidere
+     possent, ad Metropolitanos censuit scribendum, tum ut
+     consuetudinem illam ab Ecclesiae praxi omnino abhorrere
+     declararet, tum etiam ut ejus extensionem accuratius
+     deprehenderet. Responsa Archiepiscoporum brevi ad Sacram
+     Congregationem pervenerunt, ex quibus innotuit, multis in
+     locis de abusu illo gravem admirationem exortam esse, cum
+     aliqua in Dioecesi ne credibilis quidem videretur. Verum
+     non defuerunt Antistites qui illius existentiam ejusque
+     causas ingenue confessi sunt. Quare Eminentissimis Patribus
+     Sacri hujus Consilii in generalibus comitiis die 28
+     Septembris elapsi anni habitis omnia quae ad hanc rem
+     referebantur exhibita sunt perpendenda, ut quid Sanctissimi
+     Sacramenti debitus honor ac veneratio postularent in Domino
+     decerneretur. Omnibus igitur maturo examini subjectis,
+     statuerunt Eminentissimi Patres literas encyclicas ad
+     Archiepiscopos atque Episcopos istius regionis dandas esse,
+     quibus constans Ecclesiae rigor circa Eucharistiae
+     delationem commemoraretur. Voluit insuper S. C. ut singuli
+     Antistites excitarentur, quemadmodum praesentium tenore
+     excitantur, ad communem Ecclesiae disciplinam hac in re
+     custodiendam, quantum temporis ac locorum adjuncta nec non
+     inductarum consuetudinum ratio patiantur, ita tamen ut
+     sedulam navent operam ad veros abusus corrigendos atque
+     eliminandos. Quam quidem in rem censuerunt Patres
+     Eminentissimi apprime conferre frequentem celebrationem
+     sacrificii missae, quo videlicet Sacerdotes facile
+     necessitati occurrere possunt Sanctissimam Eucharistiam
+     secum per multos dies retinendi. Quae cum ita sint hortor
+     Amplitudinem Tuam ut in eum finem rurales aediculas
+     multiplicandas cures, atque talia edas decreta ex quibus
+     delatio Sanctissimi Sacramenti ad urgentes tantum causas,
+     atque ad actuale ministerii sacerdotalis exercitium
+     coarctetur, injuncta vero presbyteris stricta obligatione
+     semper in hisce casibus Sanctam Hostiam super pectus
+     deferendi. Denique decreverunt Eminentissimi Patres ut de
+     negotio isto gravissimo in Provincialibus Conciliis agatur,
+     quo nimirum Antistites eam in suis dioecesibus communem
+     normam inducere satagant, quam augustissimum Eucharistiae
+     mysterium decere existimaverint. Tandem Amplitudini Tuae
+     significare non praetermitto omnia et singula quae superius
+     decreta sunt Sanctissimo D. N. Pio PP. IX. per me relata
+     fuisse in audientia diei 3 Octobris elapsi anni, eaque a
+     Sanctitate Sua in omnibus adprobata fuisse atque apostolica
+     auctoritate confirmata.
+
+     Datum Romae ex Aedibus S. Congregationis de Propaganda Fide
+     die 25 Februarii 1859.
+
+     Amplitudinis Tuae
+     Ad officia paratissimus
+     AL. C. BARNABO, Praef.
+     CAJET ARCHIEPISCOPUS THEBAR. Secretarius.
+
+     R. P. D. PAULO CULLEN,
+     Archiepiscopo Dublinensi.
+
+     1. _Ex dubiis propositis pro christianis Sinensibus._ Ad
+     propositum dubium "An sacerdotibus Sinensibus liceat in
+     itineribus quae longissima sunt secum deferre Eucharistiam
+     ne ea priventur?" Resp. Non licere. Qualificatores S. O. die
+     27 Martii 1665, et Eminentissimi approbarunt die 15 April.
+     1665.
+
+     2. Pro Gubernatoribus navium Lusitaniae qui singulis annis
+     in Indias orientales navigant, petentibus licentiam
+     deferendi sacramentum Eucharistiae, ne nautae et Rectores
+     sine Viatico decedant. Lecto memoriali et auditis votis
+     Sanctissimus supradictam petitionem omnino rejecit; ita
+     quod nec in posterum ullo modo de ea tractetur. S. C. S. O.
+     die 13 Julii 1660.
+
+     3. Bened. XIV. _Inter omnigenas_ "pro Incolis Regni Serviae
+     et finitimarum Regionum". "At ubi (sicuti ibidem legitur)
+     Turcarum vis praevalet et iniquitas, sacerdos stolam semper
+     habeat coopertam vestibus; in sacculo seu bursa pixidem
+     recondat quam per funiculos collo appensam in sinu reponat
+     et nunquam solus procedat, sed uno saltem fideli, in defectu
+     Clerici, associetur".
+
+     4. Honorius III. in cap. _Sane_ de celebratione Miss.
+     expresse habet de delatione Eucharistiae quod si "in
+     partibus infidelium ob necessitatem S. Viatici permittitur,
+     tamen extra necessitatem permittenda non est, cum hodie
+     Ecclesiastica lege absolute prohibitum sit ut occulte
+     deferatur. Occulte deferre in itinere, nequit moraliter
+     fieri absque irreverentia tanti sacramenti".
+
+     5. Verricelli de Apostolicis Missionibus Tit. 8. pag. 136.
+     expendit, "An liceat in novo Orbe Missionariis S.
+     Eucharistiam collo appensam secum in itinere occulte deferre
+     etc. et quidquid sit de veteri disciplina concludit hodie
+     universalis Ecclesiae consuetudine et plurimorum Conciliorum
+     decretis prohibitum est deferre occulte S. Eucharistiam in
+     itinere, nisi pro communicando infirmo, ubi esset timor et
+     periculum infidelium, et dummodo ad infirmum non sit nimis
+     longum iter sed modicum et unius diei".
+
+     6. Thomas a Jesu de procur. salut. omnium gentium lib. 7.
+     "non auderem Evangelii ministros qui in illis regionibus aut
+     aliis infidelium provinciis conversantes, si imminente
+     mortis periculo secum Viaticum, occulte tamen, deferrent,
+     condemnare".
+
+
+III.
+
+LETTER FROM THE CARD. PREFECT OF PROPAGANDA TO THE BISHOPS OF IRELAND ON
+THE _RESIDENCE_ PRESCRIBED BY THE CANONS.
+
+ILLUSTRISSIME AC REVERENDISSIME DOMINE,
+
+Quandoquidem divino praecepto animarum Rectoribus mandatum sit oves suas
+agnoscere, easque pascere verbo Dei, sacramentis, atque exemplo bonorum
+operum, idcirco ii ad personalem in suis Dioecesibus vel Ecclesiis
+residentiam obligantur; sine qua injunctum sibi officium defungi per se
+ipsos minime possent. Porro pastoralis residentiae debitum quovis
+tempore Ecclesia Dei asserere atque urgere non destitit; cujus
+sollicitudinis luculenta exhibent testimonia non modo veteres canones,
+sed et sacrosancta Tridentina Synodus Sess. VI. cap. 1. de Refor. et
+Sess. XXIII. de Ref. cap. 1. ac novissime Summus Pontifex Benedictus
+XIV. qui Constitutione _ad Universae Christianae Reipublicae statum_
+edita die 3 Septembris 1746, residentiae obligationem et inculcavit
+sedulo et disertissime explicavit.
+
+Quod si ubique locorum Pastores animarum pro officii sui ratione
+continenter in medio gregis vivere oportet, ad id potiori etiam titulo
+illi tenentur quibus animarum cura demandata est in locis Missionum.
+Cum enim fideles in Missionibus graviora passim subire cogantur
+pericula, dum minora ut plurimum iis praesto sunt adjumenta virtutum,
+peculiari ac praesentissima indigent vigilantia atque ope Pastorum. Haud
+igitur mirum si sacro Consilio Christiano Nomini Propagando nil fuerit
+antiquius quam datis etiam Decretis curare ut a se dependentes Episcopi
+Vicariique Apostolici in suis Missionibus, quoad fieri posset, absque
+ulla interruptione residerent. Quam quidem in rem eo usque pervenit
+Sancta Sedes, ut laudatis Praesulibus sub gravissimis poenis
+prohibuerit, ne Pontificalia munia in aliena Dioecesi vel Districtu
+etiam de consensu Ordinarii ullo modo peragerent.
+
+At quoniam, hisce non obstantibus, haud raro contingit ut Praelati
+Missionum inconsulta Sede Apostolica et absque vera necessitate aut
+causa canonica perlonga suscipiant itinera, ex quo non mediocria
+commissae illis Missiones pati possunt detrimenta, propterea
+Eminentissimi ac Reverendissimi Patres Sacrae hujus Congregationis in
+generalibus comitiis habitis die 21 Januarii hujus anni expedire
+censuerunt, ut in memoriam revocarentur praedictorum Praesulum canonicae
+sanctiones circa Pastorum residentiam, nec non Decreta quae circa
+ejusdem obligationem edita sunt pro locis Missionum, ne quis videlicet
+in posterum Dioecesim aut Districtum cui praeest vel ad tempus relinquat
+absque praevia licentia ejusdem S. Congregationis. Quod quidem dum
+Amplitudini Tuae significo ex mente Eminentissimorum Patrum, Decreta, de
+quibus supra, addere non praetermitto (Num. 1).
+
+Praeterea Eminentissimi ac Reverendissimi Patres in iisdem generalibus
+comitiis statuerunt, utuniversis Episcopis, Vicariis, ac Praefectis
+Apostolicis Missionum _Quaestiones_ transmittantur pro relatione
+exhibenda Sacrae Congregationi de statu Dioecesium vel Missionum queis
+praesunt. Cum enim ii omnes qui Missionibus praeficiuntur praedictam
+relationem statis temporibus subjicere S. Sedi teneantur, voluit Sacrum
+Consilium ut eam in posterum exigendam curent ad normam 55 Quaestionum
+quae in adjecto folio continentur (Num. 2), utque in iis praesertim
+accuratiores se praebeant, quae ad vitam, honestatem ac scientiam
+sacerdotum referuntur.
+
+Datum Romae ex Aedibus S. Congregationis de Propaganda Fide die 24
+Aprilis 1861.
+
+    Amplitudinis Tuae
+    AL. C. BARNABO, Praef.
+
+    R. P. D. Archiepiscopo Dublinensi.
+
+
+Num. 1.
+
+_Decreta et Declarationes S. Congregationis de Propaganda fide super
+Residentia praesulum in locis missionum._
+
+
+I.
+
+_In Congregatione Generali coram Sanctissimo habita die_ 28 _Martii
+Anno_ 1651.
+
+"Sanctitas Sua decrevit quod Episcopi S. Congregationi de Propaganda
+Fide subordinati non possint exercere Pontificalia in aliis praeterquam
+in propriis Ecclesiis, etiamsi esset de consensu Ordinariorum sub poena
+suspensionis ipso facto incurrendae, ac eidem Pontifici reservatae,
+dummodo a praefata S. Congregatione non sint in certo loco destinati
+Vicarii Apostolici, seu Administratores alicajus Ecclesiae deputati".
+
+_Similia Decreta prodierunt ab eadem S. Congregatione die 26 Julii 1662
+et 17 Julii 1715._
+
+
+II.
+
+_In Congregatione particulari de Propaganda Fide habita die 7 Maii
+1669._
+
+Cum iteratis per S. C. decretis exercitium Pontificalium extra Dioeceses
+Episcopis ejusdem S. C. assignatas prohiberetur, quaesivit Episcopus
+Heliopolitanus.
+
+"An dicta decreta intelligenda essent vim suam habere _intra_ fines
+Europae tantum, an vero extenderentur etiam ad alia loca, per quae
+transeundum esset, cum ad suas Ecclesias proficisceretur".
+
+"S. Congregatio respondit Decreta prohibentia dictum exercitium
+Pontificalium extendi ad omnia loca, etiam extra fines Europae".[31]
+
+
+III.
+
+_In Congregatione Generali habita die 10 Julii 1668._
+
+Eminentissimi ac Reverendissimi Patres S. Consilii Christiano Nom.
+Propag. attentis expositis contra Episcopos ab eodem S. Consilio
+dependentes qui cum detrimento suarum Dioecesium eas deserebant ut Romam
+vel alia loca peterent, statuendum censuerunt.
+
+"Inhibeatur Episcopis S. Congregationi subjectis ne Romam sub quovis
+praetextu veniant, absque licentia Sacrae Congregationis. Decretum
+editum Anno 1626 renovarunt".
+
+
+IV.
+
+DECREE OF THE S. CONG. OF PROPAGANDA _QUOAD USUM PONTIFICALIUM EXTRA
+DIOCESIUM_.
+
+_Decree of the S. Congregation of Propaganda permitting the English
+Bishops to exercise Pontificalia within the Three Kingdoms._
+
+Ex negligentia Antistitum circa onus residentiae si ubique mala
+gravissima obvenirent, potissimum id valet quoad regiones, in quibus ob
+admixtionem infidelium vel haereticorum gravioribus periculis fideles
+objiciuntur; proinde Episcopis et Vicariis Apostolicis regionum ad quos
+S. Congregationis de Propaganda Fide sollicitudo extenditur, indictum
+haud semel fuit, ne extra propriam Dioecesim vel Vicariatum Pontificalia
+etiam de consensu Ordinariorum exerceant.
+
+Porro cum dubitari haud valeat de studio Episcoporum Angliae in
+hujusmodi residentiae lege servanda, iidemque postulaverint, ut tenor
+regulae hujusmodi in suum favorem relaxetur; S. Congregatio de
+Propaganda Fide in generali conventu habito die 5 Aprilis 1852 attento
+quod haud raro necessarium vel opportunum admodum existat, ut iidem
+admitti possint ad Pontificalia exercenda in aliis Angliae ipsius
+dioecesibus, aliquando etiam in proximis regionibus Hiberniae et
+Scotiae, censuit supplicandum Sanctissimo pro relaxatione memoratae
+inhibitionis in favorem Episcoporum Angliae quoad tria regna unita, in
+quibus proinde de consensu Ordinariorum Pontificalia iidem exercere
+valeant.
+
+Hanc vero S. Congregationis sententiam Sanctissimo D. N. Pio PP. IX. ab
+infrascripto Secretario relatam in Aud. diei 6 ejusdem mensis et anni
+Sanctitas Sua benigne probavit, et juxta propositum tenorem facultates
+concessit, contrariis quibuscumque haud obstantibus.
+
+In epistola data die 6 Feb. 1862. Eminentissimus Dominus Cardinalis S.
+Cong. de Prop. Fide Prefectus ad Archiepiscopum Dublinensem scribens
+declarat facultatem supra memoratam omnibus Hiberniae praesulibus eodem
+mode ac Angliae episcopis fuisse a Sanctissimo Domino N. Pio IX.
+concessam.
+
+    [iron cross symbol] PAULUS CULLEN.
+
+FOOTNOTES:
+
+[27] "Praise be to Jesus and Mary".
+
+[28] "Praise be to Jesus and Mary".
+
+[29] "Now and for evermore".
+
+[30] Vid. quae in rem proferuntur in subjecta pagina.
+
+[31] _Sacra Congregatio de Propaganda Fide cum comperisset generalem
+inhibitionem quae continetur in superioribus Decretis non mediocri
+quandoque incommodo esse, praesertim quum Antistites ob adversam
+valetudinem ad ea peragenda quae Episcopalis sunt potestatis vicinum
+aliquem Praesulem accersere coguntur, in gen. conventu habito die 2
+Augusti 1819, censuit supplicandum Sanctissimo pro eorumdem Decretorum
+moderatione, ita ut_ quando rationabili causa vel urgente necessitate
+Episcopi seu Vicarii Apostolici ad alienas Dioeceses vel Vicariatus se
+conferunt, possint sibi invicem communicare facultatem Pontificalia
+exercendi, dummodo tamen semper accedat Episcopi seu Vicarii loci
+consensus, inviolatumque de cetero maneat residentiae praeceptum. _Id
+autem Summus Pontifex Pius PP. VII. in Aud. diei 8 Augusti ejusdem anni
+ratum habuit ac probavit._
+
+
+
+
+NOTICES OF BOOKS.
+
+
+I.
+
+     _Imagini Scelte della B. Vergine Maria, tratte dalle
+     Catacombe Romane._
+
+     [_Select pictures of the Blessed Virgin Mary, from the Roman
+     Catacombs, with explanatory text by Cav. G. B. de Rossi._
+     Rome, Salviucci, 1863.]
+
+The esteem in which the learned on both sides of the Alps and the sea
+have long held Cav. de Rossi, dispenses us from the duty which we would
+otherwise gladly discharge, of expressing in his regard our humble
+tribute of respect and admiration. But as great reputations can afford
+to do without small praise, we shall rather establish his claim to our
+readers' gratitude by availing ourselves of his remarks in the work
+under notice, to the end that we may show how unmistakably early
+Christian art bears witness to the veneration paid by the primitive
+Church to the ever glorious Mother of God. Living as we are in the
+midst of those who revile us for our devotion to our Blessed Lady, it
+will be most useful to have at hand, conducted with scientific accuracy,
+a proof of the antiquity of the sacred tradition we follow in this most
+cherished practice of our religion. Nor is it only among the vulgar herd
+of Protestants, or in the ranks of bigoted controversialists, that we
+meet assailants on this point. Even refined and graceful hands play at
+times, perhaps unconsciously, with weapons which are not the less
+dangerous because they come upon us by surprise, and wound us while we
+think but of taking our pleasure in the fair fields of art. Many causes
+which we will not here recite, have contributed of late years to diffuse
+among educated Catholics a knowledge of Christian art; but, among these
+causes, the late Mrs. Jameson's works have had a very wide range. From
+what table were her books absent? what library was considered complete
+without them? Who would think of visiting the Continental galleries
+without first making a preparatory course with the aid of Mrs. Jameson's
+pages? And upon the whole, all this is a great gain; but it has its
+disadvantages as well. We do not now speak of Mrs. Jameson as a critic,
+or of her judgments on points of art, or of the accuracy of her
+information on purely technical matters, or of some minor mistakes
+caused by her ignorance of Catholic usages, as when speaking of the Pax
+of Maso Finiguerra, so well known in the history of engraving, she takes
+the Pax to mean the Pix, or vessel for containing the Blessed Sacrament.
+But in the two subjoined passages there are errors of a more serious
+character, and in the latter especially there is much which needs the
+correction contained in De Rossi's observations.
+
+     "The early Christians had confounded in their horror of
+     heathen idolatry all imitative art and all artists; they
+     regarded with decided hostility all images, and those who
+     wrought them as bound to the service of Satan and
+     heathenism; and we find all visible representations of
+     sacred personages and actions confined to mystic emblems.
+     Thus, the cross signified Redemption; the fish, Baptism; the
+     ship represented the Church; the serpent, sin or the spirit
+     of evil. When, in the fourth century, the struggle between
+     paganism and Christianity ended in the triumph and
+     recognition of the latter, and art revived, it was, if not
+     in a new form, in a new spirit, by which the old forms were
+     to be gradually moulded and modified. The Christians found
+     the shell of ancient art remaining; the traditionary
+     handicraft still existed: certain models of figure and
+     drapery, etc., handed down from antiquity, though
+     degenerated and distorted, remained in use, and were applied
+     to illustrate, by direct or symbolical representations, the
+     tenets of a purer faith".[32]
+
+     "The most ancient representations of the Virgin Mary now
+     remaining are the sculptures on the ancient Christian
+     Sarcophagi, about the third and fourth centuries, and a
+     mosaic in the chapel of San Venanzio at Rome, referred by
+     antiquarians to the seventh century. Here she is represented
+     as a colossal figure majestically draped, standing with arms
+     outspread (the ancient attitude of prayer), and her eyes
+     raised to heaven. Then after the seventh century succeeded
+     her image in her maternal character, seated on a throne with
+     the Infant Saviour in her arms. We must bear in mind, once
+     for all, that from the earliest ages of Christianity the
+     Virgin Mother of our Lord has been selected as the
+     allegorical type of RELIGION in the abstract sense, and to
+     this, her symbolical character, must be referred those
+     representations of later times in which she appears as
+     trampling on the dragon, as folding her votaries within the
+     skirts of her ample robes, as interceding for sinners, as
+     crowned between Heaven and Earth by the Father and the
+     Son".[33]
+
+That these statements are very far from the truth, we now proceed to
+show.
+
+That our Blessed Lady has been from the earliest ages selected as the
+type of the Church (not of _Religion in the abstract_, whatever that may
+mean), is quite true. The most learned antiquarians recognize her in
+this character in the female figure in prayer, which in the very oldest
+portion of the catacombs is frequently a pendant to the group of the
+Good Shepherd. But this fact, which, though incidentally, yet clearly
+reveals the depth of the feelings of veneration towards Mary which
+suggested her as a fit type of the Spouse of Christ, is far from
+establishing her place in art to be purely symbolical, or her character
+as intercessor, etc., to belong to her only as inasmuch as she is a type
+of Religion in the abstract. A single glance at the chromolithographs to
+which De Rossi's text serves as a commentary, will convince every one
+that Mrs. Jameson's statements cannot be for a moment maintained. The
+subjects of these exquisite plates are representations of our Blessed
+Lady, six in number, selected from the many found in the Roman
+catacombs, and selected in such wise as that they constitute a series
+from the apostolic era down to the fourth century. The selection has
+been confined to works of one class. The Blessed Virgin is represented
+in ancient monuments, chiefly in two ways,--seated and with her Divine
+Son in her arms, or standing with outstretched hands in the attitude of
+prayer or intercession. Of the person represented in works of the first
+class there can be no doubt, especially when the other figures of the
+group show that it is Mary; the works of the second class are more
+obscure, although at times the name of Mary is written over the figure.
+Hence it would require a lengthened examination before we could safely
+say that a given specimen of this class undoubtedly represents the
+Blessed Virgin, and this consideration has recommended the selection of
+types of the first class only. In these monuments, Mary is represented
+with Jesus in her arms. The subject of the composition is determined by
+the Magi, who are generally present, though not in every case. When the
+Magi are absent, there are other marks to show that we look on the
+Mother of God with the Incarnate Word. Even when other signs are
+wanting, the very arrangement of the figures, identical with that
+employed in undoubted paintings of the Blessed Virgin, affords argument
+enough. The Magi appear standing before her in sculptures on sarcophagi,
+not only in Rome, but also in other cities of Italy and of France; in
+diptychs, and other ivories; in bronzes of the fourth and fifth
+centuries; in the mosaic placed at St. Mary Major's by Sixtus III. in
+432. This composition came down from the earliest ages, and is first
+found in the paintings of the catacombs. From among these De Rossi has
+selected four specimens of various types, but all anterior to the days
+of Constantine. Our space will not allow us to describe more than one of
+these (tav. I.), but that one shall be the oldest, and under every
+respect the most interesting of them all.
+
+On the Via Salaria Nuova, about two miles from Rome, the Irish College
+has its vineyard, formerly called the Vigna de Cuppis. In this vigna the
+excavation of the famous cemetery of Priscilla had its beginning, and
+from this it extended its intricate galleries in all directions, passing
+beneath the road, and far under the fields on the other side. The
+picture we are about to examine is found over a loculus or grave in this
+cemetery of Priscilla. In it is depicted a woman, seated and holding in
+her arms an infant, who has his face turned towards the spectator. She
+has on her head a scanty veil, and wears a tunic with short sleeves, and
+over the tunic a _pallium_. The position of these figures and the whole
+composition are such as to convince any one who has had experience of
+this kind of paintings, that they are intended for the Virgin and Child.
+Indeed, all doubt of this has been removed by the painter himself. Near
+the top of the painting he has represented the star which is ever
+present when our Lady is described as presenting her Son to the Magi, or
+as seated by the manger. To the spectator's left, a man youthful in
+appearance, with a sparse beard, standing erect and robed only in the
+_pallium_, raises his right hand and points towards the Virgin and the
+star. In his left he holds a book. At the first sight of this figure it
+naturally occurs to the mind that it can be none other than Joseph, the
+chaste spouse of the Blessed Virgin, who is represented at her side on
+various sarcophagi in Italy and France, in diptychs, and in the mosaics
+of St. Mary Major's. Generally speaking, he is described as of a
+youthful appearance, and rarely with a beard. But it is unusual to paint
+him with the pallium, and with a book in his hand. De Rossi is of
+opinion that the figure in question is that of a prophet, it being quite
+usual to unite the figure from the Old Testament with the reality in the
+New. Besides, in a monument of the ninth century two prophets attired
+like our figure stand one each side of our Blessed Lady. He believes it
+to be Isaias, who so often foretold the star and the light that was to
+shed its rays on the darkness of the pagan world (_Isaias_, ix. 2; lx.
+2, 3, 19; _cf._ _Luc._, i. 78, 79). On one of the painted glasses
+explained by F. Garnieri, Isaias is represented as a young man. We have
+here, therefore, in the heart of the catacombs an undoubted
+representation of our Blessed Lady.
+
+We now proceed to determine the age of this painting--a matter of the
+greatest importance to our present purpose. What canons of judgment
+ought to be followed in such an investigation? First, we should attend
+to the style of the painting, and the degree of artistic perfection it
+exhibits in conception and execution; secondly, we should confront the
+results of this first examination with such information as we may be
+able to collect from a close study of the history, topography, and
+inscriptions of each subterranean apartment, such a study being
+admirably calculated to assist us in fixing the date of the painting. To
+do all this in any given case, is not the work of a few pages, but of a
+bulky volume. As far as our painting is concerned, all the tests above
+mentioned serve to prove its extraordinary antiquity. "Any one can see",
+says our author (_page_ 15), "that the scene depicted in the cemetery of
+Priscilla is treated in a manner altogether classical, and is a work of
+the best period of art. The very costume employed therein suggests a
+very remote antiquity; that is to say the _pallium_, without any under
+garment, the right arm bared in the figure of the prophet, and still
+more the short-sleeved tunic on the Virgin. The beauty of the
+composition, the grace and dignity of the features, the freedom and
+skill of the drawing, stamp this fresco as belonging to a period of art
+so flourishing, that, when first I saw it, I thought I had before me one
+of the oldest specimens of Christian painting in the Catacombs. I spoke
+of it to my master, the late celebrated P. Marchi, who proceeded to
+examine it in company with the illustrious Professor Cav. Minardi, now
+member of the Commission, of Sacred Archaeology, and both pronounced it
+to be a wonderful specimen of the very earliest Christian art. The
+learned and the experts in the study of Greco-Roman monuments who have
+seen this fresco, have declared it to be not later than the time of the
+first Antonines, and perhaps even prior to that epoch. It remains
+therefore to collect such proofs as may fix as closely as possible the
+age of this remarkable monument, which all admit to belong to the first
+years of Christianity. To this end I will first compare it with other
+paintings of more or less certain date, and then confront the results of
+the comparison with the history, topography, and inscriptions of the
+crypt". He then compares our fresco first with paintings in the cemetery
+of Callixtus, which it is admitted belong to the days of Popes
+Pontianus, Anteros, and Fabian, and finds that it is far superior to
+them in style and execution, and consequently belonging to an older and
+more classical school. He next compares them with the ornaments of the
+square crypt, discovered last year in the cemetery of Pretextatus, and
+belonging to about the year 162. These ornaments, better than the last
+mentioned, are still inferior to our fresco. Finally, in the cemetery of
+Domitilla, there is a _cubiculum_ adorned with the finest stucco, on
+which a pencil more skilled in pagan than in Christian painting has
+drawn landscapes and figures that remind you of the houses at Pompeii
+and Herculaneum, rather than of the paintings of the catacombs. Compared
+even with these, our fresco loses nothing, but, if anything, surpasses
+them in composition and design. "Hence", concludes our author, "the
+painting in the cemetery of Priscilla, compared with those paintings,
+the date of which is more or less determined, is found to be as
+beautiful and valuable as the very oldest of them, or even more so; and
+allowing that some portion of its merit belongs to the artist and not to
+the period, we must still conclude that it is cotemporary with the very
+origin of Christian painting, or at least very little distant from it.
+In a word, the painting belongs to the period of the Flavii and of the
+preaching of the Apostles, or to that immediately following, namely, the
+period of Trajan (A.D. 98), of Hadrian (A.D. 117), and at the latest of
+the first Antonines" (A.D. 138). The truth of this result is confirmed
+on the application of the other tests mentioned above: by the style of
+the other ornaments of the place, which being in relief are never found
+in a crypt of the third century; by the history of the cemetery, which
+is clearly proved to have been the place of burial of the Christian
+family of Pudens, the first of whom were cotemporary with the Apostles;
+by the topography, for the spot where the painting exists was the very
+centre of the excavation; by the style of the inscriptions around it,
+which are of the most ancient form, and almost apostolical. All these
+arguments, taken together, are invincible, and prove beyond a reasonable
+doubt that this beautiful painting of our Blessed Lady was traced almost
+beneath the eyes of the Apostles themselves.
+
+FOOTNOTES:
+
+[32] _Lives of the early Italian Painters._ By Mrs. Jameson, p. 2.
+
+[33] Ibid., pag. 4.
+
+
+
+
+
+
+End of the Project Gutenberg EBook of The Irish Ecclesiastical Record,
+Volume 1, February, 1865, by Various
+
+*** END OF THIS PROJECT GUTENBERG EBOOK IRISH ECCLES. RECORD, FEB 1865 ***
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+<pre>
+
+The Project Gutenberg EBook of The Irish Ecclesiastical Record, Volume 1,
+February, 1865, by Various
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Irish Ecclesiastical Record, Volume 1, February, 1865
+
+Author: Various
+
+Release Date: March 3, 2011 [EBook #35465]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK IRISH ECCLES. RECORD, FEB 1865 ***
+
+
+
+
+Produced by Bryan Ness, Josephine Paolucci and the Online
+Distributed Proofreading Team at https://www.pgdp.net. (This
+file was produced from images generously made available
+by The Internet Archive/Canadian Libraries.)
+
+
+
+
+
+
+</pre>
+
+
+
+
+<p><span class='pagenum'><a name="Page_201" id="Page_201">[Pg 201]</a></span></p>
+
+
+<h1>THE IRISH ECCLESIASTICAL RECORD.</h1>
+
+<h3>FEBRUARY, 1865.</h3>
+
+<p class="notes">Transcriber's Note: Minor typos have been corrected and footnotes moved
+to the end of the article. Table of contents has been created for the HTML version.</p>
+
+<h2>CONTENTS</h2>
+
+<!-- Autogenerated TOC. Modify or delete as required. -->
+<p>
+<a href="#CARDINAL_CONSALVI_AND_NAPOLEON_BONAPARTE"><b>CARDINAL CONSALVI AND NAPOLEON BONAPARTE.</b></a><br />
+<a href="#THE_SEE_OF_ACHONRY_IN_THE_SIXTEENTH_CENTURY"><b>THE SEE OF ACHONRY IN THE SIXTEENTH CENTURY.</b></a><br />
+<a href="#THE_ETERNAL_PUNISHMENT_OF_THE_WICKED"><b>THE ETERNAL PUNISHMENT OF THE WICKED.</b></a><br />
+<a href="#CATHOLIC_EDUCATION_DISENDOWMENT_OF_THE_PROTESTANT_ESTABLISHMENT"><b>CATHOLIC EDUCATION&mdash;DISENDOWMENT OF THE PROTESTANT ESTABLISHMENT.</b></a><br />
+<a href="#LITURGICAL_QUESTIONS"><b>LITURGICAL QUESTIONS.</b></a><br />
+<a href="#DECREES_ON_THE_HOLY_MASS"><b>DECREES ON THE HOLY MASS.</b></a><br />
+<a href="#DOCUMENTS"><b>DOCUMENTS.</b></a><br />
+<a href="#NOTICES_OF_BOOKS"><b>NOTICES OF BOOKS.</b></a><br />
+</p>
+<!-- End Autogenerated TOC. -->
+
+
+<hr style="width: 65%;" />
+<h2><a name="CARDINAL_CONSALVI_AND_NAPOLEON_BONAPARTE" id="CARDINAL_CONSALVI_AND_NAPOLEON_BONAPARTE"></a>CARDINAL CONSALVI AND NAPOLEON BONAPARTE.</h2>
+
+<h3>[Concluded from page 167.]</h3>
+
+
+<p>This laconic answer produced on Napoleon an extraordinary effect. He
+started, and fixed on the Cardinal a long and searching look. The man of
+iron will felt that he had to deal with another will, which, while it
+matched his own for firmness, surpassed it in the power that ever
+springs from self-control. Taking advantage of the Consul's surprise,
+Consalvi went on to say that he could not exceed his powers, nor could
+he agree to terms in opposition to the principles of the Holy See; that
+it was not possible in ecclesiastical matters to act as freely as was
+allowable in urgent cases wherein only temporal matters were concerned.
+Besides, in fairness the rupture could not be laid to the Pope's charge,
+seeing that his minister had agreed to all the articles with one single
+exception, and that even this one had not been definitely rejected, but
+merely referred to the judgment of his Holiness.</p>
+
+<p>Somewhat calmed, the Consul interrupted, saying that he did not wish to
+leave after him unfinished works; he would have all or none. The
+Cardinal having replied that he had no power to negotiate on the article
+in question as long as it remained in its present shape, Napoleon's
+former excitement flashed out once more as he repeated with fire his
+resolution to insist on it just as it was, without a syllable more or
+less. "Then I will never sign it", replied the Cardinal, "for I have no
+<span class='pagenum'><a name="Page_202" id="Page_202">[Pg 202]</a></span>power to do so". "And that is the very reason", cried the other, "why I
+say that you wished to break off the negotiations, and that I look on
+the business as settled, and that Rome shall open her eyes, and shall
+shed tears of blood for this rupture". Then almost rudely pushing his
+way through the company, he went about in every direction, declaring
+that he would change the religion of Europe; that no power could resist
+him; that he would not be alone in getting rid of the Pope, but would
+throw the whole of Europe into confusion: it was all the Pope's fault,
+and the Pope should pay the penalty.</p>
+
+<p>The Austrian minister, the Count de Cobenzel, full of consternation at
+the scene, ran at once towards the Cardinal, and with warm entreaty,
+implored of him to find some means of averting so dreadful a calamity.
+Once more had the Cardinal to hear from lips to which fear lent most
+earnest eloquence, the harrowing description of the evils in store for
+religion and for Europe. "But what can be done", he replied, "in the
+face of the obstinate determination of the First Consul, to resist all
+change in the form of the article?" The conversation was here
+interrupted by the summons to dinner. The meal was short, and was the
+most bitter the Cardinal had ever tasted in his life. When they returned
+to the saloon, the Count resumed his expostulations. Bonaparte seeing
+them in conversation, came up to the Count, and said that it was a loss
+of time to try to overcome the obstinacy of the Pope's minister; and
+then, with his usual vivacity and energy, he repeated his former
+threats. The Count respectfully answered that, on the contrary, he found
+the Pope's minister sincerely anxious to come to terms, and full of
+regret at the rupture; no one but the First Consul himself could lead
+the way to a reconciliation. "In what manner?" asked Bonaparte, with
+great interest. "By authorising the commissioners to hold another
+sitting", replied the Count, "and to endeavour to introduce some such
+modification of the contested point as might satisfy both parties".
+These and other remarks of the Count were urged with such tact and
+grace, that after some resistance, Napoleon at last yielded. "Well,
+then", cried he, "to prove to you that it is not I who seek to quarrel,
+I consent that the commissioners shall meet on to-morrow for the last
+time. Let them see if there be any possibility of an agreement; but, if
+they separate without coming to terms, the rupture may be looked on as
+final, and the Cardinal may go. I declare, likewise, that I insist on
+this article just as it stands, and I will allow no change to be made in
+it". And so saying, he abruptly turned his back on the two ministers.</p>
+
+<p>These words, ungracious and contradictory as they were, nevertheless
+<span class='pagenum'><a name="Page_203" id="Page_203">[Pg 203]</a></span>contained the promise of a respite. It was resolved at once to hold a
+sitting the next day at noon in the usual place, in the hope that,
+having come to some agreement between themselves, they might win the
+First Consul's consent, through the influence of his brother Joseph, who
+had a great regard for De Cobenzel, and who was desirous of peace.</p>
+
+<p>That night, following a day of such anxiety, and preceding a day of
+dreadful struggle, brought but little repose to Cardinal Consalvi. But
+when the morning came, a circumstance occurred which filled to
+overflowing the cup of bitterness he had been condemned to drain. At an
+early hour Mgr. Spina came into his room with sorrow and embarrassment
+in his countenance, to report that the theologian, P. Caselli, had just
+left him, after having announced that he had spent the night in
+reflecting on the incalculable mischief likely to follow from such a
+rupture; that its consequences would be most fatal to religion, and, as
+the case of England proved, without a remedy; that, seeing the First
+Consul inflexibly bent on refusing any modification of the disputed
+article, he had come to the determination of signing it as it stood;
+that in his opinion, it did not touch doctrine, and the unparalleled
+character of the circumstances would justify the Pope's condescendence
+in such a case. Mgr. Spina added that since this was the opinion of P.
+Caselli, who was so much better a theologian than he himself, he had not
+courage enough to assume the responsibility of consequences so fatal to
+religion, and that he, too, had made up his mind to receive the article
+and sign it as it was. In case the Cardinal believed that it was not
+competent for them to sign without him, they would be under the
+necessity of protesting their acceptation of the article, thereby to
+save themselves from being responsible for the consequences of the
+rupture.</p>
+
+<p>This declaration, coupled with the thought that he was now alone in the
+conflict, deeply affected the Cardinal. But it did not shake his
+resolution nor take away his courage. He set himself to the task of
+persuading his two friends of their mistake, but his endeavours were in
+vain. Perceiving that all his arguments were counterbalanced by the
+dread entertained of the consequences, he ended by saying that he was by
+no means convinced by their reasons, and even single-handed he was
+resolved to persevere in the conflict. He therefore requested them to
+defer the announcement of their having accepted the article until the
+conference was at an end, if it should be necessary to break off
+negotiations. They willingly assented, and promised to give their
+support to his arguments in the course of the debate, although they were
+resolved not to go as far as a rupture.</p>
+
+<p>Precisely at noon the sitting was opened at the residence of Joseph
+Bonaparte. It lasted twelve hours, the clock having<span class='pagenum'><a name="Page_204" id="Page_204">[Pg 204]</a></span> struck midnight as
+they arose from the table. Eleven hours were devoted to the discussion
+of the article of the Concordat which had been the cause of so many
+disputes. It is now time to redeem our promise to enter somewhat into
+detail concerning this famous question.</p>
+
+<p>At Rome two things were considered as absolutely essential to the
+Concordat, of which they were declared to be conditions <i>sine quibus
+non</i>. One of these was the free exercise of the Catholic religion; the
+other, that this exercise of religion should be public. The Head of the
+Church felt it indispensable that these two points should be proclaimed
+in the Concordat, not only because it was necessary to secure for
+religion some solid advantage which might justify the extraordinary
+concessions made by the Holy See, but also because the spirit of the
+secular governments both before, and much more after, the French
+Revolution, ever tended to enslave and fetter the Church. Besides, it
+had become quite evident in the earlier stage of the negotiations, that
+the government of France was obstinately opposed to the recognition of
+the Catholic religion as the religion of the State. That government had
+ever met the exertions made by Rome to gain this point by reciting the
+fundamental principle of the constitution, which asserted the complete
+equality of rights, of persons, of religions, and of everything else.
+Hence it was looked upon as a great victory, and one for which Cardinal
+Consalvi deserved high praise, when he succeeded in extorting the
+admission that stands at the head of the Concordat, to the effect that
+the Catholic religion in France was the religion of the majority of the
+citizens. Another reason there was to insist upon these two points. That
+universal toleration, which is one of the leading principles of the <i>jus
+novum</i>, had long been proved by experience to mean toleration for all
+sects, but not for the true Church. The Cardinal had not much difficulty
+in obtaining the recognition of the free exercise of the Catholic
+religion. Perhaps the government already had thought of the famous
+organic laws which it afterwards published, and which effectually
+neutralised all its concessions on this point. But a whole host of
+invincible difficulties was marshalled against the demand made for
+public exercise of the Catholic worship. It was urged with some reason,
+and no doubt in a good measure with sincerity, that circumstances had
+made it impossible to carry out in public with safety to the general
+peace, all the ceremonies of religion, especially in places where the
+Catholics were outnumbered by infidels and non-catholics. These latter
+would be sure to insult and disturb the processions and other public
+functions performed outside the churches; and it was not to be expected
+that the Catholics would bear these outrages with<span class='pagenum'><a name="Page_205" id="Page_205">[Pg 205]</a></span> patience. Hence, not
+being willing to sanction an indefinite right of publicity, the
+government expressed its views in these terms:<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> "The Roman Catholic
+Apostolic Religion shall be freely exercised in France: <i>its worship
+shall be public, regard being had, however, to police regulations</i>".
+This is the article the discussion of which had occasioned so much
+labour and anxiety.</p>
+
+<p>Cardinal Consalvi discovered in the article thus worded two fatal
+defects: firstly, it tended to enslave the Church by placing her at the
+mercy of the civil power; and secondly, it implied on the part of the
+Church a sanction of the principle which would serve to legalise such
+enslavement. For many years, court lawyers had spoken but too plainly
+concerning the supposed right of the crown to regulate external worship;
+and so far had this right been extended in practice, that the Church
+found herself almost, or even altogether, the slave of the civil power.
+"I had good reason, therefore", says the Cardinal, "to entertain a
+sovereign dread of that indefinite and elastic phrase 'regard being had
+to' (<i>en se conformant</i>)". Besides, many things pointed to the
+probability that in virtue of such a convention signed by the Holy See,
+the police, or rather the government, would interfere in everything, and
+submit everything to its own will and pleasure, without the Church being
+able to object, her liberty being tied up by the expression in the
+treaty. No doubt the Church frequently finds herself in such
+circumstances, as lead her to tolerate <i>de facto</i> violations of her
+rights and laws, such toleration being recommended either by prudence,
+or by charity, or by lack of power, or by other just motives. But she
+never can authorize by a solemn engagement the principle from which such
+violations spring.</p>
+
+<p>Whilst fully decided never to accept at any risk an article so fraught
+with mischief to the Church, Consalvi was too loyal and too honest to
+deny the force of some of the arguments brought into the field by the
+French commissioners. Hence he proposed various expedients by help of
+which the dreaded dangers to the public peace might be turned away. One
+of these expedients was a Papal Bull to the French clergy, commanding
+them to abstain for some time from certain public ceremonies in places
+where those hostile to Catholicism were numerous or intolerant; another
+was, to insert an additional article limiting the duration of the
+proposed exception, and determining the cases in which the police might
+interfere: but all was in vain; the government obstinately clung to its
+idea. The Cardinal tells us that he<span class='pagenum'><a name="Page_206" id="Page_206">[Pg 206]</a></span> would have preferred to omit all
+mention of the right to publicity of worship, and thus cut the knot it
+was so troublesome to unravel; but his orders from Rome to include that
+point were too decided, and he was not allowed to send a courier to
+solicit fresh instructions from the Holy Father on the subject. He felt,
+therefore, that, even at the cost of a rupture between the two
+contending parties, he was bound by his most solemn and sacred duty to
+refuse his sanction to the obnoxious proposition.</p>
+
+<p>With these convictions Consalvi took his place at the meeting, on the
+result of which hung the spiritual interests of so many millions of
+souls. We shall not follow out in detail the shifting phases of the
+negotiation, but we will come at once to its closing passage. The French
+commissioners declared that the state had no wish to enslave the Church;
+that the word <i>police</i> did not mean the government, but simply that
+department of the executive charged with the maintenance of public
+order, which order was as much desired by the Church as by the state.
+Now it was absolutely necessary to preserve public order, and no law
+could stand in the way of such a result. <i>Salus populi suprema lex.</i> It
+was impossible, they said, for public order to last throughout parts of
+France, if unrestricted publicity were once permitted in religious
+ceremonies; and as no other power save the government could judge where
+such publicity might be safe and where dangerous, it should be left to
+the discretion of the government to impose, for the sake of peace, such
+restrictions as the general good required. The Cardinal admitted that
+public tranquillity was by all means to be preserved, but he contended
+that the article did not restrict, either in point of object or of time,
+the power it assigned to the government; that such unrestricted power
+was dangerous to the Church; and therefore some clause should be added
+to determine more plainly the precise nature and bearing of the
+authority to be given to the police to regulate public worship. At
+length he urged a dilemma which completely vanquished the commissioners.
+"I objected", says he, "thus: either the government is in good faith
+when it declares the motive which forces it to subject religious worship
+to police regulations to be the necessary maintenance of public
+tranquillity, and in that case it cannot and ought not refuse to assert
+so much in the article itself; or the government refuses to insert such
+an explanation; and then it is not in good faith, and clearly reveals
+that its object in imposing this restriction on religion is to enslave
+the Church".</p>
+
+<p>Caught between the horns of this dilemma, the commissioners could only
+say that the explanation required was already contained in the word
+<i>police</i>, police regulations being in their very nature regulations
+directed to secure public order. "I replied",<span class='pagenum'><a name="Page_207" id="Page_207">[Pg 207]</a></span> continues the Cardinal,
+"that this was not true, at least in every language; but even supposing
+it to be true", said I, "where is the harm in explaining it more
+clearly, so as to remove any mistaken interpretation which may be
+prejudicial to the liberty of the Church? If you are in good faith, you
+can have no difficulty about this; if you have difficulty, it is a sign
+you are not in good faith". Pressed more and more by the force of this
+dilemma, and unable to extricate themselves, they asked me "what
+advantage do you find in this repetition you propose?" (for they
+continued to hold that the word <i>police</i> expressed it sufficiently). "I
+find in it a very signal advantage", replied I; "for by the very fact of
+restricting in clear and express terms the obligation of making public
+worship conform to the police regulation, we exclude restriction in
+every other ease, for <i>inclusio unius est exclusio alterius</i>. Thus the
+Church is not made the slave of the lay power, and no principle is
+sacrificed by the Pope, who in that case sanctions only what cannot be
+helped, for <i>necessitas non habet legem</i>".</p>
+
+<p>This reasoning overcame the commissioners, who had no further answer to
+make. It was resolved to add to the article an explanatory phrase, which
+should narrow its meaning, and preclude the possibility of unfair
+interpretations in after days. The amended article read as follows: "The
+Roman Catholic Apostolic religion shall be freely exercised in France:
+its worship shall be public, regard being had, however, to such police
+arrangements <i>as the government shall judge necessary for the
+preservation of the public peace</i>" (quas gubernium pro publica
+tranquillitate necessarias existimabit). The Concordat was thus finally
+agreed to by the commissioners of the two contracting parties; and
+although Bonaparte had declared himself determined to allow no change to
+be made, his representatives resolved to sign the document, modified as
+it was. To this step they were strongly urged by Joseph Bonaparte, who,
+with keen insight into his brother's character, declared, that if before
+signing they should again consult Napoleon, he would refuse to accept
+the amendment, whereas, if the Concordat were brought to him already
+completed, he would be reluctant to undo what had been done. Joseph
+charged himself with the task of endeavouring to secure the First
+Consul's consent. On the stroke of midnight the six commissioners placed
+their signatures to the important document. Not a word was said about
+any other articles save those contained in the Concordat itself.</p>
+
+<p>Another anxious night followed. In the morning Cardinal Consalvi learned
+from Joseph Bonaparte that the First Consul had been at first extremely
+indignant at the change which had been made, and had refused for a long
+time to approve of it;<span class='pagenum'><a name="Page_208" id="Page_208">[Pg 208]</a></span> but that at length, thanks to his brother's
+entreaties and reasons, after protracted meditation and a long silence,
+which later events sufficiently explained, he had accepted the
+Concordat, and ordered that the Pope's minister should be at once
+informed of his consent.</p>
+
+<p>Universal joy followed the announcement of the signing of the Concordat.
+The foreign ambassadors, and especially the Count de Cobenzel, came to
+congratulate the Cardinal, and offer their thanks, as for a service
+rendered to their respective countries. On the following day Bonaparte
+received the six commissioners with marked courtesy. Ever true to his
+duty, the Cardinal took care, on this occasion, to make Napoleon observe
+that the Holy See had not uttered a single word about its temporal
+concerns throughout the whole course of the negotiations. "His Holiness
+has wished to prove to France, and to the world, that it is a calumny to
+accuse the Holy See of being influenced by temporal motives". He also
+announced his own speedy departure within a few days.</p>
+
+<p>Next day he was suddenly summoned to an audience of the First Consul.
+For some time he could not detect the object Napoleon had in view in
+engaging him in conversation, but at length he was able to perceive that
+it was the Consul's intention to appoint some of the constitutional
+bishops to the new sees. With much difficulty the Cardinal convinced him
+that the appointments of these men would never receive the sanction of
+the Holy See, unless they made a formal declaration of having accepted
+the Pontifical decision on the civil constitution of the clergy.</p>
+
+<p>During the ensuing three or four days the Cardinal had no private
+audience. On the eve of his departure from Paris he saw Napoleon at a
+review at which he and the rest of the diplomatic body assisted
+according to custom.</p>
+
+<p>It was his intention to address, by way of leave taking, a few words to
+the First Consul before they left the saloon; but when that personage
+proceeded to make the round of the room, and began by conversing with
+the members of the diplomatic body, at the head of which stood Consalvi,
+he looked for a moment fixedly at this latter, and passed on without
+taking the slightest notice of him, or sending a word of acknowledgment
+to the Holy Father. It was probably his intention to show by this public
+slight how little he cared for a Cardinal and for the Holy See, now that
+he had obtained all he required from them, and to make this insult the
+more remarkable, he delayed for a considerable time to converse on
+indifferent topics with the Count de Cobenzel, who came next after
+Cardinal Consalvi, and then with the other ambassadors in turn. The
+Cardinal retired without awaiting his return from the review. When he
+had just<span class='pagenum'><a name="Page_209" id="Page_209">[Pg 209]</a></span> finished his preparations for his departure, which had been
+fixed for that evening, the Abb&eacute; Bernier made his appearance at the
+hotel to announce that it was the will of the First Consul that between
+them they should come to some understanding about the Bull which,
+according to custom, was to accompany the treaty. It was in vain to
+refuse, and this new labour imposed on the Cardinal another sitting of
+eight hours. He rose from the table to enter his carriage, and after
+travelling day and night he reached the Eternal City on the 6th August,
+more dead than alive, overcome by fatigue, and with his legs so swollen
+that they were unable to support him. The Pope received him with
+indescribable tenderness, and expressed his perfect satisfaction with
+all that had been done. A special consistory of all the Cardinals in
+Rome approved of the Concordat, which was solemnly ratified thirty-five
+days after it had been signed at Paris.</p>
+
+<p>Thus was completed the great act which has been fruitful of so many
+blessings to Europe, and for which, under God, the Church is indebted to
+the wisdom of Pius VII. and the firmness of Cardinal Consalvi.</p>
+
+<p>It was long before the Concordat was published at Paris, and when at
+length it did appear, what was the pain of the Holy Father to find,
+together with the treaty and under the same date, a compilation of the
+so-called <i>organic laws</i> which were put forth as forming part of the
+Concordat, and included in the approbation of the Holy See! Of the
+organic laws it is enough to say, that they almost entirely overthrew
+the new edifice which Cardinal Consalvi had found so difficult to erect.
+In spite of the solemn protestations of the Popes these laws still
+remain, but they remain as a standing proof of the dishonesty which
+Cardinal Consalvi has shown to have marked the entire conduct of
+Napoleon Bonaparte in the negotiations for the Concordat.</p>
+
+<div class="footnotes"><h3>FOOTNOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> Art. i. &sect;. 6. Religio Catholica Apostolica Romana libere in
+Gallia exercebitur: cultus publicus erit, habita tamen ratione
+ordinationum quoad politiam.</p></div>
+</div>
+
+
+<hr style="width: 65%;" />
+<h2><a name="THE_SEE_OF_ACHONRY_IN_THE_SIXTEENTH_CENTURY" id="THE_SEE_OF_ACHONRY_IN_THE_SIXTEENTH_CENTURY"></a>THE SEE OF ACHONRY IN THE SIXTEENTH CENTURY.</h2>
+
+
+<p>Few dioceses of Ireland present so uninterrupted a succession of bishops
+as Achonry in the sixteenth century. Thomas Ford, Master of Arts, and an
+Augustin Canon of the Abbey of Saint Mary and Saint Petroc, in the
+diocese of Exeter, was appointed its bishop on the 13th of October,
+1492, and after an episcopate of only a few years, had for his successor
+Thomas O'Congalan, "a man in great reputation, not only for his wisdom,
+but also for his charity to the poor". He, too, was summoned to his
+reward in 1508, and a Dominican Father, named<span class='pagenum'><a name="Page_210" id="Page_210">[Pg 210]</a></span> Eugene O'Flanagan, was
+appointed to succeed him on the 22nd December, the same year. The Bull
+of his appointment to the See of Achonry is given by De Burgo, page 480,
+and it describes Dr. Eugene as "ordinis fratrum Praedicatorum
+professorem ac in Theologia Baccalaureum, in sacerdotio et aetate
+legitima constitutum cui apud Nos de Religionis zelo, literarum
+scientia, vitae munditi&acirc;, honestate morum, spiritualium providentia, et
+temporalium circumspectione, ac aliis multiplicium virtutum donis, fide
+digna testimonia perhibentur". The learned historian of the Dominican
+order gives two other Briefs of the then reigning Pontiff, Julius the
+Second, by one of which the newly-appointed bishop was absolved from all
+irregularities and censures which he might perchance have incurred
+during his past life, whilst the other authorized him to receive
+episcopal consecration from any Catholic bishop he might choose, having
+communion with the Apostolic See. Dr. O'Flanagan was present in Rome at
+the time of his appointment to the see of Saint Nathy, and before his
+departure received from the Holy Father commendatory letters to King
+Henry the Seventh, from which we wish to give one extract, in order to
+place in clearer light the relations, so often mistaken or
+misrepresented, which subsisted between the English monarchs and the
+occupants of our episcopal sees. After stating that by Apostolic
+authority he had constituted Dr. O'Flanagan bishop of the vacant See of
+Achonry, Pope Julius thus addresses the English king:</p>
+
+<div class="blockquot"><p>"Cum itaque, Fili charissime, sit virtutis opus, Dei
+ministros benigno favore prosequi, ac eos verbis et operibus
+pro regis aeterni gloria venerari, serenitatem Vestram
+Regiam rogamus et hortamur attente quatenus eundem Eugenium
+electum, et praefatam Ecclesiam suae curae commissam, habens
+pro Nostra et Apostolicae Sedis reverentia propensius
+commendatos, in ampliandis et conservandis juribus suis sic
+eos benigni favoris auxilio prosequaris, ut idem Eugenius
+electus, tuae celsitudinis fultus praesidio in commisso sibi
+curae Pastoralis officio, possit, Deo propitio prosperari ac
+tibi exinde a Deo perennis vitae praemium, et a Nobis
+condigna proveniat actio gratiarum".</p></div>
+
+<p>Dr. O'Flanagan had for his successor a bishop named <i>Cormac</i>, who seems
+to have held this see for about twelve years, and died before the close
+of 1529. During his episcopate a provincial synod was held in Galway the
+27th of March, 1523, and amongst the signatures appended to its acts was
+that of "Cormacus Episcopus Akadensis manu propria". It was in this
+synod that the famous will of Dominick Lynch received the sanction of
+the western bishops. This will is memorable in the history of the
+period, not only as showing the affluence of the burgher class, but also
+on account of the testator's munificence to the Church,<span class='pagenum'><a name="Page_211" id="Page_211">[Pg 211]</a></span> as an instance
+of which we may mention that among his various bequests there is one
+item assigning a legacy <i>to all the Convents of Ireland</i>. (See <i>Irish
+Arch. Miscel.</i>, vol. i. pag. 76 seq.). Dr. Cormac was succeeded by a
+Dominican Father, named Owen, or Eugene, who, as is mentioned in a
+manuscript catalogue of Dominican bishops, held this see in 1530, and by
+his death in 1546, left it vacant for Fr. Thomas O'Fihely, of the order
+of Saint Augustine. This bishop was appointed on the 15th of January,
+1547, as appears from the following consistorial record: "1547, die 15
+Januarii S.S. providit Ecclesiae Achadensi in Hibernia vacanti per
+obitum Eugenii de persona P. Thomae Abbatis monasterii S. Augustini
+Mageonen. cum retentione monasterii". Dr. O'Fihely governed this see for
+eight years, till his translation to Leighlin, as we find thus recorded
+in the same consistorial acts: "1555, die 30 Augusti: S.S. praefecit
+Ecclesiae Laghlinensi Thomam Episcopum Acadensem cum retentione
+parochialis Ecclesiae Debellyns, Dublinensis Dioecesis". This
+translation to Leighlin is also commemorated by Herrera in his
+"Alphabetum Augustinianum", pag. 450. The Elizabethan Chancellor of
+Leighlin, Thady Dowling, in his Annals under the year 1554, gives the
+following entry: "Thomas Filay, alias Fighill, Minorum frater
+auctoritate Apostolica Episcopus Leighlinensis". (I.A.S. 1849, part 2nd,
+pag. 40.) The apparent discrepancy between this entry and the
+consistorial record may, perhaps, be referred to the well-known
+inaccuracy of the Anglo-Irish annalists, or perhaps the bishop himself
+exchanged the Augustinian order for that of St. Francis&mdash;similar changes
+from one religious order to another not being unfrequent in the
+sixteenth century.</p>
+
+<p>Cormac O'Coyne was appointed his successor in the See of Achonry in
+1556, and died in 1561. This prelate belonged to the order of Saint
+Francis, and was probably the same as "frater Cormacus, guardianus
+conventus fratrum Minorum de Galvia", who signed the decrees of the
+provincial synod of 1523 (I.A.S. Miscell., vol. i. pag. 81). The next
+bishop was appointed on 28th January, 1562, as is thus registered in the
+consistorial acts:&mdash;</p>
+
+<div class="blockquot"><p>"1562, die 28 Januarii: Referente Cardinale Morono Sua
+Sanctitas providit Ecclesiae Achadensi vacanti per obitum
+bon. mem. Cormaci O'Coyn nuper Episcopi Achadensis extra
+Romanam curiam defuncti de persona D. Eugenii O'Harth
+Hiberni ordinis praedicatorum Professoris, nobilis Catholici
+et concionatoris egregii commendati a R. P. Davide".</p></div>
+
+<p>The <i>Pater David</i> here referred to, was David Wolf, of the Society of
+Jesus, who was sent to Ireland as Apostolic Delegate in 1560, and
+received special instructions from the Holy See to select the most
+worthy members of the clergy for promotion to<span class='pagenum'><a name="Page_212" id="Page_212">[Pg 212]</a></span> the various
+ecclesiastical preferments. One of the first thus chosen by Father Wolf
+and recommended to the Sovereign Pontiff, was Eugene O'Hart. The result
+more than justified his choice, for during the whole long reign of
+Elizabeth, Dr. O'Hart continued to illustrate our Church by his zeal,
+learning, and virtues. One of the good Jesuit's letters is still happily
+preserved. It is dated the 12th of October 1561, and gives us the
+following interesting particulars connected with the See of Achonry and
+its future bishop, Eugene O'Hart:&mdash;</p>
+
+<div class="blockquot"><p>"Bernard O'Huyghin, Bishop of Elphin, has resigned his
+bishoprick in favour of a Dominican Father, the Prior of
+Sligo, named Andrew Crean, a man of piety and sanctity, who
+is, moreover, held in great esteem by the laity, not so much
+for his learning as for his amiability and holiness....
+Father Andrew is accompanied by another religious of the
+same order, named <i>Owen</i> or <i>Eugene O'Harty</i>, a great
+preacher, of exemplary life, and full of zeal for the glory
+of God: he lived for about eight years in Paris, and I am of
+opinion (though he knows nothing of it, and goes thither on
+a quite different errand) that he would be a person well
+suited for a bishoprick. And should anything happen to
+Father Andrew, for accidents are the common lot of all,
+Father Eugene would be a good substitute, although the
+present bishop did not resign in his favour. Should it
+please God, however, to preserve Father Andrew, and appoint
+him to the See of Elphin, his companion might be appointed
+to the See of Achonry, which diocese has remained vacant
+since the demise of Cormac O'Coyn of happy memory, of the
+order of Saint Francis. The Cathedral Church of Achonry is
+at present used as a fortress by the gentry of the
+neighbourhood, and does not retain one vestige of the
+semblance of religion; and I am convinced that the aforesaid
+Eugene, by his good example and holy life, and with the aid
+of his friends, would be able to take back that church, and
+act with it as Dr. Christopher (Bodkin) did in Tuam". (See
+<i>Introd. to Abps. of Dublin</i>, pag. 86 seq.)</p></div>
+
+<p>From this passage we learn that the Statement of De Burgo in regard of
+Dr. Eugene, is inexact: "from being Prior of the Convent of Sligo", he
+says "he was made Bishop of Achonry". (<i>Hib. Dom.</i>, 486.) Dr. Eugene's
+companion, however, was the Prior, and not Dr. Eugene himself. His was a
+still higher post amongst the illustrious fathers of the Dominican
+Order, as we will just now learn from another ancient record.</p>
+
+<p>The published writings of Rev. John Lynch, Archdeacon of Tuam, throw
+great light on the history of Ireland during the sixteenth and the
+beginning of the seventeenth century. He was known, however, to have
+composed other works, which till late years were supposed to be
+irretrievably lost. It was only two or three years ago that a large
+treatise "on the History of the Irish Church", by this learned
+archdeacon, was discovered in the Bodleian Library, and we learn from a
+few extracts which<span class='pagenum'><a name="Page_213" id="Page_213">[Pg 213]</a></span> have been kindly communicated to us, that it is a
+work of paramount importance for illustrating the lives of some of the
+greatest ornaments of our island during the sad era of persecution. As
+regards the appointment of Dr. O'Hart, this work informs us that he was
+nephew of the preceding bishop, whom he styles <i>Cormack O'Quinn</i>, and
+when young, took the habit of the order of Saint Dominick in the convent
+of Sligo. In after years he was chosen Prior of this same convent, from
+which post he was advanced to be Provincial of the order in Ireland. It
+was whilst he discharged the duties of this important office that the
+sessions of the Council of Trent were re-opened in 1562, and he was
+unanimously chosen by his religious brethren to proceed thither as their
+procurator and representative. Father Wolf, however, made him bearer of
+letters to the Pope of still more momentous import, "<i>ut eum ad
+Episcopalem in Achadensi sede dignitatem eveheret</i>". Dr. Lynch adds,
+regarding his companion on this journey: "On his journey to Trent he was
+accompanied by another member of the convent of Sligo, Andrew O'Crean,
+who fell sick in France, and not being able to proceed further, there
+received letters from the Pope, appointing him Bishop of Elphin".</p>
+
+<p>It was probably in Rome that Dr. O'Hart was raised to the episcopal
+dignity, and on the 25th of May, 1562, and accompanied by Dr. O'Herlihy,
+Bishop of Ross, and MacConghail, Bishop of Raphoe, he took his place
+amongst the assembled Fathers of Trent. The metrical catalogue of the
+bishops of this great Council describes these three ornaments of our
+Church as</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">"... Tres juvenes quos frigida Hibernia legat<br /></span>
+<span class="i0">Eugenium, Thomamque bonos, justumque Donaldum<br /></span>
+<span class="i0">Omnes ornatos ingens virtutibus orbis<br /></span>
+<span class="i0">Misit ut hanc scabiem tollant, morbumque malignum<br /></span>
+<span class="i0">Sacratis omnes induti tempora mitris".<br /></span>
+</div></div>
+
+<p>The votes and arguments of Dr. O'Hart are especially commemorated in the
+acts of the subsequent sessions of the Council. Thus, on the question of
+ecclesiastical jurisdiction, some were anxious to expressly define that
+episcopal jurisdiction was derived immediately from God. This opinion,
+however, was warmly impugned by the Bishop of Achonry, who assigned the
+three following motives for rejecting it:&mdash;"1st, Were this jurisdiction
+derived immediately from God, we would have innumerable independent
+sources of authority, which would lead to anarchy and confusion. 2nd,
+Such an opinion leads towards the heretical tenets, and seems to favour
+the Anglican opinion, that the king is head of the Church, and that the
+bishops being consecrated by three other bishops, receive their
+authority from God. 3rd, Were such a doctrine once admitted, the
+Sovereign Pontiff could<span class='pagenum'><a name="Page_214" id="Page_214">[Pg 214]</a></span> not deprive bishops of their jurisdiction,
+which is contrary to the prerogatives of the Holy See, and repugnant to
+the primary notion of the Christian Church". The opinion of Dr. O'Hart
+was embraced by almost all the other bishops, and the historian of the
+council adds: "Quae sententia omnibus placere maxime visa fuit". Even
+the Papal legates, when subsequently dealing with this controversy,
+expressly refer to the reasoning of our bishop. On another occasion,
+when the question of episcopal residence was discussed, an Irish bishop,
+who was probably Dr. Eugene, stated the following curious fact:&mdash;</p>
+
+<div class="blockquot"><p>"Est necessarium ut Praelati intersint in conciliis regum et
+principum, alias actum esset de religione in multis regnis.
+Nam in Hibernia cum ageretur concilium reginae Mariae et duo
+contenderent de Episcopatu, alter Catholicus, alter
+haereticus, dixit advocatus Catholici, adversarium esse
+repellendum quia obtinuit Episcopatum a rege schismatico
+Henrico VIII.; tunc statim praefecti consilio judicaverunt
+illium reum esse laesae majestatis. Ille respondit: rogo ut
+me audiatis; nam si Henricus fuit Catholicus, necesse est ut
+regina sit schismatica aut e contra; eligite ergo utrum
+velitis. Tunc praefecti, his auditis, illum absolverunt et
+eidem Episcopatum concesserunt".</p></div>
+
+<p>The Acts of the Council register Dr. Eugene's name as
+follows:&mdash;"Eugenius Ohairt, Hibernus, ordinis Praedicatorum, Episcopus
+Acadensis". The synod being happily brought to a close, the good bishop
+hastened to his spiritual flock, and during the long eventful period of
+Elizabeth's reign, laboured indefatigably in ministering to their wants,
+and breaking to them the bread of life. He enjoyed at the same time the
+confidence of the Holy See, and several important commissions were
+entrusted to him. When in 1568 Dr. Creagh wrote from his prison to Rome,
+praying the Holy Father to appoint without delay a new bishop to the see
+of Clogher, Cardinal Morone presented his petition, and added: "Causa
+committi posset in partibus D. Episcopo Acadensi et aliquibus aliis
+comprovincialibus Episcopis". Amongst the papers of the same illustrious
+Cardinal, who was at this time "Protector of Ireland", there is another
+minute which records the following resolutions regarding our Irish
+Church: "The administration of the see of Armagh should be given to some
+prelate during the imprisonment of the archbishop, and should the Holy
+Father so approve, this prelate should be the Bishop of Achonry. The sum
+which is given to assist the Primate of Armagh should be transmitted
+through the President of the College of Louvain. In each province of
+Ireland one Catholic Bishop should be chosen by the Apostolic See, to
+give testimonials to those of the clergy who come to Rome, viz., in
+Ulster, the Bishop of Achonry, during the imprisonment of the
+Metropolitan; in Munster, the Bishop of Limerick; in Connaught,<span class='pagenum'><a name="Page_215" id="Page_215">[Pg 215]</a></span> the
+same Bishop of Achonry; and in Leinster, too, the Bishop of Limerick"
+(<i>Ex Archiv. Sec. Vatic.</i>). A few years later we find a brief addressed
+to "Eugenio Accadensi", granting him some special faculties, and
+moreover, authorizing him to make use of them throughout "the whole
+province of Tuam". The only other notice I have met with regarding Dr.
+Eugene connected with this period of his episcopate, is from the Vatican
+list of 1578, which gives the names of the clergy who were actually
+engaged in the mission in Ireland. The first name on the list is
+"Reverendissimus Edmundus Episcopus Corchagiensis, pulsus tamen
+Episcopatu". Next comes "Episcopus Rossensis doctus qui interfuit
+concilio Tridentino et ipse exulans". The third name is that of Dr.
+O'Hart, "Episcopus Accadensis ex ordine Praedicatorum".</p>
+
+<p>Our Bishop was subjected to many annoyances and persecutions whilst
+Bingham administered the government of Connaught. This governor was a
+worthy agent of Elizabeth, imbued with her principles, and animated with
+her hatred of the Catholic faith: his cruel exactions and barbarity
+became proverbial in the West, and he reaped a rich harvest of
+maledictions from the good natives of that province. In Dowera's
+narrative, published by the Celtic Society in 1849, mention is
+incidentally made of an excursion of this governor to the episcopal town
+of Dr. Eugene: "he passed the mountain", says this narrative (pag. 207),
+"not far from an abbey called Banada, and encamped at night at O'Conroy
+(Achonry) a town of the Bishop Oharte". It seems to have been in some
+such excursion that Dr. Eugene was arrested in the beginning of 1585,
+and sent a close prisoner to Dublin Castle. Sir John Perrott, who was
+then Lord Deputy, commissioned the Protestant Archbishop of Armagh, Dr.
+Long, to visit him, and a fulsome letter of this dignitary to
+Walsingham, dated 4th June, 1585, reveals to us the important fact that
+the hopes and desires of the government of that period were precisely
+like those of the soupers of our own days. Dr. Long's letter is as
+follows: "Owen O'Hart, Bishop of Achanore, alias Achadensis, committed
+unto me by his Lordship to be conferred with, who was at the Council of
+Trent, is brought by the Lord's good direction to acknowledge his
+blindness, to prostrate himself before her majesty, whom he afore agreed
+to accurse in religion. So persuaded, I doubt not of great goodness to
+ensue by his means. He has resigned his Bishoprick and <i>no doubt</i> (void
+of all temporizing) is thoroughly persuaded that the man of sin sitteth
+in Rome. I assure your honour if we used not this people more for gain
+than for conscience, here would the Lord's work be mightily advanced".
+(<i>Record Office, Ir. Cor.</i>, vol. cxvii.) The Protestant primate soon
+found that these his desires and hopes were as<span class='pagenum'><a name="Page_216" id="Page_216">[Pg 216]</a></span> groundless as his
+tenets, and hence, as soon as the circumstances permitted, Dr. Eugene
+was deprived of his temporalities, and a crown nominee was appointed to
+administer the see of Achonry. Perrott, however, was for the present
+anxious to conciliate the powerful septs of the Western Province, most
+of whom were closely allied to the O'Harts, and hence he gave full
+liberty to our Bishop on his acknowledging the sovereignty of Elizabeth.
+In an indenture made on 23rd September, 1585, the various members of the
+O'Hart family and other Western septs submitted to hold their lands from
+the crown, and amongst the favours granted in return by the lord deputy,
+we find it decreed "that the Lord Bishop of Aghconry shall have four
+quarters of land adjoining his house or town of Skrine in the barony of
+Tireragh, free, and six quarters as a demesne to his house or town of
+Achonry in the barony of Magheraleyny, free" (<i>Morrin's Calendar</i>, ii.
+pag. 150; and publications of I. A. S. 1846, pag. 345). In another
+inquisition which was held in 1558, we find it further mentioned that
+the Bishop of Achonry was allowed to hold one quarter of land in Kilmore
+in the barony of Belaghanes, commonly called Mac Costello's country
+(<i>Morrin</i>, ib., pag. 141). There is also a State Paper of 1586, which
+not only mentions Dr. O'Hart as Bishop of Achonry, but further adds that
+the friars then held in peace their abbeys and houses throughout all
+Sligo and Mayo. As soon, however, as the government found itself
+sufficiently strong to despise the O'Harts and their dependants, a
+Protestant Bishop was appointed to hold this see. Dr. Mant, indeed, is
+of opinion that Miler McGrath, appointed in 1607, was the first crown
+nominee to Achonry. Archdeacon Cotton is more discreet in his statement:
+"Queen Elizabeth", he says, "appears to have neglected filling up this
+see, as well as some few others, during great part of her reign". Ware,
+too, only obscurely hinted that, besides the Catholic Bishop Eugene,
+there was another contemporary of the same name holding from the crown
+the see of Achonry. Nothing more, however, was known about this Bishop
+till the manuscript history by Archdeacon Lynch, above referred to,
+disclosed to us some remarkable features of his ministry. This
+contemporary Protestant Bishop of Achonry was Eugene O'Conor, who, from
+being dean of this see, was appointed by letters patent of 1st December,
+1591, Bishop of Killala and administrator of Achonry. Dr. O'Hart had
+been in early life the friend and school companion of this court
+favourite, and hence easily persuaded him not to interfere in the
+spiritual administration of the diocese, engaging, on the other hand, to
+pay him annually one hundred and eighty marks, that is, the full revenue
+of the see. One passage of this narrative is so important, that we must
+cite the original words of the learned Lynch: "Id<span class='pagenum'><a name="Page_217" id="Page_217">[Pg 217]</a></span> etiam commodi ex
+episcopatibus Achadensi et Alladensi Eugenio O'Conor ab Elizabeth Regina
+collatis hausit, ut ab illa sede sua minime motus fuerit, utpote cui
+arcto amicitiae nexu ante religionis mutationem devinctus fuerat, sed
+centum et octaginta marcarum censu veteri sodali quotannis persoluto
+quietem sibi et functiones episcopales intra suae Dioecesis fines
+obeundi potestatem comparavit. Et alter ille Eugenius ideo tantum a fide
+descivit, ut se fluxis et caducis divitiis et voluptatibus expleret". By
+this means Dr. O'Hart secured peace for his diocese during the remainder
+of Elizabeth's reign; if the temporalities were lost, his spiritual
+fold, at least, was preserved from the wolves that threatened it, and
+the good Bishop was enabled to continue undisturbed to instruct his
+faithful children, and dispense to them the blessings of our holy faith.
+It was in 1597 that the Franciscan Superior, Father Mooney, visited the
+western convents of his order. During this visitation he met with Dr.
+O'Hart, and in the narrative which he subsequently composed, he
+describes our good bishop as being then venerable for his years, and
+still not deficient in strength and energy, "grandaevus, robustus
+tamen". For six years more Dr. O'Hart continued to rule the see of
+Achonry, till at length, having survived the arch-enemy of his Church
+and country, he, in 1603, yielded his soul to God, having attained the
+forty-third year of his episcopate, and the one-hundredth of his age. He
+was interred in his cathedral church, and Lynch describes his place of
+sepulture as being "prope aram principalem suae Ecclesiae in cornu
+Evangelii".</p>
+
+
+
+<hr style="width: 65%;" />
+<h2><a name="THE_ETERNAL_PUNISHMENT_OF_THE_WICKED" id="THE_ETERNAL_PUNISHMENT_OF_THE_WICKED"></a>THE ETERNAL PUNISHMENT OF THE WICKED.</h2>
+
+<div class="blockquot"><p><i>Eternal Punishment and Eternal Death.</i> An Essay. By James
+Barlow, M.A., Fellow and Tutor of Trinity College, Dublin.
+London: Longman and Co., 1865.</p></div>
+
+
+<p>There is a class of writers at the present day, who believe themselves
+good Christians, and yet whose spirit contrasts very strangely with the
+spirit of the Gospel. It was a maxim of St. Paul, that every
+understanding should be made "captive unto the obedience of Christ".<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a>
+But in the nineteenth century Christian philosophers are found who
+presume to sit in judgment on the doctrine of Christ, and to measure it
+by the standard of human reason. Mr. Barlow's book, we regret to say,
+partakes largely of this spirit, equally at variance with the faith of
+the Catholic Church and with the maxims of Inspired Scripture. It is
+fit, therefore, that the <i>Irish Ecclesiastical Record</i> should raise its<span class='pagenum'><a name="Page_218" id="Page_218">[Pg 218]</a></span>
+voice to expose the dangerous tendency of his principles and the fallacy
+of his arguments.</p>
+
+<p>The Apostle Paul was "rapt even to the third heaven", and was there
+favoured with those mysterious revelations "which it is not granted to
+man to utter".<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> Nevertheless, when he looked into the profound depths
+of God's decrees, and saw at the same time the littleness of human
+reason, he was forced to exclaim: "How incomprehensible are His
+judgments, and how unsearchable His ways!"<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> Not so Mr. Barlow. He has
+ventured to sound those depths which St. Paul could not fathom; he has
+been bold enough to scrutinize those judgments which St. Paul could not
+comprehend. The decree of eternal punishment, pronounced by Jesus Christ
+against the wicked, does not harmonize with Mr. Barlow's notions of
+morality.<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> He has weighed the malice of sin in the scales of human
+philosophy, and he has pronounced that it does not "deserve" eternal
+torments. Therefore, he concludes, must this "detestable dogma" (p. 135)
+"be struck from the popular creed" (p. 144). Such is the general scope
+and tenor of a book on which we propose to offer a few remarks.</p>
+
+<p>Our readers are well aware that the eternal punishment of the wicked is
+the unmistakable doctrine of Sacred Scripture. It is foreshadowed in
+glowing imagery by the Prophets; it is set forth in simple and emphatic
+words by Jesus Christ; it is borne to the farthest end of the earth by
+the burning zeal of the Apostles. We need not be at any pains to search
+for texts. The following are familiar to us all. "Then shall He say to
+them also that be on His left hand: Depart from me, you cursed into
+<i>everlasting</i> fire which was prepared for the devil and his angels".
+"And these shall go into <i>everlasting</i> punishment; but the just into
+life <i>everlasting</i>".<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a> Let it be observed, that the punishment of the
+wicked is here declared everlasting, in the very same sense as the
+happiness of the good is said to be everlasting. On another occasion our
+Divine Lord thus admonishes His disciples: "If thy hand or thy foot
+scandalize thee, cut it off, and cast it from thee. It is better for
+thee to go into life maimed or lame, than, having two hands or two feet,
+to be cast into <i>everlasting</i> fire".<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> Or, as St. Mark has it: "To be
+cast into <i>unquenchable</i> fire; where their worm <i>dieth not</i>, and the
+fire <i>is not extinguished</i>".<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a> This dreadful judgment of the wicked had
+been already announced by St. John the Baptist to the multitude who
+flocked around him in the desert of Judea. Speaking of Christ, whose
+coming he announced, he said: "He will gather His wheat into His barn,
+but the chaff He will burn with <i>unquenchable</i><span class='pagenum'><a name="Page_219" id="Page_219">[Pg 219]</a></span> fire".<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a> And long
+before, it was written by the prophet Isaias: "And they shall go out,
+and see the carcasses of the men that have transgressed against me;
+their worm <i>shall not die</i>, and their fire <i>shall not be quenched</i>".<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a>
+Again, we read in the Apocalypse: "And the devil, who seduced them, was
+cast into the pool of fire and brimstone, where both the beast and the
+false prophet shall be tormented day and night <i>for ever and ever</i>....
+And whosoever was not found written in the book of life, was cast into
+the pool of fire".<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> These passages speak plainly for themselves; they
+stand in need of no commentary from us. True, it is an awful doom; and
+he who ponders well upon that fire which shall never be quenched, that
+worm which shall never die, must look forward to the great accounting
+day with "fear and trembling". But we must not hesitate to accept a
+doctrine which comes to us from the lips of Eternal Truth, in language
+so clear, so simple, so divine.</p>
+
+<p>Indeed, some of the texts we have adduced seem to Mr. Barlow himself so
+very conclusive, that he candidly admits he can offer no satisfactory
+solution. "I trust I shall not be misunderstood to assert that there are
+no passages in the New Testament relating to the question, which present
+formidable difficulties. This would be simple dishonesty. Such passages
+exist, and though the difficulties involved in them may be much
+extenuated, they cannot be wholly removed"&mdash;p. 86. The "difficulties",
+indeed, are "formidable", and "cannot be wholly removed", because in
+these passages it is simply asserted that the punishment of the wicked
+will be eternal, whereas Mr. Barlow maintains that it will <i>not</i>.</p>
+
+<p>So far the testimony of Scripture. As for Tradition, we shall content
+ourselves with Mr. Barlow's own admission. He tells us that "the
+eternity of future punishments has been, in truth, the immemorial
+doctrine of the great majority of the Church"&mdash;<i>Preface</i>, p. v. And in
+another place, he speaks of "a longing to make out a doctrine of
+everlasting punishment, which has in all ages characterized the genuine
+theologian"&mdash;p. 86. Such, then, are the overwhelming odds against which
+this intrepid writer boldly takes his stand, the clear and obvious
+meaning of the sacred text, "the immemorial doctrine of the great
+majority of the Church", and the teaching of "the genuine theologian in
+all ages". Surely he is a dauntless warrior, and must come forth to the
+conflict armed with mighty weapons, and clad in impenetrable armour. Not
+so, indeed; but his understanding, which should have been made "captive
+unto the obedience of Christ", has shaken off that sweet and gentle
+yoke; he has looked with too curious a scrutiny into the mysterious
+decrees of God, until<span class='pagenum'><a name="Page_220" id="Page_220">[Pg 220]</a></span> at length his dizzy reason has become the dupe of
+false principles and fallacious arguments.</p>
+
+<p>"The civilization of the nineteenth century jars with a belief in
+everlasting torments, to be inflicted by the All-Merciful on the
+creatures of His hand"&mdash;<i>Preface</i>, p. iv. This is the sum and substance
+of Mr. Barlow's difficulty. The words of eternal truth, and the faith of
+the universal Church, are weighed in the balance against the
+civilization of the nineteenth century; they are found wanting, and they
+must be cast aside. We cannot contemplate this sentiment without a
+feeling of horror and amazement. One would think that, if such a
+contradiction did really exist, it would be the duty of a Christian
+writer to elevate modern civilization to the standard of revealed truth.
+But this is not the principle of Mr. Barlow. He looks down, as it were,
+from the vantage ground of the nineteenth century, and he proposes to
+reform the faith of Christ, and to raise it up to the level of his own
+philosophy.</p>
+
+<p>We are satisfied that this dreadful principle contains the germ of all
+that Mr. Barlow has written against the doctrine of eternal punishment.
+But it does not always appear in its naked deformity. Sometimes it
+assumes the grave and imposing garb of philosophical argument; sometimes
+it is adorned with the graces of rhetoric; and thus for a time it is
+made to appear plausible, and even attractive. In the following passage
+it may be recognized without much difficulty: "I cannot conceive any
+finite sin <i>deserving</i> such a doom. I cannot conceive it proceeding from
+a <i>merciful</i> being. The sentence appears to be clearly repugnant not
+only to mercy, but to justice. It surely requires some explanation. The
+<i>onus probandi</i> rests upon its supporters; let us see what they have to
+allege on its behalf".<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a></p>
+
+<p>Mr. Barlow "<i>cannot conceive</i> any finite Sin deserving such a doom!" Mr.
+Barlow "<i>cannot conceive</i>" eternal punishment proceeding from a merciful
+being! That is to say, one of the "incomprehensible decrees" of God
+exceeds the limits of Mr. Barlow's conception, and this is a sufficient
+reason "to strike it from the popular creed" (p. 144), and to reform the
+venerable symbols of Christian faith.<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a> He adds, indeed, that "the
+sentence appears<span class='pagenum'><a name="Page_221" id="Page_221">[Pg 221]</a></span> to be clearly repugnant not only to mercy, but to
+justice". But when we look for a proof of this daring assertion, we are
+told that the <i>onus probandi</i> rests upon us. Now, this is a simple
+issue. Does the <i>onus probandi</i> rest with us or with Mr. Barlow? Let our
+readers judge for themselves. Mr. Barlow professes to believe in the
+Bible. We urge upon him the solemn declaration, so often repeated by
+Christ and His Apostles, that the wicked "shall go into everlasting
+punishment". True, he replies, I cannot gainsay these words; but "I
+believe that the doctrine is untenable" (<i>Preface</i>, p. iv.), because it
+is repugnant to the attributes of God. Surely it devolves upon him to
+prove this alleged contradiction between the attributes of God and the
+words of Christ. As for us, we have nothing to prove. We cling fast to
+the words of eternal truth, with a firm confidence that they cannot be
+shaken by the arguments of human wisdom, nor even by the boasted
+civilization of the nineteenth century.</p>
+
+<p>The ingenious sophistry by which our author seeks to shift the burthen
+of proof from his own shoulders, may be exposed more clearly by the
+following illustration: God alone exists from eternity. This world,
+therefore, which we inhabit must have been created by Him <i>out of
+nothing</i>. This is an obvious and a certain conclusion. But some one
+might object: "This opinion is untenable if creation out of nothing is
+an impossibility; and 'I cannot conceive' that it is possible. How do
+you prove that it is consistent with the Divine attributes?" Mr. Barlow,
+we think, would give little quarter to such an objector. And yet this is
+the very course of reasoning he has himself pursued. The answer in each
+case is exactly the same. We <i>know</i> that creation is possible, because
+it has actually taken place. And so, too, we <i>know</i> that the doctrine of
+eternal punishment is in harmony with the attributes of God, because He
+that cannot deceive has told us that the doctrine is true. If we cannot
+<i>see</i> that harmony, it is because the judgments of God are
+incomprehensible, His ways unsearchable to our finite understanding.</p>
+
+<p>But we must do justice to Mr. Barlow. Though he maintains that the
+burthen of proof rests with his adversaries, yet he does set himself to
+demonstrate that the doctrine of eternal punishment contradicts the
+attributes of God. Now, in this part of his task, we freely admit that
+much of his reasoning is cogent and indeed conclusive: but it falls very
+short of the conclusion which he labours to establish. Thus, for
+example, in the case of a little child that "cries about taking its
+medicine", Mr. Barlow cannot bear the idea that this trivial fault will
+be punished with eternal flames (pp. 19, 20). Or, "you fall asleep for a
+minute or two in church, at afternoon service on a hot day: of course
+you have not been attending to the service; but, honestly and truly,<span class='pagenum'><a name="Page_222" id="Page_222">[Pg 222]</a></span> do
+you clearly see and feel that those two minutes' sleep <i>deserves at the
+hand of Infinite Justice</i> everlasting agony?" (p. 38, <i>note</i>). Again, "a
+quick little child of two years old, or even younger, knows very well
+that it is naughty to get into a passion and strike his mother or his
+nurse: his elders, however, do not think a great deal of this little
+ebullition of temper, and consider it amply expiated by sending him to
+bed. But the child may suddenly die in his sin. Will the 'All Merciful'
+consign him to everlasting tortures?" (p. 44). In another place (chap.
+v.) he adduces several texts to prove that "punishment after death,
+finite in duration, as the lot of <i>some</i>, is the unambiguous doctrine of
+Holy Scripture" (p. 116). There is nothing in all this to which we can
+object. But we maintain that such arguments are worthless in the cause
+of which Mr. Barlow is the advocate. He proves, indeed, that there are
+many sins which do not deserve eternal punishment. He proves too from
+the Inspired Writings, that, beyond the grave there is a state of
+expiation, in which many souls must needs be purged from such minor
+transgressions before they can appear in those mansions of heavenly
+purity where "nothing defiled shall enter".<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a></p>
+
+<p>Our readers will here recognize without difficulty the Catholic doctrine
+of venial sin, and the Catholic doctrine of purgatory. Unconsciously Mr.
+Barlow has become for a time the champion of Catholic faith. But the
+question at issue has not to do with the innocent little babe that beats
+its nurse, nor the wayward child that refuses its medicine, nor yet with
+the just man that, through human frailty, "shall fall seven times, and
+shall rise again".<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a> The controversy in which Mr. Barlow has engaged
+regards the future lot of the <i>wicked</i>&mdash;of those who, <i>with full
+deliberation</i>, have committed <i>grievous</i> sin; of whom St. Paul has said
+that they "shall not possess the kingdom of God";<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a> in a word, of that
+unhappy band to whom the Great Judge will one day speak those dreadful
+words: "Depart from me, you cursed, into everlasting fire". It yet
+remains for Mr. Barlow to demonstrate that this fire will <i>not</i> last for
+ever, that it will one day be extinguished, and that the torments of the
+<i>wicked</i> will cease.</p>
+
+<p>We may pass on, then, to other proofs. "How beautiful are the feet of
+them that preach the gospel of peace, that bring glad tidings of good
+things".<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a> This is the sentiment of St. Paul and of the Prophet
+Isaias. But, argues Mr. Barlow, if the gospel of eternal punishment be
+true, he that goes forth to preach the gospel to the heathen is a curse
+and not a blessing. Now what are the practical results of our missions
+to the heathen? "Is not the testimony of all unbiassed witnesses who
+have travelled<span class='pagenum'><a name="Page_223" id="Page_223">[Pg 223]</a></span> among them uniform? Success is infinitesimal, failure
+all but universal. What impression has been made by our associations on
+the hundred and fifty millions of India? Taking the estimates of the
+missionaries themselves, who are not unnaturally disposed to magnify the
+good results of their work, the nominal converts are barely one in two
+thousand, while the number of <i>bon&acirc; fide</i> native Christians, 'possessed
+of saving faith', may be regarded as practically evanescent.
+Remembering, then, these facts, and assuming as a not improbable
+proportion, that a zealous missionary preaches the Gospel to a thousand
+who reject it for one whom he converts to Christ&mdash;God help him&mdash;the load
+of human misery which that man has brought about must surely weigh heavy
+on his soul.... Has any tyrant, a recognized scourge of the human race,
+brought down such storms of misery on his species as must be ascribed to
+the active missionary who has failed? And they have all failed&mdash;failed a
+thousand times over for once they have been successful" (p. 14, 15).</p>
+
+<p>On reading this very remarkable passage we are struck with the ingenuous
+candour of the writer. It is nothing new for us to learn that Protestant
+missions in pagan countries have been all but absolutely barren. But it
+is something new to find a distinguished Protestant Divine, who frankly
+admits this inconvenient fact. Mr. Barlow must, indeed, find it
+difficult to persuade himself that the Church which sends forth such
+missions, is the same as that which Isaias addressed in those well known
+words: "Enlarge the place of thy tent, and stretch out the skins of thy
+tabernacles; spare not; lengthen thy cords and strengthen thy stakes.
+For thou shalt pass on to the right hand, and to the left, and thy seed
+shall inherit the gentiles".<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a> "And the gentiles shall walk in thy
+light, and kings in the brightness of thy rising. Lift up thy eyes round
+about and see: all these are gathered together, they are come to thee:
+thy sons shall come from afar, and thy daughters shall rise up at thy
+side. Then shalt thou see, and abound, and thy heart shall wonder and be
+enlarged, when the multitude of the sea shall be converted to thee, the
+strength of the gentiles shall come to thee". This magnificent prophecy,
+Mr. Barlow must confess, has no fulfilment in the Protestant Church.</p>
+
+<p>But let that pass. It is not with the <i>fact</i> but with the <i>argument</i>
+that we purpose to deal. And first, it occurs to us that the argument,
+if valid, would prove not only against the doctrine which Mr. Barlow
+impugns, but also against that which he defends. He certainly will admit
+that a grievous sin against God is a dreadful crime; that it far
+transcends every other evil which<span class='pagenum'><a name="Page_224" id="Page_224">[Pg 224]</a></span> exists or can be conceived. He
+maintains, moreover, that each one will receive, in the world to come,
+rewards and punishment "<i>according to his works</i>". Therefore, the
+punishment reserved for the sinner, even though it were not eternal,
+must yet be something dreadful to contemplate. And the missionary, the
+number of whose real converts, "'possessed of saving faith', may be
+regarded as practically evanescent", brings down this dreadful
+punishment on all to whom he preaches the gospel. Hence, if we accept
+Mr. Barlow's argument, even on his own doctrine of finite punishment,
+the missionary will be a curse to heathen nations; not indeed <i>so great</i>
+a curse as if the punishment of sin were eternal, but still a <i>curse</i>
+and <i>not</i> a blessing. He must therefore answer his own argument, or else
+he will be forced to maintain that there is no punishment for sin in the
+world to come.</p>
+
+<p>To us his reasoning offers little difficulty. If the heathen, when he
+rejects the Christian faith, commits a deliberate grievous sin, he will
+certainly be punished accordingly. But this punishment must surely be
+ascribed to his own wickedness, and not to the labours of the
+missionary. The work of the missionary is a blessed work; it is the
+heathen himself that has changed it into a curse. We may illustrate this
+explanation from the pages of Sacred Scripture. The wicked servant in
+the gospel, if he had not received the one talent from his master, could
+not have buried that talent in the earth. And yet, for this fault he is
+"cast into exterior darkness", and condemned to "weeping and gnashing of
+teeth".<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a> Will Mr. Barlow say that the gift of his master was not a
+blessing but a curse? If so, he arraigns the conduct of God Himself,
+whom this master represents. Again, if our Divine Lord had not selected
+Judea for the scene of His public mission, the Jews would never have
+been guilty of the frightful crime of Deicide, nor would they have
+incurred the terrible chastisement with which that crime was punished.
+Yet who will deny that the presence of the Incarnate Word amongst them
+was a special favour&mdash;the last and greatest&mdash;vouchsafed by a loving
+Father to that unhappy people? We need only add that the words of holy
+Simeon, addressed to the Virgin Mother on the presentation of her Infant
+Son in the Temple, are still applicable to every zealous missionary:
+"Behold, He is set up for the fall and for the resurrection of many in
+Israel";<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a> for the resurrection of those who hearken to the glad
+tidings, and eagerly accept the grace which He brings; for the fall of
+those who spurn the one, and trample the other under foot.</p>
+
+<p>The next argument to which we shall invite the attention of our readers,
+is founded on the condition of the blessed in Heaven. "But the terrible
+difficulty arising from the relations of the saved<span class='pagenum'><a name="Page_225" id="Page_225">[Pg 225]</a></span> to the lost cannot
+even be mitigated" (p. 22). This "terrible difficulty" is presented to
+us in two different forms. First, Mr. Barlow implicitly appeals to the
+divine precept of fraternal charity. Every one is bound to love his
+neighbour as himself. Now, if the blessed in Heaven fulfil this precept,
+they must be intensely miserable. For the proof of true charity is that
+we feel for our neighbour's sufferings, the same grief as if they were
+our own. Therefore the saints must experience the same internal anguish
+for the torments of the damned as if they endured these torments
+themselves.<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a> This argument may be dismissed in a few words. The
+precept of fraternal charity does not extend to the future life. The
+blessed inhabitants of Heaven <i>cannot</i> love the wicked in Hell; much
+less are they <i>bound</i> to love them. They see God face to face, and they
+love Him with a resistless impulse. Whatever else is good and pleasing
+to Him, that they love for His sake; whatever is bad and offensive in
+His sight, they <i>cannot</i> love, because they <i>see</i> that it is unworthy of
+their love. A divine precept to love the devil and his unhappy
+companions in misery, is an idea peculiar to Mr. Barlow.</p>
+
+<p>The second form in which this "terrible difficulty" appears is more
+plausible than the first. Many a saint in Heaven will miss from the
+mansions of the blessed the friend of his bosom. Many a fond sister will
+look in vain for her gay and dissipated, but yet warm-hearted and
+affectionate brother. Many a loving mother will behold afar off the
+undying torments of her darling son. Are we to suppose that the generous
+affections of the human heart are extinguished in Heaven? If so, then
+man must be morally worse in Heaven than he was upon earth. And if not,
+it cannot be true that "mourning and sorrow shall be no more"<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a> in the
+City of God. Here is the argument as it is put by Mr. Barlow. "I firmly
+believe that if, in the fruition of the Heavenly Kingdom, a time should
+come when I shall be capable of forgetting that one who truly loved me
+in this world ... is alive in hopeless torment&mdash;scorched by the
+everlasting flame&mdash;gnawed by the undying worm&mdash;I must have sunk down
+lower in the moral scale before this came to pass. I must have become
+more deeply immersed in heartless selfishness than I am now. And this,
+which I believe of myself, I believe of every one else. There is only
+one explanation of this frightful difficulty. We must assume that the
+redeemed are morally worse in Heaven than they were on Earth" (p. 24).</p>
+
+<p>This difficulty, which appeals more strongly to the feelings than to the
+judgment, is by no means peculiar to the doctrine of <i>eternal</i>
+punishment. It must be explained as well by those who say the torments
+of the damned will come to an end, as by those<span class='pagenum'><a name="Page_226" id="Page_226">[Pg 226]</a></span> who say they will not.
+If the saints must grieve at the <i>eternal</i> punishment of their friends,
+they must certainly grieve at the <i>temporal</i> punishment of their
+friends. The latter grief will be less poignant, it is true; but it will
+still be inconsistent with <i>perfect</i> happiness. Let Mr. Barlow explain
+how the inhabitants of Heaven will be free from <i>all</i> sorrow, if the
+punishment of Hell be limited in duration, and it will be easy to show
+they will be equally free if the punishment be eternal.</p>
+
+<p>As for us, we see no necessity for any explanation. God has promised to
+make His saints happy. Surely He is able to do it. Mr. Barlow thinks
+they will be weeping for their friends. But is it not written that "God
+will wipe away all tears from their eyes"?<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a> In what manner this will
+be done it is not necessary for us to explain. Yet we may be allowed to
+offer a conjecture, which, as it seems to us, is supported alike by
+reason and by revelation. We would say that, in the saints every
+affection that has not for its object what is good and pleasing to God,
+will be utterly extinguished; and therefore they will <i>cease to love</i>
+those unhappy souls that have been condemned to Hell. The reason is
+clear. The saints in Heaven see things as they are; and hence they
+<i>cannot</i> love that which is wicked and hateful in the sight of God. In
+Mr. Barlow's mind this severance of earthly ties must come from an
+increase of "heartless selfishness". To us it seems to flow from perfect
+love of God. Neither does it follow, as he supposes, that the saints
+have "sunk down lower in the moral scale". On the contrary, it is
+manifest they have been raised up immeasurably higher. On Earth their
+affections were often guided by mere human motives, and, at best, were
+governed by an erring human judgment; in Heaven, they are moulded with
+the most perfect fidelity after a Divine model.</p>
+
+<p>With these remarks, we take leave of Mr. Barlow and his book. We cannot,
+however, close this brief paper without directing the attention of our
+readers to a very serious consideration which this book suggests. The
+Reverend Mr. Barlow is a Fellow of Trinity College. And there are many
+who would ask Catholic parents to entrust the education of their
+children to him and his colleagues. We have seen a specimen of his
+principles; in particular we have seen that, according to his views,
+"the civilization of the nineteenth century jars" with a doctrine which
+every Catholic is bound to believe. Is it safe, then, for a Catholic
+youth to gather his ideas of modern civilization from the lips of such a
+teacher as Mr. Barlow? We are told, indeed, it is for <i>secular
+education</i> alone that a Catholic student should go to Trinity College:
+that he may learn his<span class='pagenum'><a name="Page_227" id="Page_227">[Pg 227]</a></span> religion from other sources. But, if we
+understand the words aright, secular education must surely include
+modern civilization, and modern civilization, as taught by Mr. Barlow,
+is contrary to Catholic faith. These are simple facts. Our readers may
+draw their own conclusion.</p>
+
+<div class="footnotes"><h3>FOOTNOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> II. <i>Cor.</i>, x. 5.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> II. <i>Cor.</i>, xii. 2-4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> <i>Rom.</i>, xi. 33.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> See Mr. Barlow's book, pp. 37 (note), 38, 39.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> <i>Matth.</i>, xxv. 41-46.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> <i>Matth.</i>, xviii. 8.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> <i>Mark</i>, ix. 42, 43, 44, 45, 47.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> <i>Matth.</i>, iii. 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> <i>Is.</i>, lxvi. 24.</p></div>
+
+<div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> <i>Apoc.</i>, xx. 9, 10, 15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> Pp. 38-39. The words in italics are so printed in Mr.
+Barlow's book.</p></div>
+
+<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> See pp. 7-8, where this principle is advanced in a still
+more confident tone, and with even less regard for the maxims of the
+Gospel. We extract the following passage: "I do truly believe that if
+every man, before repeating the Athanasian Creed, would sit down
+quietly, and&mdash;say for five minutes&mdash;steadily endeavour to realize in his
+imagination, as far as he is capable of doing it, what the contents of
+the notion 'Eternal Torments' are, we should find an enormous increase
+of so-called heresy with respect to these portions [the "damnatory
+clauses"] of the Creed. The responses, 'Which faith except every one do
+keep whole and undefiled, without doubt he shall perish everlastingly',
+would be nearly confined to the clerk". Five minutes' reflection is
+quite enough, in the estimate of Mr. Barlow, to convince every man that
+he ought to abandon the faith of ages.</p></div>
+
+<div class="footnote"><p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> <i>Apoc.</i>, xxi. 27.</p></div>
+
+<div class="footnote"><p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> <i>Prov.</i>, xxiv. 16.</p></div>
+
+<div class="footnote"><p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> I. <i>Cor.</i>, vi. 9, 10; <i>Gal.</i>, v. 21.</p></div>
+
+<div class="footnote"><p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> <i>Rom.</i>, x. 15; <i>Isaias</i>, lii. 7.</p></div>
+
+<div class="footnote"><p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> <i>Isaias</i>, liv 2, 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> <i>Matth.</i>, xxxv. 30</p></div>
+
+<div class="footnote"><p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> <i>Luke</i>, ii. 34.</p></div>
+
+<div class="footnote"><p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> See Mr. Barlow's book, p. 22; also p. 17.</p></div>
+
+<div class="footnote"><p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> <i>Apoc.</i>, xxi. 4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> <i>Apoc.</i>, xxi. 4.</p></div>
+</div>
+
+
+<hr style="width: 65%;" />
+<h2><a name="CATHOLIC_EDUCATION_DISENDOWMENT_OF_THE_PROTESTANT_ESTABLISHMENT" id="CATHOLIC_EDUCATION_DISENDOWMENT_OF_THE_PROTESTANT_ESTABLISHMENT"></a>CATHOLIC EDUCATION&mdash;DISENDOWMENT OF THE PROTESTANT ESTABLISHMENT.</h2>
+
+
+<p>The last year terminated with the establishment in Dublin of an
+association, which, we trust, whilst protecting the material interests
+of the country, will contribute to put an end to religious oppression
+and intolerance, and to spread the blessings of Catholic education
+through all Ireland. Undertaking a task so meritorious in itself, and so
+much in accordance with the objects of the <i>Record</i>, the association
+will have our best wishes and co-operation. Its first meeting was held
+in the Rotundo on the 29th of December last, and a vast number of
+influential and respectable laymen, from city and country, many
+clergymen, and several archbishops and bishops attended. Its proceedings
+were most impressive, and the speakers all displayed great moderation
+accompanied with energy and firmness in their addresses. We may add that
+the speeches of the Archbishop of Cashel and the Bishop of Cloyne, on
+the claims of tenants for compensation for beneficial improvements, were
+most eloquent and convincing; that the Bishop of Elphin made an
+excellent and learned defence of the rights of Catholics to a Catholic
+system of education; and that the Archbishop of Dublin, supported by Mr.
+O'Neill Daunt, proved to the satisfaction of all present that the
+Protestant Establishment in Ireland is a nuisance and an insult, and
+ought to be abolished. We regret that the limits of this periodical will
+not allow us to enter fully into the various questions discussed at the
+meeting: we must restrict ourselves to a brief article on the topics
+most closely connected with the objects of the <i>Record</i>&mdash;we mean the
+question of education and of the Church. We cannot, however, but
+recommend our readers to assist the association by their influence,
+their counsels, and contributions, being full of hope that Ireland will
+derive great advantages, temporal and spiritual, from its labours.</p>
+
+<p>The Lord Mayor, by whose influence and authority the meeting had been
+convened, having taken the chair, the Archbishop of Dublin, Dr. Cullen,
+was called on to propose the first resolution. Before doing so he
+explained the objects of the association, and showed that they were so
+moderate, so reasonable, and so<span class='pagenum'><a name="Page_228" id="Page_228">[Pg 228]</a></span> necessary, that no liberal minded man
+could refuse to support them.</p>
+
+<div class="blockquot"><p>"It is proposed", said he, "to protect liberty of religion
+by relieving the great majority of the inhabitants of this
+country from an oppressive and degrading burden, forced on
+them for the maintenance of the Protestant Establishment,
+which they look on as a galling and permanent insult; it is
+proposed to encourage the growth of learning, by holding out
+equal hopes to every class, and putting on a footing of
+equality all who engage in the career of letters and
+science; and finally it is proposed to restore prosperity to
+this country, by giving inducements to the people to invest
+their capital in useful and permanent improvements".</p></div>
+
+<p>Having thus stated the reasons for founding the new association, the
+Archbishop briefly alluded to the necessity of a good education, to the
+services of the Catholic Church in promoting science and letters, and to
+the glorious mission of carrying the light of the gospel and true
+civilization to pagan nations, which was given to Ireland for centuries
+after her conversion. That mission was interrupted by Danish and
+Anglo-Saxon invasions. Continued attempts to force the Reformation on
+our forefathers, the prohibition of Catholic schools, and a most galling
+system of penal laws, afterwards reduced our country to a state of
+misery and degradation, in which it was impossible for the masses of the
+people to approach the fountains of knowledge, or to render services to
+other countries. As soon, however, as liberty began to dawn, active
+efforts were made by the Catholic laity and clergy to repair the ruins
+of past times, and within the present century innumerable schools,
+colleges, convents, and other educational establishments, have been
+called into existence, which are rendering great services to the
+country, and preparing to make it again what it once was&mdash;a land of
+sages and saints. The exertions and sacrifices made in this holy cause
+are a proof of the zeal of the Catholics of Ireland for education, and
+reflect the greatest honour on their charity and generosity.</p>
+
+<p>Let us now look to what government has done in regard to Catholic
+education. In the first place, our rulers in past times prohibited all
+Catholic schools under the severest penalties, determined, it would
+appear, to sink the people into the degrading depths of ignorance, or to
+compel them when acquiring knowledge to imbibe at the same time
+Protestant doctrines. Secondly, a Protestant university and Protestant
+schools were founded and richly endowed with the confiscated property of
+Catholic schools or monasteries, and all possible privileges and honours
+were lavishly conferred on them by the state, in order to give them
+weight and influence, and to render them more powerful in their assaults
+on the ancient creed of Ireland. Thirdly, these institutions<span class='pagenum'><a name="Page_229" id="Page_229">[Pg 229]</a></span> are still
+preserved, and possess immense property, nearly all derived from public
+grants. Besides other vast sources of income, Trinity College holds
+about two hundred thousand acres of land, and the several endowed
+schools are worth seventy or eighty thousand a year and own a great deal
+of landed property. Fourthly, it is to be observed that the management
+of these schools is altogether in Protestant hands, the teaching
+Protestant, and their atmosphere thoroughly impregnated with
+Protestantism. If any Catholic be admitted into those institutions, his
+faith is exposed to great danger, and unhappily it is too true that many
+who ventured to run the risk, perished therein, so that we find it
+recorded that several Catholics, when passing through the ordeal of
+Protestant education, lost their faith and became ministers and
+preachers of error. At present there are Protestant bishops and
+archdeacons, and other dignitaries, now enemies of the ancient faith,
+who commenced their career in Trinity College as very humble members of
+the Catholic Church. I say nothing of the many Catholics who, in
+consequence of the training received in Trinity College, never frequent
+any sacrament of their Church, and neglect all religious duties. The
+parents who expose their children to such dangers cannot be excused from
+a grievous breach of the trust committed to them by God. Can they be
+admitted to sacraments?</p>
+
+<p>Keeping in mind the facts just stated, may we not ask, were not
+Protestants provided with everything they could desire for educational
+purposes? was it necessary to adopt other measures in their favour?</p>
+
+<p>Now such being the case, had not we a right to expect that when new
+educational arrangements were to be made, the past sufferings of
+Catholics, the spoliation of their property, and their actual wants,
+should be taken into account? Was it to be supposed that <i>their</i> claims
+should be overlooked in order to give further advantage to
+Protestantism? Reason and sound policy would have prohibited such
+suppositions. But "aliter superis visum". Instead of repairing past
+injustice and making some compensation for the confiscations of times
+gone by, the government, in all new measures for promoting education,
+seemed to forget the Catholics, and to think only of Protestant
+interests, just as if they were not abundantly provided for already.
+Thus, when the Queen's Colleges were projected, it was determined to
+establish them, and to endow them at the expense of the Catholics of the
+country, and on principles so hostile to Catholicity, that the Sovereign
+Pontiff and Irish bishops were obliged to condemn them as dangerous to
+faith and morals, whilst a Protestant statesman admitted that they were
+a gigantic scheme of godless education. Hence, no Catholic parent,
+though taxed for their support,<span class='pagenum'><a name="Page_230" id="Page_230">[Pg 230]</a></span> unless he be ready to immolate his
+children to Baal, can send them to institutions thus anathematised. Have
+not Catholics great ground to complain upon this head?</p>
+
+<p>The national system was also founded on bad principles, and to protect
+the consciences of Protestant children, even in schools where they never
+attend, Catholic instruction was prohibited in them during the common
+hours of class.</p>
+
+<p>To illustrate the effects of this prohibition, the Archbishop refers to
+part of his own diocese&mdash;the county Dublin&mdash;in which there are 145
+so-called National Schools, frequented by 36,826 Catholic children,
+without the intermixture of one single Protestant, and asks is it not
+most unjust and insulting to banish Catholic books, Catholic practices,
+the history of the Catholic Church, from such schools, and to treat them
+as if they were mixed or filled with Protestants? If the case were
+reversed&mdash;if there were so large a number of Protestant children in
+schools without any mixture of Catholics, would Protestants tolerate any
+regulation by which every mention of their religion would be banished
+from such schools? Why apply one rule to Catholics and another to
+Protestants? The Archbishop then adds:</p>
+
+<div class="blockquot"><p>"Let me repeat it: Catholic children in purely Catholic
+schools must pass the greater part of the day without any
+act or word of religion, lest they should offend Protestants
+who are present only in imagination. No crucifix, no image
+of the Blessed Mother of God, no sacred pictures, no
+religious emblems, though experience teaches that such
+objects make excellent impressions on the youthful mind, are
+tolerated in National schools, even when no Protestant
+frequents them. No Catholic book can be used, and even the
+works of such men as Bossuet, Massillon, Fenelon, the most
+eloquent writers of modern times, must be excluded because
+they were Catholics and inculcate Catholic doctrines. The
+only books used by Catholics in these schools have been
+compiled by the late rationalistic Archbishop of Dublin, by
+Dr. Carlisle, a Presbyterian, and other Protestants, and are
+tinged with an anti-Catholic spirit. It is to be added, that
+the history of our Irish saints and missionaries and of the
+ancient Church of Ireland and its doctrines, as well as the
+sad narrative of our sufferings and persecutions, is
+completely ignored. Were it necessary to throw still greater
+light on the spirit of the mixed system, we could show that
+the late Dr. Whately, one of its great patrons, declared in
+his last pastoral charge to the clergy of Kildare, that his
+object in introducing certain Scripture lessons into the
+schools was to shake the religious convictions of the
+people, and to dispel what he is pleased to call their
+<i>scriptural darkness</i>. When things are thus conducted, have
+we not here again great reason to complain?"</p></div>
+
+<p>The Archbishop also urges against the national system, its tendency to
+throw the education of this Catholic country into the hands of a
+Protestant government, whose past history proves<span class='pagenum'><a name="Page_231" id="Page_231">[Pg 231]</a></span> that it has been
+always hostile to Catholic interests. Model and training and
+agricultural schools, which are completely withdrawn from Catholic
+control, have this tendency. Are not inspectors and other managers of
+the system altogether government nominees? When books were to be
+selected, was not the same object promoted by deputing to compile them
+Protestant archbishops, Presbyterian ministers, and other Protestants,
+who banished from them everything Catholic and national, and made them
+breathe a spirit of English supremacy and anti-Catholic prejudice? May
+not the experience of past ages be appealed to to prove that education
+under such government control becomes hostile to true religion, tends to
+introduce a spirit of despotism, and to rob the subject of his liberty?
+This was the tendency of all government enactments on education in
+Ireland for centuries. The Archbishop observes:</p>
+
+<div class="blockquot"><p>"Robespierre and other French despots fully understood all
+this, when they proclaimed that all children were the
+property of the state, to be educated under its care, at the
+public expense. When the instruction of the rising
+generations and the direction of schools falls under the
+absolute control of the ruling powers of the Earth, that
+sort of wisdom which Saint Paul calls earthly, sensual,
+diabolical, soon begins to prevail; the wisdom from above
+falls away, and neither religion nor true Christian liberty
+can be safe".</p></div>
+
+<p>Having examined in this way the present defects and shortcomings of
+education in Ireland, as far as it receives aid from the state, the
+Archbishop insisted that Catholics have a decided claim to a Catholic
+university, with every privilege and right conferred upon Protestant
+universities, to Catholic training and model schools, and to a system of
+education under which the faith and morals of Catholic children would be
+safe from all danger. In England<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a> the schools for the people
+supported by government are denominational, and the Catholics, though
+only a fraction of the population, have all the advantages of a Catholic
+system of education. Why should Ireland be deprived of rights which are
+freely granted to every class of people not only in England and
+Scotland, but in all the British colonies? Are the Catholics of this
+country to be degraded and insulted on account of their religion? Would
+such a mode of acting be in conformity with the liberality of the
+present age?</p>
+<p><span class='pagenum'><a name="Page_232" id="Page_232">[Pg 232]</a></span></p>
+<p>Since the Archbishop made the foregoing observations, the Holy Father,
+our supreme guide in matters of religion, has published a series of
+propositions which he had condemned and reprobated on various occasions.
+We insert three of those propositions which bear upon education:</p>
+
+<p>The forty-fifth is as follows:</p>
+
+<div class="blockquot"><p>"XLV. The entire government of public schools in which the
+youth of any Christian state is educated, except (to a
+certain extent) in the case of episcopal seminaries, may and
+ought to appertain to the civil power, and belong to it so
+far that no other authority whatsoever shall be recognized
+as having any right to interfere in the discipline of the
+schools, the arrangement of the studies, the conferring of
+degrees, in the choice or approval of the teachers".</p></div>
+
+<p>The forty-seventh adds:</p>
+
+<div class="blockquot"><p>"XLVII. The best theory of civil society requires that
+popular schools open to the children of every class of the
+people, and, generally, all public institutes intended for
+instruction in letters and philosophical sciences, and for
+carrying on the education of youth, should be freed from all
+ecclesiastical authority, control, and interference, and
+should be fully subjected to the civil and political power,
+at the pleasure of the rulers and according to the standard
+of the prevalent opinions of the age".</p></div>
+
+<p>The forty-eighth bears on the same subject:</p>
+
+<div class="blockquot"><p>"XLVIII. Catholics may approve of a system of educating
+youth, unconnected with Catholic faith and the power of the
+Church, and which regards the knowledge of merely natural
+things, and only, or at least primarily, the ends of earthly
+social life".</p></div>
+
+<p>Let our readers attentively consider these propositions. They
+undoubtedly reprobate what is called mixed education, or the system
+which endeavours to separate education from religion, as the Queen's
+Colleges profess to do. They appear to us also most distinctly to
+condemn the principles on which the National Schools are founded. In
+many of those schools all religious education is excluded, and in those
+which are under Presbyterian and other similar patrons, as well as in
+model and training schools, the rights of the bishops of the Catholic
+Church, to whom Christ gave the power of teaching all nations, are
+completely ignored. In every National School the teaching and practice
+of religion are strictly prohibited during the hours of class. Such a
+system appears to fall under the condemnation of the Holy See. We shall
+return to this matter again on some future occasion. In the mean time,
+we shall merely add, that if we wish to be true children of the Church,
+we must receive with humility, and in a spirit of obedience, the
+decisions of Christ's vicar on Earth, and reprobate and condemn from the
+inmost of our hearts the propositions<span class='pagenum'><a name="Page_233" id="Page_233">[Pg 233]</a></span> which he, using the power given
+to him by the Eternal Shepherd of our souls, reprobates and condemns.
+The only view his Holiness proposed to himself in censuring the
+propositions we refer to was, to secure for the rising generations the
+greatest blessing that can be conferred on them&mdash;a good religious
+education, and the preservation of their faith from danger. As dutiful
+members of the true Church we ought to act on the lessons of wisdom that
+have been given to us.</p>
+
+<p>Having treated at some length of the education question, the Archbishop
+next directed the attention of the meeting to the condition of the
+agricultural and manufacturing interests of Ireland, showing that it is
+the duty of those in power to apply immediate remedies to the evils of
+the country, which menace us with universal ruin, and then proceeded to
+examine the proposed disendowment of the Protestant Establishment.
+History informs us that the Irish Protestant Church had its origin in an
+act declaring Henry VIII. head of the Church, which was passed by the
+Irish parliament in 1536, and in another act of the same parliament by
+which a similar dignity was conferred on Queen Elizabeth. A statement on
+this subject made by Dr. Gregg, Protestant Bishop of Cork, in a late
+pastoral charge, is altogether at variance with history. His Lordship's
+words are:</p>
+
+<div class="blockquot"><p>"She (the Protestant Church) sprang from the truth, was
+nurtured in truth, laden with truth, in truth she delights,
+to the truth she appeals, and by God's gracious blessing, in
+mighty truth shall she stand".</p></div>
+
+<p>These are emphatic words; but, if he wished to speak correctly, the
+writer should have said that the Church he eulogises sprang from the
+passions and despotism of Henry VIII.; was nurtured by the avarice,
+hypocrisy, ambition, and corruption of Elizabeth; derived spiritual
+powers from a body of men who had no such powers themselves; that to the
+sword, the gibbet, and penal laws she owes her propagation; that her
+existence still depends upon brute force; and that, so little does she
+stand on or uphold truth, that she is not able to defend the Gospel any
+longer, or to support the doctrines and ordinances of religion. She
+could not restrain the late Protestant Archbishop of Dublin from
+explaining away the fundamental mysteries of the Trinity and
+Incarnation, nor Dr. Colenso from denying the inspiration of the Sacred
+Scriptures, nor Rev. Mr. Barlow, a Fellow of Trinity College, from
+impugning the eternity of punishment in another world. She affords so
+little light to her children, that, according to a report of the Church
+Pastoral Aid Society, signed by several dignitaries of the
+Establishment, millions of those children are pining away <i>in worse than
+pagan vice and ignorance</i>. Finally, so far<span class='pagenum'><a name="Page_234" id="Page_234">[Pg 234]</a></span> from resting on truth, her
+only support is the arm of the State, whose creature she is, and at
+whose nod she may cease to exist.</p>
+
+<p>Having obtained spiritual authority by an act of the temporal power,
+much in the same way as the Roman emperors obtained divine honours by
+decrees of the senate, Henry VIII. and Elizabeth set about their new
+functions, and determined to show themselves worthy leaders of the
+Reformation. There were many richly endowed monasteries in Ireland at
+the time of Henry, and several continued to exist even till the days of
+Elizabeth. The inmates of those institutions passed their time in prayer
+and study; they had rendered great services to literature by copying and
+preserving the works of classical antiquity, whilst their labours for
+religion and the poor were worthy of the highest praise. There were also
+many convents of religious ladies, who devoted their lives to the
+service of God and their neighbour, to the education of youth, and who
+edified the world by the sweet odour of their virtues. By the new heads
+of the Church, and the new patrons of the Gospel, those merits were
+looked on as crimes, and all religious orders were suppressed.</p>
+
+<p>In Ireland there was an ancient institution founded by St. Patrick,
+which for more than a thousand years had maintained its connection with
+the Apostolic See, the true rock on which Christ built His Church, and
+had always preserved the integrity and purity of the Catholic faith. The
+existence of that venerable Irish Church was not consistent with the
+supremacy of the crown in spiritual matters, and its destruction was
+decreed.</p>
+
+<p>At the same time, a religion, with new doctrines, a new ceremonial, new
+liturgical books, and forms of prayer in the English language, then
+almost unknown in Ireland, was proclaimed, and all the sanction was
+given to it that could be derived from an act of parliament or a royal
+decree. It was pretended that this religion was to restore liberty of
+conscience to the world; but history shows that it enforced its teaching
+by penal laws, by fire and sword, and by every sort of violence.</p>
+
+<p>The monasteries of men, the convents of nuns, the episcopal sees, and
+the parochial churches, were possessed, at that time, of considerable
+revenues. This property was not the gift of the English government. In
+great part it was of ancient origin, as we may conclude from the fact
+that in the year 1179, shortly after the English invasion, Pope
+Alexander III. confirmed to St. Laurence O'Toole nearly the same
+possessions which are still held by the see of Dublin, and which he had
+inherited from his predecessors who lived before English rule began in
+Ireland. It was also private property, belonging to monasteries and
+convents, and to the Church, so that neither king nor parliament had any
+claim on it. But ancient rights and justice and prescription were<span class='pagenum'><a name="Page_235" id="Page_235">[Pg 235]</a></span> no
+longer to be respected; the reforming monarchs did not hesitate to
+change the law of God and of nature, and to ignore the maxim that every
+one should have his own. Hence, all ecclesiastical property was
+confiscated. A large portion was given to the agents and minions of
+royal despotism, and another portion was devoted to the support of
+bishops and ministers of a new creed and religion, and turned away
+altogether from the purposes for which it had been destined by the
+donors; so that what was originally given for the support of the
+Catholic Church was now handed over to an establishment just called into
+existence, whose principal aim has always been to decry and misrepresent
+the ancient Church, to persecute its ministers, and to uproot it, if
+possible, from the soil.</p>
+
+<p>The heads of the Irish Protestant Establishment, Henry and Elizabeth,
+having commenced their spiritual rule by an act of robbery and
+spoliation, continued to propagate their new religion by intimidation,
+by violence, and penal enactments. The old nobility of Ireland, both of
+Norman and Irish descent, were persecuted and robbed of their
+possessions in order to convince them of that Gospel truth which first
+beamed from Boleyn's eyes; for the same purpose whole provinces were
+laid desolate, and torrents of blood inhumanly shed. In such proceedings
+we find a great deal to remind us of the persecutions inflicted on the
+early Christians by the Roman emperors and a singular resemblance to the
+system adopted by Mahomet for the propagation of the impure doctrines of
+the Koran; and as that impostor spread desolation through the most
+flourishing regions of the East, so did the founders of the Protestant
+establishment reduce the blooming fields of Erin to the condition of a
+howling wilderness, and like him they became the votaries of ignorance,
+and carried on a long and destructive war against Catholic schools and
+education.</p>
+
+<p>There was, however, something worse in the mode of propagating the
+doctrines of the Reformation than in that which was adopted for the
+maintenance or introduction of Paganism and Mahometanism. Those forms of
+worship openly avowed their designs, and publicly professed their enmity
+to the Christian religion. The proceedings of those who promoted and
+supported the Church Establishment were, on the contrary, marked by the
+vilest and most degrading hypocrisy. They pretended and professed to be
+the sincere friends of liberty of conscience, and of the progress of
+education and enlightenment, whilst at the same time they were the most
+dangerous enemies of every kind of freedom and progress, and endeavoured
+to establish the most galling despotism, and to spread ignorance through
+Ireland.</p>
+
+<p>Innumerable proofs are at hand of the despotic tendencies of the<span class='pagenum'><a name="Page_236" id="Page_236">[Pg 236]</a></span>
+Establishment. We merely give one instance, related by Mant in his
+<i>Ecclesiastical History</i> at the year 1636, in which the Protestant
+bishops, with Usher at their head, made the following declaration:&mdash;that</p>
+
+<div class="blockquot"><p>"The religion of the Papists is superstitious and
+idolatrous; their faith and doctrine erroneous and
+heretical; their Church, in respect to both, apostatical. To
+give them, therefore, a toleration, or to consent that they
+may freely exercise their religion and profess their faith
+and doctrine, is a grievous sin."&mdash;<i>Mant</i>, vol. i. p. 510.</p></div>
+
+<p>And recollect that this declaration was made against the ancient
+religion of the country, a religion established in it for more than one
+thousand years, and that it was made for the purpose of excluding
+millions of the people from every office of trust and emolument. Nothing
+worse can be found in the annals of Paganism or Mahometanism. The
+Archbishop continues:</p>
+
+<div class="blockquot"><p>"But, passing over a remoter period, have we not to regret
+that the spirit which then prevailed still continues to
+manifest itself in our own days? And, indeed, were not the
+heads of the Protestant establishment the most active
+opponents of Catholic Emancipation? Who were the great
+promoters of the Ecclesiastical Titles Bill? Was not the
+head of the Establishment, in this city, most anxious, a few
+years ago, to put convents and monasteries under police
+control, and to give every annoyance to the holy and pious
+virgins who devote themselves to the service of God and the
+poor? And are not the principles acted on by the
+Establishment still embodied in Protestant oaths? and can we
+be surprised that dissensions exist in this country, and
+that it is reduced to so deplorable a state as it is now in,
+when we reflect that by such oaths and declarations discord
+is excited in the country, rulers and subjects placed in a
+state of hostility, and the people divided into factions and
+parties?"</p></div>
+
+<p>As to education, we shall merely observe that the supporters of the
+Establishment left no means untried to banish it altogether from among
+the masses of the people in Ireland. Catholic schools were suppressed,
+and their property confiscated; the erection of new schools prohibited;
+no Catholic parent allowed to give a Catholic education to his children
+at home, and he was subjected to the severest penalties if he sent them
+to foreign schools. What more could be done to suppress the knowledge of
+the Christian religion by a Julian or a Mahomet? Yet, those who acted in
+that way cry out that they alone are the friends of progress and
+enlightenment, and that Catholics seek for nothing but darkness. Was
+there ever a more decided manifestation of recklessness and hypocrisy?</p>
+
+<p>Having given in detail some other instances of the violent and
+persecuting measures which were used for the propagation of<span class='pagenum'><a name="Page_237" id="Page_237">[Pg 237]</a></span>
+Protestantism, the Archbishop proceeds to examine the results obtained
+by them:&mdash;</p>
+
+<div class="blockquot"><p>"Let us now ask", says he, "what have been the fruits of so
+much bigotry, of so much violence, and of so many penal
+laws? The late census tells us that every effort to
+introduce Protestantism has been a complete failure, and
+that notwithstanding so many persecutions and sufferings,
+the old Catholic faith is still the religion of the land,
+deeply rooted in the affections of the people. Without
+entering into details which would occasion too much delay, I
+shall merely state that all the members of the Establishment
+in this kingdom are under seven hundred thousand; that out
+of the two thousand four hundred and twenty-eight parishes
+into which Ireland is divided, there were, in 1861, one
+hundred and ninety-nine parishes containing no members of
+the Establishment, five hundred and seventy-five parishes
+containing not more than twenty, four hundred and sixteen
+containing between twenty and fifty, three hundred and
+forty-nine containing between fifty and one hundred&mdash;in all,
+one thousand five hundred and thirty-nine parishes, each
+with fewer than one hundred parishioners. I will add that,
+according to the same census, the parish of St. Peter's, in
+Dublin, contains more Catholics than the eleven dioceses of
+Kilmacduagh, Kilfenora, Killala, Achonry, Ossory, Cashel,
+Emly, Waterford, Lismore, Ross, and Clonfert contain
+Protestants: and that the Catholics of the diocese of Dublin
+exceed by thirty-five thousand all the Protestants of the
+Established Church in twenty-eight dioceses of Ireland;
+indeed, in all the dioceses of Ireland, excepting those of
+Armagh, Clogher, Down, and Dublin. Whilst such figures show
+that all the protection of the State, the persecution of
+Catholics, the confiscation of their property, the
+suppression of Catholic schools, the lavish endowment of
+Protestant schools, and innumerable penal laws, have not
+been able to establish Protestantism in Ireland, they must
+convince us at the same time, that it is most unreasonable,
+and contrary to the interests of the people and to a sound
+policy, to keep up a vast and expensive ecclesiastical
+establishment for the sake of so small a minority, and in
+opposition to the wishes of the great mass of the
+population".</p></div>
+
+<p>The Archbishop next quoted several authorities from Protestant writers
+condemnatory of the Anglican establishment, and among others, that of
+Lord Brougham, who, confirming his own views by those of the celebrated
+Edmund Burke, says:</p>
+
+<div class="blockquot"><p>"I well remember a phrase used by one not a foe of Church
+Establishments&mdash;I mean Mr. Burke. 'Don't talk of its being a
+church! It is a wholesale robbery!'... I have, my lords,
+heard it called an anomaly, and I say that it is an anomaly
+of so gross a kind, that it outrages every principle of
+common sense, and every one endowed with common reason must
+feel that it is the most gross outrage to that common sense
+as it is also to justice. Such an establishment, kept up for
+such a purpose, kept up by such means, and upheld by such a<span class='pagenum'><a name="Page_238" id="Page_238">[Pg 238]</a></span>
+system, is a thing wholly peculiar to Ireland, and could be
+tolerated nowhere else. That such a system should go on in
+the nineteenth century; that such a thing should go on while
+all the arts are in a forward and onward course, while all
+the sciences are progressing, while all morals and religion
+too&mdash;for, my lords, there never was more of religion and
+morality than is now presented in all parts of the
+country,&mdash;that this gross abuse, the most outrageous of all,
+should be allowed to continue, is really astonishing. It
+cannot be upheld, unless the tide of knowledge shall turn
+back, unless we return to the state in which things were a
+couple of centuries ago".</p></div>
+
+<p>After quoting several other authorities similar to that of Lord
+Brougham, the Archbishop called on his hearers to unite with him in
+calling for the abolition of the Establishment.</p>
+
+<div class="blockquot"><p>"When you consider", said he, "the reasons and the weight of
+authority which I have alleged, I trust you all will admit
+that an establishment which traces back its origin to the
+lust, the avarice, and the despotism of Henry VIII. and his
+daughter; an establishment introduced by force and violence,
+and that has no support save in the protection of the state,
+of which it is the creature and the slave; an establishment
+that has been the persevering enemy of civil and religious
+liberty; that has called for penal laws in every century
+from the days of Elizabeth to the passing of the
+Ecclesiastical Titles Act; that has never failed to oppose
+every proposal for the relaxation of such laws, not only in
+the days of Strafford and Clarendon, but even when there was
+question of emancipation in the midst of the liberality of
+the present century; an establishment that has inflicted
+great evils on Ireland by depriving the mass of the people
+of all the means of education, by persecuting schoolmasters,
+and seizing on and confiscating schools, and that has been
+always the fruitful source of dissensions in the
+country&mdash;when you consider all these things, you will
+undoubtedly agree with me, that such an establishment ought
+not to be any longer tolerated in this country&mdash;that it
+ought to be disendowed, and its revenues applied to purposes
+of public utility".</p></div>
+
+<div class="footnotes"><h3>FOOTNOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> In the report of the Endowed Schools Commission of 1858,
+p. 284, there is an excellent letter of Baron Hughes on mixed education.
+Having observed that in England Protestant bishops and noblemen are
+opposed to it, he says: "I am convinced that the mixed system is wrong
+in principle, and cannot, even if right, be carried out in Ireland. I
+believe that the separate system is sound in principle; and if that is
+doubted, I think it is worthy of being submitted to a fair trial, as the
+only alternative the state can adopt".</p></div>
+</div>
+
+
+<hr style="width: 65%;" />
+<h2><a name="LITURGICAL_QUESTIONS" id="LITURGICAL_QUESTIONS"></a>LITURGICAL QUESTIONS.</h2>
+
+
+<p>In answer to the request made in our last number, some of our reverend
+friends have addressed to us several most interesting questions on
+Liturgical points. Owing to the great pressure this month on our limited
+space, and to the necessity of completing the series of decrees on the
+Holy Mass, we are not able to attend to them for this month. In our next
+issue we hope to be in a position to satisfy our respected
+correspondents.</p>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_239" id="Page_239">[Pg 239]</a></span></p>
+<h2><a name="DECREES_ON_THE_HOLY_MASS" id="DECREES_ON_THE_HOLY_MASS"></a>DECREES ON THE HOLY MASS.</h2>
+
+<h3>[Concluded from page 190.]</h3>
+
+
+<p>Ad &sect;. IX. <i>Post Consecrationem usque ad Orationem Dominicam.</i></p>
+
+<p>1. Dum Sacerdos dicit orationem "Supplices te rogamus", et orationes
+ante Communionem, <i>servandae sunt rubricae, quae jubent manus ponendas
+esse super altare, non intra corporale</i>. 7. Sept. 1816 in u. Tuden, ad
+35.</p>
+
+<p>2. Qui in Canone Missae post consecrationem, in oratione "Nobis quoque
+peccatoribus", nominatur Joannes, est s. Joannes Baptista, et ideo caput
+est ad hoc nomen inclinandum, dum Missa dicitur aut commemoratio fit de
+s. Joanne Baptista; <i>non</i> vero quando Missa dicitur aut commemoratio fit
+de s. Joanne apostolo et evangelista. 27. Mart. 1824. in u. Panormit. ad
+2.</p>
+
+
+<p>Ad &sect;. X. <i>De Oratione Dominica usque ad factam Communionem.</i></p>
+
+<p>1. Signum cum patena faciendum a sacerdote a fronte ad pectus, dum dicit
+orationem "Libera nos quaesumus Domine", debet esse <i>integrum signum
+crucis</i>; et post dictum signum crucis <i>est deosculanda patena</i>. 13.
+Mart. 1627 in u. Panorm.&mdash;Cum Celebrans dicit: "Da pacem Domine in
+diebus nostris", <i>patenam in extremitate, seu oram patenae, congruentius
+osculatur</i>. 24. Jun. 1683 in u. Albingan. ad 5.</p>
+
+<p>2. <i>Pax, dummodo adsit consuetudo</i>, in Missa pro sponso et sponsa dari
+potest; attamen <i>danda est semper cum instrumento, numquam vero cum
+patena</i>. 10 Jan., 1852 in u. Cenoman. ad. 8.</p>
+
+<p>3. Pars <i>inferior</i> hostiae <i>praecidi debet</i>, non superior, quando
+dicitur: "Pax Domini sit semper vobiscum". 4 Aug. 1663 in u. Dalmat. ad
+6.</p>
+
+<p>4. <i>Tolerari potest</i> consuetudo pulsandi campanulam a ministro in Missa
+non solum ad verba "Sanctus", etc. et in elevatione Sanctissimi, sed
+etiam ad verba "Domine non sum dignus" ante sumptionem, et quoties
+administratur Communio fidelibus, ad praedicta verba. 14 Mai. 1846 in u.
+Ord. Min. ad 9.</p>
+
+<p>5. Sacerdos scipsum signans cum hostia et calice consecratis ante
+sumptionem Ss. Sacramenti, ad verba "Jesu Christi" debet caput inclinare
+<i>juxta rubricas</i>. 24 Sept. 1842 in u. Neap. ad 1.</p>
+
+<p>6. In quaestione: an Sacerdos post sumptionem pretiosissimi sanguinis
+debeat parumper immorari in adoratione, prout fit post sumptionem sacrae
+hostiae? <i>serventur rubricae</i>. 24 Sept. 1842 in u. Neap. ad. 2.</p>
+
+<p>7. In quaestione: an pro abluendis vino et aqua pollicibus et indicibus
+in secunda purificatione post Communionem debeat Sacerdos e medio
+altaris versus cornu epistolae recedere? <i>serventur rubricae pro
+diversitate Missae.</i><a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a> 22 Jul. 1848 in u. Tornac.<span class='pagenum'><a name="Page_240" id="Page_240">[Pg 240]</a></span></p>
+
+<p>8. <i>Ante versiculum quod dicitur "Communio", co&ouml;periendus est velo calix
+in anteriori parte, prout ante confessionem.</i> 1 Mart. 1698 in u. Prag.
+ad 1.&mdash;<i>Tam in principio Missae quam post Communionem calix velatus esse
+debet totus in parte anteriori.</i> 12 Jan. 1669 in u. Urbinat.&mdash;In
+quaestione: an deceat corporale retinere extensum super altare toto
+tempore, quo celebrantur Missae, et donec ab ultimo in eo celebrante
+reportetur ad sacrarium (sacristiam); et an conveniat corporale extra
+bursam deferre? <i>episcopus incumbat observantiae et executioni
+rubricarum.</i> 13 Sept. 1704 in u. Ravenat.</p>
+
+<p>9. De Communione fidelium intra Missam:</p>
+
+<p><i>Consuetudo</i> dicendi: "Ecce Agnus Die", et: "Domino non sum dignus",
+idiomate vulgari, <i>est eliminanda</i>, utpote contraria Rituali et Missali
+Romano. 23. Mai. 1835 in u. Ord. Min. Capuc. Helv. ad 5.</p>
+
+<p>Sacerdos <i>debet</i> semper, etiam communicando moniales habentes
+fenestrellam in parte evangelii, pro Communione distribuenda <i>descendere
+et reverti per gradus ante riores, et non laterales altaris</i>. 15 Sept.,
+1736, in u. Tolet. ad 8.</p>
+
+<p>Dum Celebrans administrat sacram Communionem in Missa privata, minister
+<i>non</i> debet eum comitari cum cereo accenso; sed quum purificationem,
+utpote quae pro populo non est in usu,<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a> non praebeat, nec mappam
+Communionis, utpote cancellis affixam, ante communicantes sustineat,
+tunc debet manere genuflexus in latere epistolae. 12 Aug. 1854 ad 72.
+(Anal. II p. 2188 sqq.)</p>
+
+<p><i>Servetur consuetudo dividendi consecratas particulas, si adsit
+necessitas.</i> 16 Mart. 1833 in u. Veron. ad 1.</p>
+
+<p>In Communione quae inter Missae sacrificium peragitur, <i>minister
+sacrificii, non ratione praeeminentiae, sed ministerii, praeferendus est
+ceteris quamvis dignioribus</i>. 13 Jul. 1658 in u. Galliar.</p>
+
+<p><i>Patenae suppositio per sacerdotem cotta indutum in Communione generali,
+quae per Dignitates agitur, retinenda est.</i> 3 Sept. 1661 in u.
+Andrien.&mdash;<i>Non</i> potest sacerdos sanctam Communionem sive intra sive
+extra Missam administrans tenere patenam inter<span class='pagenum'><a name="Page_241" id="Page_241">[Pg 241]</a></span> digitos manus sinistrae,
+quae sacram pixidem gestat, ut eam sic mento communicantium supponat,
+sed <i>cura et solertia sacerdotis supplere debet</i>, ut praecaveatur
+sacrorum fragmentorum disperditio. 12 Aug. 1854 ad 21 et 22 loc. cit.</p>
+
+
+<p>Ad &sect;. XII. <i>De benedictione in fine Missae, et Evangelio Sancti
+Joannis.</i></p>
+
+<p>1. <i>In fine Missae ad quodcumque altare celebratae, fit reverentia Cruci
+infra gradus, capite disco&ouml;perto.</i> 13 Febr. 1666 in decret. ad Missal.
+ad 9.</p>
+
+<p>2. <i>Arbitrio et prudentiae Ordinarii</i> relinquitur inducere praxim
+lavandi manus in fine Missae, postquam Celebrans exuerit vestes
+sacerdotales, in dioecesim, in qua non est in usu; <i>sed non</i> inducatur
+<i>per modum praecepti</i>. 12 Aug. 1854 ad 28 (Anal. II. p 2193).</p>
+
+<div class="footnotes"><h3>FOOTNOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> <i>Missae diversitatem</i>, de qua decretum loquitur, ita
+intellexerunt ac suo tempore exposuerunt ipsius decreti auctores h. e.
+doctores Romani a. 1848, ut in <i>Missis solemnibus numquam</i> sit e medio
+altaris recedendum ad abluendos digitos; in <i>Missis non solemnibus</i> e
+contra <i>semper</i> e medio sit ad cornu Epistolae progrediendum (licet
+rubrica de hoc progressu sileat). Haec sententia ipsorum auctorum
+decreti atque interpretatio praeclare confirmatur ex universali ac
+constanti omnium totius Urbis ecclesiarum praxi. Cf. Attestat. Romani s.
+Theologiae Professoris apud Falise p. 77: "Dum revertitur e cornu
+Epistolae in medium altaris, digitos purificatorio abstergit".</p></div>
+
+<div class="footnote"><p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> Juxta Merati (Comment. ad hanc rubr. n. 34) haec
+purificatio retinetur solummodo "in aliquibus ecclesiis", Ubi illa non
+est in usu, ejusmodi consuetudo servanda est. 12. Aug. 1854 ad 23. loc.
+supra cit.</p></div>
+</div>
+
+
+<hr style="width: 65%;" />
+<h2><a name="DOCUMENTS" id="DOCUMENTS"></a>DOCUMENTS.</h2>
+
+
+<h3>I.</h3>
+
+<h3>DECREE OF THE SACRED CONGREGATION OF INDULGENCES.</h3>
+
+<p>Urbis et Orbis.&mdash;Cum non sit aliud Nomen sub coelo, in quo nos oportet
+salvos fieri, nisi Nomen Iesu in quo est vita, salus, et resurrectio
+nostra, per quem salvati et liberati sumus, idcirco Sixtus V. fel. rec.
+Pont. Max. sub die 11 Iulii 1587 in Bulla <i>Reddituri</i> Indulgentiam
+concessit quinquaginta dierum omnibus et singulis Christifidelibus qui
+quocumque idiomate sic se salutaverint: <i>Laudetur Iesus Christus</i>, vel
+responderint: <i>In saecula</i>, vel <i>Amen</i>, aut <i>Semper</i>; plenariam vero in
+mortis articulo iis qui hanc laudabilem consuetudinem habuerint, modo
+ore, vel corde (si ore non potuerint) Iesu nomen invocaverint.</p>
+
+<p>Nonnullis deinde in locis cum mos invaluisset Iesu Nomini et illud
+Mariae in se invicem salutando addere, Clemens PP. XIII. ad humillimas
+preces Generalis Ordinis Carmelitarum per Decretum die 30 Novembris 1762
+benigne impertitus est pro Carmelitis eamdem Indulgentiam quinquaginta
+dierum quotiescumque in mutua salutatione verba usurpaverint: <i>Sia
+lodato Ges&ugrave; e Maria.</i><a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a></p>
+
+<p>Nunc vero SS mus. Dominus Noster <span class="smcap">Pius Papa IX.</span> nonnullorum Episcoporum
+precibus peramanter inclinatus, referente me infrascripto Sacrae
+Congregationis Indulgentiarum Cardinali Praefecto in Audientia diei 26
+Septembris 1864, ut magis magisque Fideles<span class='pagenum'><a name="Page_242" id="Page_242">[Pg 242]</a></span> utriusque Nominis Iesu et
+Mariae salutares percipiant effectus, et illa quam saepissime in ore et
+corde retineant, camdem concessionem ad omnes et singulos Christifideles
+extendit, ita ut qui se invicem salutando hac forma, in quocumque
+idiomate, utantur: <i>Sia lodato Ges&ugrave; e Maria</i>,<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a> vel responderint:
+<i>Oggi e sempre</i>,<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a> aut similibus verbis, easdem plane Indulgentias,
+quae in praefata Bulla memorantur, consequi possint et valeant. Quam
+gratiam voluit <span class="smcap">Sanctitas Sua</span> perpetuo suffragari absque ulla Brevis
+expeditione.</p>
+
+<p>Datum Romae ex Secretaria eiusdem Sacrae Congregationis Indulgentiis
+Sacrisque Reliquiis praepositae. Die 26 Septembris 1864.</p>
+
+<p class="right"><span class="smcap">Fr. Antonius M. Card. Panebianco S. C. Praefectus.</span><br />
+Loco &#8224; Signi.&nbsp;&nbsp;&nbsp;&nbsp;<i>A. Colombo Secretarius.</i></p>
+
+
+<h3>II.</h3>
+
+<h3>LETTER FROM THE CARD. PREFECT OF PROPAGANDA TO THE BISHOPS OF IRELAND
+CONCERNING THE B. EUCHARIST.</h3>
+
+<p>The following letter on the manner in which, in missionary countries,
+the Blessed Eucharist is to be conveyed to the sick, is a fresh proof of
+the zeal of the Holy See in promoting devotion to the Most Holy
+Sacrament.</p>
+
+<div class="blockquot"><p><span class="smcap">Illustrissime et Reverendissime Domine,</span></p>
+
+<p>Etsi sancta omnia sancte tractanda sint, propterea quod ad
+Deum pertineant qui essentialiter sanctus est, attamen
+augustissimum Eucharistiae sacramentum sicut sacris
+mysteriis omnibus absque ulla comparatione sanctitate
+praeeminet, ita maxima prae ceteris veneratione est
+pertractandum. Nil itaque mirum si tot Ecclesia diversis
+temporibus ediderit decreta, quibus Sanctissimae
+Eucharistiae delatio pro adjunctorum varietate vel
+denegaretur omnino, vel ea qua par esset reverentia
+admitteretur;<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a> cum nihil antiquius fuerit Ecclesiae Dei
+quam ut animarum profectum atque aedificationem debito cum
+honore divinorum omnium divinissimi mysterii consociaret.
+Haec porro prae oculis habens Sacrum hoc Consilium
+Christiano Nomini Propagando, cum primum intellexit in
+quibusdam istius regionis Dioecesibus consuetudinem seu
+potius abusum invaluisse, ut Sacerdotes Sanctissimum
+Sacramentum a mane usque ad vesperam secum deferrent ea
+tantum de causa quod in aliquem forte aegrotum incidere
+possent, ad Metropolitanos censuit scribendum, tum ut
+consuetudinem illam ab Ecclesiae praxi omnino abhorrere
+declararet, tum etiam ut ejus extensionem accuratius
+deprehenderet. Responsa Archiepiscoporum brevi ad Sacram
+Congregationem pervenerunt, ex quibus innotuit, multis in
+locis de abusu illo gravem admirationem exortam esse, cum
+aliqua in Dioecesi ne credibilis quidem videretur.<span class='pagenum'><a name="Page_243" id="Page_243">[Pg 243]</a></span> Verum
+non defuerunt Antistites qui illius existentiam ejusque
+causas ingenue confessi sunt. Quare Eminentissimis Patribus
+Sacri hujus Consilii in generalibus comitiis die 28
+Septembris elapsi anni habitis omnia quae ad hanc rem
+referebantur exhibita sunt perpendenda, ut quid Sanctissimi
+Sacramenti debitus honor ac veneratio postularent in Domino
+decerneretur. Omnibus igitur maturo examini subjectis,
+statuerunt Eminentissimi Patres literas encyclicas ad
+Archiepiscopos atque Episcopos istius regionis dandas esse,
+quibus constans Ecclesiae rigor circa Eucharistiae
+delationem commemoraretur. Voluit insuper S. C. ut singuli
+Antistites excitarentur, quemadmodum praesentium tenore
+excitantur, ad communem Ecclesiae disciplinam hac in re
+custodiendam, quantum temporis ac locorum adjuncta nec non
+inductarum consuetudinum ratio patiantur, ita tamen ut
+sedulam navent operam ad veros abusus corrigendos atque
+eliminandos. Quam quidem in rem censuerunt Patres
+Eminentissimi apprime conferre frequentem celebrationem
+sacrificii missae, quo videlicet Sacerdotes facile
+necessitati occurrere possunt Sanctissimam Eucharistiam
+secum per multos dies retinendi. Quae cum ita sint hortor
+Amplitudinem Tuam ut in eum finem rurales aediculas
+multiplicandas cures, atque talia edas decreta ex quibus
+delatio Sanctissimi Sacramenti ad urgentes tantum causas,
+atque ad actuale ministerii sacerdotalis exercitium
+coarctetur, injuncta vero presbyteris stricta obligatione
+semper in hisce casibus Sanctam Hostiam super pectus
+deferendi. Denique decreverunt Eminentissimi Patres ut de
+negotio isto gravissimo in Provincialibus Conciliis agatur,
+quo nimirum Antistites eam in suis dioecesibus communem
+normam inducere satagant, quam augustissimum Eucharistiae
+mysterium decere existimaverint. Tandem Amplitudini Tuae
+significare non praetermitto omnia et singula quae superius
+decreta sunt Sanctissimo D. N. Pio PP. IX. per me relata
+fuisse in audientia diei 3 Octobris elapsi anni, eaque a
+Sanctitate Sua in omnibus adprobata fuisse atque apostolica
+auctoritate confirmata.</p>
+
+<p>Datum Romae ex Aedibus S. Congregationis de Propaganda Fide
+die 25 Februarii 1859.</p></div>
+
+<div class="poem"><div class="stanza">
+<span class="i18">Amplitudinis Tuae<br /></span>
+<span class="i22">Ad officia paratissimus<br /></span>
+<span class="i22"><span class="smcap">Al. C. Barnabo</span>, Praef.<br /></span>
+<span class="i0"><span class="smcap">Cajet Archiepiscopus Thebar</span>. Secretarius.<br /></span>
+</div><div class="stanza">
+<span class="i0"><span class="smcap">R. P. D. Paulo Cullen</span>,<br /></span>
+<span class="i0">Archiepiscopo Dublinensi.<br /></span>
+</div></div>
+
+<div class="blockquot"><p>1. <i>Ex dubiis propositis pro christianis Sinensibus.</i> Ad
+propositum dubium "An sacerdotibus Sinensibus liceat in
+itineribus quae longissima sunt secum deferre Eucharistiam
+ne ea priventur?" Resp. Non licere. Qualificatores S. O. die
+27 Martii 1665, et Eminentissimi approbarunt die 15 April.
+1665.</p>
+
+<p>2. Pro Gubernatoribus navium Lusitaniae qui singulis annis
+in Indias orientales navigant, petentibus licentiam
+deferendi sacramentum Eucharistiae, ne nautae et Rectores
+sine Viatico decedant. Lecto memoriali et auditis votis
+Sanctissimus supradictam petitionem omnino<span class='pagenum'><a name="Page_244" id="Page_244">[Pg 244]</a></span> rejecit; ita
+quod nec in posterum ullo modo de ea tractetur. S. C. S. O.
+die 13 Julii 1660.</p>
+
+<p>3. Bened. XIV. <i>Inter omnigenas</i> "pro Incolis Regni Serviae
+et finitimarum Regionum". "At ubi (sicuti ibidem legitur)
+Turcarum vis praevalet et iniquitas, sacerdos stolam semper
+habeat coopertam vestibus; in sacculo seu bursa pixidem
+recondat quam per funiculos collo appensam in sinu reponat
+et nunquam solus procedat, sed uno saltem fideli, in defectu
+Clerici, associetur".</p>
+
+<p>4. Honorius III. in cap. <i>Sane</i> de celebratione Miss.
+expresse habet de delatione Eucharistiae quod si "in
+partibus infidelium ob necessitatem S. Viatici permittitur,
+tamen extra necessitatem permittenda non est, cum hodie
+Ecclesiastica lege absolute prohibitum sit ut occulte
+deferatur. Occulte deferre in itinere, nequit moraliter
+fieri absque irreverentia tanti sacramenti".</p>
+
+<p>5. Verricelli de Apostolicis Missionibus Tit. 8. pag. 136.
+expendit, "An liceat in novo Orbe Missionariis S.
+Eucharistiam collo appensam secum in itinere occulte deferre
+etc. et quidquid sit de veteri disciplina concludit hodie
+universalis Ecclesiae consuetudine et plurimorum Conciliorum
+decretis prohibitum est deferre occulte S. Eucharistiam in
+itinere, nisi pro communicando infirmo, ubi esset timor et
+periculum infidelium, et dummodo ad infirmum non sit nimis
+longum iter sed modicum et unius diei".</p>
+
+<p>6. Thomas a Jesu de procur. salut. omnium gentium lib. 7.
+"non auderem Evangelii ministros qui in illis regionibus aut
+aliis infidelium provinciis conversantes, si imminente
+mortis periculo secum Viaticum, occulte tamen, deferrent,
+condemnare".</p></div>
+
+
+<h3>III.</h3>
+
+<h3>LETTER FROM THE CARD. PREFECT OF PROPAGANDA TO THE BISHOPS OF IRELAND ON
+THE <i>RESIDENCE</i> PRESCRIBED BY THE CANONS.</h3>
+
+<p><span class="smcap">Illustrissime ac Reverendissime Domine</span>,</p>
+
+<p>Quandoquidem divino praecepto animarum Rectoribus mandatum sit oves suas
+agnoscere, easque pascere verbo Dei, sacramentis, atque exemplo bonorum
+operum, idcirco ii ad personalem in suis Dioecesibus vel Ecclesiis
+residentiam obligantur; sine qua injunctum sibi officium defungi per se
+ipsos minime possent. Porro pastoralis residentiae debitum quovis
+tempore Ecclesia Dei asserere atque urgere non destitit; cujus
+sollicitudinis luculenta exhibent testimonia non modo veteres canones,
+sed et sacrosancta Tridentina Synodus Sess. VI. cap. 1. de Refor. et
+Sess. XXIII. de Ref. cap. 1. ac novissime Summus Pontifex Benedictus
+XIV. qui Constitutione <i>ad Universae Christianae Reipublicae statum</i>
+edita die 3 Septembris 1746, residentiae obligationem et inculcavit
+sedulo et disertissime explicavit.</p>
+
+<p>Quod si ubique locorum Pastores animarum pro officii sui ratione
+continenter in medio gregis vivere oportet, ad id potiori etiam titulo
+illi tenentur quibus animarum cura demandata est in locis Missionum.<span class='pagenum'><a name="Page_245" id="Page_245">[Pg 245]</a></span>
+Cum enim fideles in Missionibus graviora passim subire cogantur
+pericula, dum minora ut plurimum iis praesto sunt adjumenta virtutum,
+peculiari ac praesentissima indigent vigilantia atque ope Pastorum. Haud
+igitur mirum si sacro Consilio Christiano Nomini Propagando nil fuerit
+antiquius quam datis etiam Decretis curare ut a se dependentes Episcopi
+Vicariique Apostolici in suis Missionibus, quoad fieri posset, absque
+ulla interruptione residerent. Quam quidem in rem eo usque pervenit
+Sancta Sedes, ut laudatis Praesulibus sub gravissimis poenis
+prohibuerit, ne Pontificalia munia in aliena Dioecesi vel Districtu
+etiam de consensu Ordinarii ullo modo peragerent.</p>
+
+<p>At quoniam, hisce non obstantibus, haud raro contingit ut Praelati
+Missionum inconsulta Sede Apostolica et absque vera necessitate aut
+causa canonica perlonga suscipiant itinera, ex quo non mediocria
+commissae illis Missiones pati possunt detrimenta, propterea
+Eminentissimi ac Reverendissimi Patres Sacrae hujus Congregationis in
+generalibus comitiis habitis die 21 Januarii hujus anni expedire
+censuerunt, ut in memoriam revocarentur praedictorum Praesulum canonicae
+sanctiones circa Pastorum residentiam, nec non Decreta quae circa
+ejusdem obligationem edita sunt pro locis Missionum, ne quis videlicet
+in posterum Dioecesim aut Districtum cui praeest vel ad tempus relinquat
+absque praevia licentia ejusdem S. Congregationis. Quod quidem dum
+Amplitudini Tuae significo ex mente Eminentissimorum Patrum, Decreta, de
+quibus supra, addere non praetermitto (Num. 1).</p>
+
+<p>Praeterea Eminentissimi ac Reverendissimi Patres in iisdem generalibus
+comitiis statuerunt, utuniversis Episcopis, Vicariis, ac Praefectis
+Apostolicis Missionum <i>Quaestiones</i> transmittantur pro relatione
+exhibenda Sacrae Congregationi de statu Dioecesium vel Missionum queis
+praesunt. Cum enim ii omnes qui Missionibus praeficiuntur praedictam
+relationem statis temporibus subjicere S. Sedi teneantur, voluit Sacrum
+Consilium ut eam in posterum exigendam curent ad normam 55 Quaestionum
+quae in adjecto folio continentur (Num. 2), utque in iis praesertim
+accuratiores se praebeant, quae ad vitam, honestatem ac scientiam
+sacerdotum referuntur.</p>
+
+<p>Datum Romae ex Aedibus S. Congregationis de Propaganda Fide die 24
+Aprilis 1861.</p>
+
+<div class="poem"><div class="stanza">
+<span class="i18">Amplitudinis Tuae<br /></span>
+<span class="i22"><span class="smcap">Al. C. Barnabo</span>, Praef.<br /></span>
+</div><div class="stanza">
+<span class="i0">R. P. D. Archiepiscopo Dublinensi.<br /></span>
+</div></div>
+
+
+<h3>Num. 1.</h3>
+
+<h3><i>Decreta et Declarationes S. Congregationis de Propaganda fide super
+Residentia praesulum in locis missionum.</i></h3>
+
+
+<h4>I.</h4>
+
+<h4><i>In Congregatione Generali coram Sanctissimo habita die</i> 28 <i>Martii
+Anno</i> 1651.</h4>
+
+<p>"Sanctitas Sua decrevit quod Episcopi S. Congregationi de Propaganda
+Fide subordinati non possint exercere Pontificalia in aliis<span class='pagenum'><a name="Page_246" id="Page_246">[Pg 246]</a></span> praeterquam
+in propriis Ecclesiis, etiamsi esset de consensu Ordinariorum sub poena
+suspensionis ipso facto incurrendae, ac eidem Pontifici reservatae,
+dummodo a praefata S. Congregatione non sint in certo loco destinati
+Vicarii Apostolici, seu Administratores alicajus Ecclesiae deputati".</p>
+
+<p><i>Similia Decreta prodierunt ab eadem S. Congregatione die 26 Julii 1662
+et 17 Julii 1715.</i></p>
+
+
+<h4>II.</h4>
+
+<h4><i>In Congregatione particulari de Propaganda Fide habita die 7 Maii
+1669.</i></h4>
+
+<p>Cum iteratis per S. C. decretis exercitium Pontificalium extra Dioeceses
+Episcopis ejusdem S. C. assignatas prohiberetur, quaesivit Episcopus
+Heliopolitanus.</p>
+
+<p>"An dicta decreta intelligenda essent vim suam habere <i>intra</i> fines
+Europae tantum, an vero extenderentur etiam ad alia loca, per quae
+transeundum esset, cum ad suas Ecclesias proficisceretur".</p>
+
+<p>"S. Congregatio respondit Decreta prohibentia dictum exercitium
+Pontificalium extendi ad omnia loca, etiam extra fines Europae".<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a></p>
+
+
+<h4>III.</h4>
+
+<h4><i>In Congregatione Generali habita die 10 Julii 1668.</i></h4>
+
+<p>Eminentissimi ac Reverendissimi Patres S. Consilii Christiano Nom.
+Propag. attentis expositis contra Episcopos ab eodem S. Consilio
+dependentes qui cum detrimento suarum Dioecesium eas deserebant ut Romam
+vel alia loca peterent, statuendum censuerunt.</p>
+
+<p>"Inhibeatur Episcopis S. Congregationi subjectis ne Romam sub quovis
+praetextu veniant, absque licentia Sacrae Congregationis. Decretum
+editum Anno 1626 renovarunt".</p>
+
+
+<h4>IV.</h4>
+
+<h4>DECREE OF THE S. CONG. OF PROPAGANDA <i>QUOAD USUM PONTIFICALIUM EXTRA
+DIOCESIUM</i>.</h4>
+
+<p><i>Decree of the S. Congregation of Propaganda permitting the English
+Bishops to exercise Pontificalia within the Three Kingdoms.</i></p>
+
+<p>Ex negligentia Antistitum circa onus residentiae si ubique mala
+gravissima obvenirent, potissimum id valet quoad regiones, in quibus ob
+admixtionem infidelium vel haereticorum gravioribus periculis<span class='pagenum'><a name="Page_247" id="Page_247">[Pg 247]</a></span> fideles
+objiciuntur; proinde Episcopis et Vicariis Apostolicis regionum ad quos
+S. Congregationis de Propaganda Fide sollicitudo extenditur, indictum
+haud semel fuit, ne extra propriam Dioecesim vel Vicariatum Pontificalia
+etiam de consensu Ordinariorum exerceant.</p>
+
+<p>Porro cum dubitari haud valeat de studio Episcoporum Angliae in
+hujusmodi residentiae lege servanda, iidemque postulaverint, ut tenor
+regulae hujusmodi in suum favorem relaxetur; S. Congregatio de
+Propaganda Fide in generali conventu habito die 5 Aprilis 1852 attento
+quod haud raro necessarium vel opportunum admodum existat, ut iidem
+admitti possint ad Pontificalia exercenda in aliis Angliae ipsius
+dioecesibus, aliquando etiam in proximis regionibus Hiberniae et
+Scotiae, censuit supplicandum Sanctissimo pro relaxatione memoratae
+inhibitionis in favorem Episcoporum Angliae quoad tria regna unita, in
+quibus proinde de consensu Ordinariorum Pontificalia iidem exercere
+valeant.</p>
+
+<p>Hanc vero S. Congregationis sententiam Sanctissimo D. N. Pio PP. IX. ab
+infrascripto Secretario relatam in Aud. diei 6 ejusdem mensis et anni
+Sanctitas Sua benigne probavit, et juxta propositum tenorem facultates
+concessit, contrariis quibuscumque haud obstantibus.</p>
+
+<p>In epistola data die 6 Feb. 1862. Eminentissimus Dominus Cardinalis S.
+Cong. de Prop. Fide Prefectus ad Archiepiscopum Dublinensem scribens
+declarat facultatem supra memoratam omnibus Hiberniae praesulibus eodem
+mode ac Angliae episcopis fuisse a Sanctissimo Domino N. Pio IX.
+concessam.</p>
+
+<p class="right">&#9840;<span class="smcap">Paulus Cullen</span>.</p>
+
+<div class="footnotes"><h3>FOOTNOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">[27]</span></a> "Praise be to Jesus and Mary".</p></div>
+
+<div class="footnote"><p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">[28]</span></a> "Praise be to Jesus and Mary".</p></div>
+
+<div class="footnote"><p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">[29]</span></a> "Now and for evermore".</p></div>
+
+<div class="footnote"><p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> Vid. quae in rem proferuntur in subjecta pagina.</p></div>
+
+<div class="footnote"><p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> <i>Sacra Congregatio de Propaganda Fide cum comperisset
+generalem inhibitionem quae continetur in superioribus Decretis non
+mediocri quandoque incommodo esse, praesertim quum Antistites ob
+adversam valetudinem ad ea peragenda quae Episcopalis sunt potestatis
+vicinum aliquem Praesulem accersere coguntur, in gen. conventu habito
+die 2 Augusti 1819, censuit supplicandum Sanctissimo pro eorumdem
+Decretorum moderatione, ita ut</i> quando rationabili causa vel urgente
+necessitate Episcopi seu Vicarii Apostolici ad alienas Dioeceses vel
+Vicariatus se conferunt, possint sibi invicem communicare facultatem
+Pontificalia exercendi, dummodo tamen semper accedat Episcopi seu
+Vicarii loci consensus, inviolatumque de cetero maneat residentiae
+praeceptum. <i>Id autem Summus Pontifex Pius PP. VII. in Aud. diei 8
+Augusti ejusdem anni ratum habuit ac probavit.</i></p></div>
+</div>
+
+
+<hr style="width: 65%;" />
+<h2><a name="NOTICES_OF_BOOKS" id="NOTICES_OF_BOOKS"></a>NOTICES OF BOOKS.</h2>
+
+
+<h3>I.</h3>
+
+<div class="blockquot"><p><i>Imagini Scelte della B. Vergine Maria, tratte dalle
+Catacombe Romane.</i></p>
+
+<p>[<i>Select pictures of the Blessed Virgin Mary, from the Roman
+Catacombs, with explanatory text by Cav. G. B. de Rossi.</i>
+Rome, Salviucci, 1863.]</p></div>
+
+<p>The esteem in which the learned on both sides of the Alps and the sea
+have long held Cav. de Rossi, dispenses us from the duty which we would
+otherwise gladly discharge, of expressing in his regard our humble
+tribute of respect and admiration. But as great reputations can afford
+to do without small praise, we shall rather establish his claim to our
+readers' gratitude by availing ourselves of his remarks in the work
+under notice, to the end that we may show how unmistakably early
+Christian art bears witness to the veneration paid by the primitive
+Church to the ever glorious<span class='pagenum'><a name="Page_248" id="Page_248">[Pg 248]</a></span> Mother of God. Living as we are in the
+midst of those who revile us for our devotion to our Blessed Lady, it
+will be most useful to have at hand, conducted with scientific accuracy,
+a proof of the antiquity of the sacred tradition we follow in this most
+cherished practice of our religion. Nor is it only among the vulgar herd
+of Protestants, or in the ranks of bigoted controversialists, that we
+meet assailants on this point. Even refined and graceful hands play at
+times, perhaps unconsciously, with weapons which are not the less
+dangerous because they come upon us by surprise, and wound us while we
+think but of taking our pleasure in the fair fields of art. Many causes
+which we will not here recite, have contributed of late years to diffuse
+among educated Catholics a knowledge of Christian art; but, among these
+causes, the late Mrs. Jameson's works have had a very wide range. From
+what table were her books absent? what library was considered complete
+without them? Who would think of visiting the Continental galleries
+without first making a preparatory course with the aid of Mrs. Jameson's
+pages? And upon the whole, all this is a great gain; but it has its
+disadvantages as well. We do not now speak of Mrs. Jameson as a critic,
+or of her judgments on points of art, or of the accuracy of her
+information on purely technical matters, or of some minor mistakes
+caused by her ignorance of Catholic usages, as when speaking of the Pax
+of Maso Finiguerra, so well known in the history of engraving, she takes
+the Pax to mean the Pix, or vessel for containing the Blessed Sacrament.
+But in the two subjoined passages there are errors of a more serious
+character, and in the latter especially there is much which needs the
+correction contained in De Rossi's observations.</p>
+
+<div class="blockquot"><p>"The early Christians had confounded in their horror of
+heathen idolatry all imitative art and all artists; they
+regarded with decided hostility all images, and those who
+wrought them as bound to the service of Satan and
+heathenism; and we find all visible representations of
+sacred personages and actions confined to mystic emblems.
+Thus, the cross signified Redemption; the fish, Baptism; the
+ship represented the Church; the serpent, sin or the spirit
+of evil. When, in the fourth century, the struggle between
+paganism and Christianity ended in the triumph and
+recognition of the latter, and art revived, it was, if not
+in a new form, in a new spirit, by which the old forms were
+to be gradually moulded and modified. The Christians found
+the shell of ancient art remaining; the traditionary
+handicraft still existed: certain models of figure and
+drapery, etc., handed down from antiquity, though
+degenerated and distorted, remained in use, and were applied
+to illustrate, by direct or symbolical representations, the
+tenets of a purer faith".<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a></p></div>
+<p><span class='pagenum'><a name="Page_249" id="Page_249">[Pg 249]</a></span></p>
+<div class="blockquot"><p>"The most ancient representations of the Virgin Mary now
+remaining are the sculptures on the ancient Christian
+Sarcophagi, about the third and fourth centuries, and a
+mosaic in the chapel of San Venanzio at Rome, referred by
+antiquarians to the seventh century. Here she is represented
+as a colossal figure majestically draped, standing with arms
+outspread (the ancient attitude of prayer), and her eyes
+raised to heaven. Then after the seventh century succeeded
+her image in her maternal character, seated on a throne with
+the Infant Saviour in her arms. We must bear in mind, once
+for all, that from the earliest ages of Christianity the
+Virgin Mother of our Lord has been selected as the
+allegorical type of <span class="smcap">Religion</span> in the abstract sense, and to
+this, her symbolical character, must be referred those
+representations of later times in which she appears as
+trampling on the dragon, as folding her votaries within the
+skirts of her ample robes, as interceding for sinners, as
+crowned between Heaven and Earth by the Father and the
+Son".<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">[33]</a></p></div>
+
+<p>That these statements are very far from the truth, we now proceed to
+show.</p>
+
+<p>That our Blessed Lady has been from the earliest ages selected as the
+type of the Church (not of <i>Religion in the abstract</i>, whatever that may
+mean), is quite true. The most learned antiquarians recognize her in
+this character in the female figure in prayer, which in the very oldest
+portion of the catacombs is frequently a pendant to the group of the
+Good Shepherd. But this fact, which, though incidentally, yet clearly
+reveals the depth of the feelings of veneration towards Mary which
+suggested her as a fit type of the Spouse of Christ, is far from
+establishing her place in art to be purely symbolical, or her character
+as intercessor, etc., to belong to her only as inasmuch as she is a type
+of Religion in the abstract. A single glance at the chromolithographs to
+which De Rossi's text serves as a commentary, will convince every one
+that Mrs. Jameson's statements cannot be for a moment maintained. The
+subjects of these exquisite plates are representations of our Blessed
+Lady, six in number, selected from the many found in the Roman
+catacombs, and selected in such wise as that they constitute a series
+from the apostolic era down to the fourth century. The selection has
+been confined to works of one class. The Blessed Virgin is represented
+in ancient monuments, chiefly in two ways,&mdash;seated and with her Divine
+Son in her arms, or standing with outstretched hands in the attitude of
+prayer or intercession. Of the person represented in works of the first
+class there can be no doubt, especially when the other figures of the
+group show that it is Mary; the works of the second class are more
+obscure, although at times the name of Mary is written over the figure.
+Hence it would require a lengthened examination before<span class='pagenum'><a name="Page_250" id="Page_250">[Pg 250]</a></span> we could safely
+say that a given specimen of this class undoubtedly represents the
+Blessed Virgin, and this consideration has recommended the selection of
+types of the first class only. In these monuments, Mary is represented
+with Jesus in her arms. The subject of the composition is determined by
+the Magi, who are generally present, though not in every case. When the
+Magi are absent, there are other marks to show that we look on the
+Mother of God with the Incarnate Word. Even when other signs are
+wanting, the very arrangement of the figures, identical with that
+employed in undoubted paintings of the Blessed Virgin, affords argument
+enough. The Magi appear standing before her in sculptures on sarcophagi,
+not only in Rome, but also in other cities of Italy and of France; in
+diptychs, and other ivories; in bronzes of the fourth and fifth
+centuries; in the mosaic placed at St. Mary Major's by Sixtus III. in
+432. This composition came down from the earliest ages, and is first
+found in the paintings of the catacombs. From among these De Rossi has
+selected four specimens of various types, but all anterior to the days
+of Constantine. Our space will not allow us to describe more than one of
+these (tav. I.), but that one shall be the oldest, and under every
+respect the most interesting of them all.</p>
+
+<p>On the Via Salaria Nuova, about two miles from Rome, the Irish College
+has its vineyard, formerly called the Vigna de Cuppis. In this vigna the
+excavation of the famous cemetery of Priscilla had its beginning, and
+from this it extended its intricate galleries in all directions, passing
+beneath the road, and far under the fields on the other side. The
+picture we are about to examine is found over a loculus or grave in this
+cemetery of Priscilla. In it is depicted a woman, seated and holding in
+her arms an infant, who has his face turned towards the spectator. She
+has on her head a scanty veil, and wears a tunic with short sleeves, and
+over the tunic a <i>pallium</i>. The position of these figures and the whole
+composition are such as to convince any one who has had experience of
+this kind of paintings, that they are intended for the Virgin and Child.
+Indeed, all doubt of this has been removed by the painter himself. Near
+the top of the painting he has represented the star which is ever
+present when our Lady is described as presenting her Son to the Magi, or
+as seated by the manger. To the spectator's left, a man youthful in
+appearance, with a sparse beard, standing erect and robed only in the
+<i>pallium</i>, raises his right hand and points towards the Virgin and the
+star. In his left he holds a book. At the first sight of this figure it
+naturally occurs to the mind that it can be none other than Joseph, the
+chaste spouse of the Blessed Virgin, who is represented at her side on
+various sarcophagi in Italy and<span class='pagenum'><a name="Page_251" id="Page_251">[Pg 251]</a></span> France, in diptychs, and in the mosaics
+of St. Mary Major's. Generally speaking, he is described as of a
+youthful appearance, and rarely with a beard. But it is unusual to paint
+him with the pallium, and with a book in his hand. De Rossi is of
+opinion that the figure in question is that of a prophet, it being quite
+usual to unite the figure from the Old Testament with the reality in the
+New. Besides, in a monument of the ninth century two prophets attired
+like our figure stand one each side of our Blessed Lady. He believes it
+to be Isaias, who so often foretold the star and the light that was to
+shed its rays on the darkness of the pagan world (<i>Isaias</i>, ix. 2; lx.
+2, 3, 19; <i>cf.</i> <i>Luc.</i>, i. 78, 79). On one of the painted glasses
+explained by F. Garnieri, Isaias is represented as a young man. We have
+here, therefore, in the heart of the catacombs an undoubted
+representation of our Blessed Lady.</p>
+
+<p>We now proceed to determine the age of this painting&mdash;a matter of the
+greatest importance to our present purpose. What canons of judgment
+ought to be followed in such an investigation? First, we should attend
+to the style of the painting, and the degree of artistic perfection it
+exhibits in conception and execution; secondly, we should confront the
+results of this first examination with such information as we may be
+able to collect from a close study of the history, topography, and
+inscriptions of each subterranean apartment, such a study being
+admirably calculated to assist us in fixing the date of the painting. To
+do all this in any given case, is not the work of a few pages, but of a
+bulky volume. As far as our painting is concerned, all the tests above
+mentioned serve to prove its extraordinary antiquity. "Any one can see",
+says our author (<i>page</i> 15), "that the scene depicted in the cemetery of
+Priscilla is treated in a manner altogether classical, and is a work of
+the best period of art. The very costume employed therein suggests a
+very remote antiquity; that is to say the <i>pallium</i>, without any under
+garment, the right arm bared in the figure of the prophet, and still
+more the short-sleeved tunic on the Virgin. The beauty of the
+composition, the grace and dignity of the features, the freedom and
+skill of the drawing, stamp this fresco as belonging to a period of art
+so flourishing, that, when first I saw it, I thought I had before me one
+of the oldest specimens of Christian painting in the Catacombs. I spoke
+of it to my master, the late celebrated P. Marchi, who proceeded to
+examine it in company with the illustrious Professor Cav. Minardi, now
+member of the Commission, of Sacred Archaeology, and both pronounced it
+to be a wonderful specimen of the very earliest Christian art. The
+learned and the experts in the study of Greco-Roman monuments who have
+seen this fresco, have declared<span class='pagenum'><a name="Page_252" id="Page_252">[Pg 252]</a></span> it to be not later than the time of the
+first Antonines, and perhaps even prior to that epoch. It remains
+therefore to collect such proofs as may fix as closely as possible the
+age of this remarkable monument, which all admit to belong to the first
+years of Christianity. To this end I will first compare it with other
+paintings of more or less certain date, and then confront the results of
+the comparison with the history, topography, and inscriptions of the
+crypt". He then compares our fresco first with paintings in the cemetery
+of Callixtus, which it is admitted belong to the days of Popes
+Pontianus, Anteros, and Fabian, and finds that it is far superior to
+them in style and execution, and consequently belonging to an older and
+more classical school. He next compares them with the ornaments of the
+square crypt, discovered last year in the cemetery of Pretextatus, and
+belonging to about the year 162. These ornaments, better than the last
+mentioned, are still inferior to our fresco. Finally, in the cemetery of
+Domitilla, there is a <i>cubiculum</i> adorned with the finest stucco, on
+which a pencil more skilled in pagan than in Christian painting has
+drawn landscapes and figures that remind you of the houses at Pompeii
+and Herculaneum, rather than of the paintings of the catacombs. Compared
+even with these, our fresco loses nothing, but, if anything, surpasses
+them in composition and design. "Hence", concludes our author, "the
+painting in the cemetery of Priscilla, compared with those paintings,
+the date of which is more or less determined, is found to be as
+beautiful and valuable as the very oldest of them, or even more so; and
+allowing that some portion of its merit belongs to the artist and not to
+the period, we must still conclude that it is cotemporary with the very
+origin of Christian painting, or at least very little distant from it.
+In a word, the painting belongs to the period of the Flavii and of the
+preaching of the Apostles, or to that immediately following, namely, the
+period of Trajan (<span class="smcap">a.d.</span> 98), of Hadrian (<span class="smcap">a.d.</span> 117), and at the latest of
+the first Antonines" (<span class="smcap">a.d.</span> 138). The truth of this result is confirmed
+on the application of the other tests mentioned above: by the style of
+the other ornaments of the place, which being in relief are never found
+in a crypt of the third century; by the history of the cemetery, which
+is clearly proved to have been the place of burial of the Christian
+family of Pudens, the first of whom were cotemporary with the Apostles;
+by the topography, for the spot where the painting exists was the very
+centre of the excavation; by the style of the inscriptions around it,
+which are of the most ancient form, and almost apostolical. All these
+arguments, taken together, are invincible, and prove beyond a reasonable
+doubt that this beautiful painting of our Blessed Lady was traced almost
+beneath the eyes of the Apostles themselves.</p>
+
+<div class="footnotes"><h3>FOOTNOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32"><span class="label">[32]</span></a> <i>Lives of the early Italian Painters.</i> By Mrs. Jameson, p.
+2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33"><span class="label">[33]</span></a> Ibid., pag. 4.</p></div>
+
+</div>
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of the Project Gutenberg EBook of The Irish Ecclesiastical Record,
+Volume 1, February, 1865, by Various
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diff --git a/35465.txt b/35465.txt
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+The Project Gutenberg EBook of The Irish Ecclesiastical Record, Volume 1,
+February, 1865, by Various
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Irish Ecclesiastical Record, Volume 1, February, 1865
+
+Author: Various
+
+Release Date: March 3, 2011 [EBook #35465]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK IRISH ECCLES. RECORD, FEB 1865 ***
+
+
+
+
+Produced by Bryan Ness, Josephine Paolucci and the Online
+Distributed Proofreading Team at https://www.pgdp.net. (This
+file was produced from images generously made available
+by The Internet Archive/Canadian Libraries.)
+
+
+
+
+
+
+
+
+THE IRISH ECCLESIASTICAL RECORD.
+
+FEBRUARY, 1865.
+
+
+
+
+CARDINAL CONSALVI AND NAPOLEON BONAPARTE.
+
+[Concluded from page 167.]
+
+
+This laconic answer produced on Napoleon an extraordinary effect. He
+started, and fixed on the Cardinal a long and searching look. The man of
+iron will felt that he had to deal with another will, which, while it
+matched his own for firmness, surpassed it in the power that ever
+springs from self-control. Taking advantage of the Consul's surprise,
+Consalvi went on to say that he could not exceed his powers, nor could
+he agree to terms in opposition to the principles of the Holy See; that
+it was not possible in ecclesiastical matters to act as freely as was
+allowable in urgent cases wherein only temporal matters were concerned.
+Besides, in fairness the rupture could not be laid to the Pope's charge,
+seeing that his minister had agreed to all the articles with one single
+exception, and that even this one had not been definitely rejected, but
+merely referred to the judgment of his Holiness.
+
+Somewhat calmed, the Consul interrupted, saying that he did not wish to
+leave after him unfinished works; he would have all or none. The
+Cardinal having replied that he had no power to negotiate on the article
+in question as long as it remained in its present shape, Napoleon's
+former excitement flashed out once more as he repeated with fire his
+resolution to insist on it just as it was, without a syllable more or
+less. "Then I will never sign it", replied the Cardinal, "for I have no
+power to do so". "And that is the very reason", cried the other, "why I
+say that you wished to break off the negotiations, and that I look on
+the business as settled, and that Rome shall open her eyes, and shall
+shed tears of blood for this rupture". Then almost rudely pushing his
+way through the company, he went about in every direction, declaring
+that he would change the religion of Europe; that no power could resist
+him; that he would not be alone in getting rid of the Pope, but would
+throw the whole of Europe into confusion: it was all the Pope's fault,
+and the Pope should pay the penalty.
+
+The Austrian minister, the Count de Cobenzel, full of consternation at
+the scene, ran at once towards the Cardinal, and with warm entreaty,
+implored of him to find some means of averting so dreadful a calamity.
+Once more had the Cardinal to hear from lips to which fear lent most
+earnest eloquence, the harrowing description of the evils in store for
+religion and for Europe. "But what can be done", he replied, "in the
+face of the obstinate determination of the First Consul, to resist all
+change in the form of the article?" The conversation was here
+interrupted by the summons to dinner. The meal was short, and was the
+most bitter the Cardinal had ever tasted in his life. When they returned
+to the saloon, the Count resumed his expostulations. Bonaparte seeing
+them in conversation, came up to the Count, and said that it was a loss
+of time to try to overcome the obstinacy of the Pope's minister; and
+then, with his usual vivacity and energy, he repeated his former
+threats. The Count respectfully answered that, on the contrary, he found
+the Pope's minister sincerely anxious to come to terms, and full of
+regret at the rupture; no one but the First Consul himself could lead
+the way to a reconciliation. "In what manner?" asked Bonaparte, with
+great interest. "By authorising the commissioners to hold another
+sitting", replied the Count, "and to endeavour to introduce some such
+modification of the contested point as might satisfy both parties".
+These and other remarks of the Count were urged with such tact and
+grace, that after some resistance, Napoleon at last yielded. "Well,
+then", cried he, "to prove to you that it is not I who seek to quarrel,
+I consent that the commissioners shall meet on to-morrow for the last
+time. Let them see if there be any possibility of an agreement; but, if
+they separate without coming to terms, the rupture may be looked on as
+final, and the Cardinal may go. I declare, likewise, that I insist on
+this article just as it stands, and I will allow no change to be made in
+it". And so saying, he abruptly turned his back on the two ministers.
+
+These words, ungracious and contradictory as they were, nevertheless
+contained the promise of a respite. It was resolved at once to hold a
+sitting the next day at noon in the usual place, in the hope that,
+having come to some agreement between themselves, they might win the
+First Consul's consent, through the influence of his brother Joseph, who
+had a great regard for De Cobenzel, and who was desirous of peace.
+
+That night, following a day of such anxiety, and preceding a day of
+dreadful struggle, brought but little repose to Cardinal Consalvi. But
+when the morning came, a circumstance occurred which filled to
+overflowing the cup of bitterness he had been condemned to drain. At an
+early hour Mgr. Spina came into his room with sorrow and embarrassment
+in his countenance, to report that the theologian, P. Caselli, had just
+left him, after having announced that he had spent the night in
+reflecting on the incalculable mischief likely to follow from such a
+rupture; that its consequences would be most fatal to religion, and, as
+the case of England proved, without a remedy; that, seeing the First
+Consul inflexibly bent on refusing any modification of the disputed
+article, he had come to the determination of signing it as it stood;
+that in his opinion, it did not touch doctrine, and the unparalleled
+character of the circumstances would justify the Pope's condescendence
+in such a case. Mgr. Spina added that since this was the opinion of P.
+Caselli, who was so much better a theologian than he himself, he had not
+courage enough to assume the responsibility of consequences so fatal to
+religion, and that he, too, had made up his mind to receive the article
+and sign it as it was. In case the Cardinal believed that it was not
+competent for them to sign without him, they would be under the
+necessity of protesting their acceptation of the article, thereby to
+save themselves from being responsible for the consequences of the
+rupture.
+
+This declaration, coupled with the thought that he was now alone in the
+conflict, deeply affected the Cardinal. But it did not shake his
+resolution nor take away his courage. He set himself to the task of
+persuading his two friends of their mistake, but his endeavours were in
+vain. Perceiving that all his arguments were counterbalanced by the
+dread entertained of the consequences, he ended by saying that he was by
+no means convinced by their reasons, and even single-handed he was
+resolved to persevere in the conflict. He therefore requested them to
+defer the announcement of their having accepted the article until the
+conference was at an end, if it should be necessary to break off
+negotiations. They willingly assented, and promised to give their
+support to his arguments in the course of the debate, although they were
+resolved not to go as far as a rupture.
+
+Precisely at noon the sitting was opened at the residence of Joseph
+Bonaparte. It lasted twelve hours, the clock having struck midnight as
+they arose from the table. Eleven hours were devoted to the discussion
+of the article of the Concordat which had been the cause of so many
+disputes. It is now time to redeem our promise to enter somewhat into
+detail concerning this famous question.
+
+At Rome two things were considered as absolutely essential to the
+Concordat, of which they were declared to be conditions _sine quibus
+non_. One of these was the free exercise of the Catholic religion; the
+other, that this exercise of religion should be public. The Head of the
+Church felt it indispensable that these two points should be proclaimed
+in the Concordat, not only because it was necessary to secure for
+religion some solid advantage which might justify the extraordinary
+concessions made by the Holy See, but also because the spirit of the
+secular governments both before, and much more after, the French
+Revolution, ever tended to enslave and fetter the Church. Besides, it
+had become quite evident in the earlier stage of the negotiations, that
+the government of France was obstinately opposed to the recognition of
+the Catholic religion as the religion of the State. That government had
+ever met the exertions made by Rome to gain this point by reciting the
+fundamental principle of the constitution, which asserted the complete
+equality of rights, of persons, of religions, and of everything else.
+Hence it was looked upon as a great victory, and one for which Cardinal
+Consalvi deserved high praise, when he succeeded in extorting the
+admission that stands at the head of the Concordat, to the effect that
+the Catholic religion in France was the religion of the majority of the
+citizens. Another reason there was to insist upon these two points. That
+universal toleration, which is one of the leading principles of the _jus
+novum_, had long been proved by experience to mean toleration for all
+sects, but not for the true Church. The Cardinal had not much difficulty
+in obtaining the recognition of the free exercise of the Catholic
+religion. Perhaps the government already had thought of the famous
+organic laws which it afterwards published, and which effectually
+neutralised all its concessions on this point. But a whole host of
+invincible difficulties was marshalled against the demand made for
+public exercise of the Catholic worship. It was urged with some reason,
+and no doubt in a good measure with sincerity, that circumstances had
+made it impossible to carry out in public with safety to the general
+peace, all the ceremonies of religion, especially in places where the
+Catholics were outnumbered by infidels and non-catholics. These latter
+would be sure to insult and disturb the processions and other public
+functions performed outside the churches; and it was not to be expected
+that the Catholics would bear these outrages with patience. Hence, not
+being willing to sanction an indefinite right of publicity, the
+government expressed its views in these terms:[1] "The Roman Catholic
+Apostolic Religion shall be freely exercised in France: _its worship
+shall be public, regard being had, however, to police regulations_".
+This is the article the discussion of which had occasioned so much
+labour and anxiety.
+
+Cardinal Consalvi discovered in the article thus worded two fatal
+defects: firstly, it tended to enslave the Church by placing her at the
+mercy of the civil power; and secondly, it implied on the part of the
+Church a sanction of the principle which would serve to legalise such
+enslavement. For many years, court lawyers had spoken but too plainly
+concerning the supposed right of the crown to regulate external worship;
+and so far had this right been extended in practice, that the Church
+found herself almost, or even altogether, the slave of the civil power.
+"I had good reason, therefore", says the Cardinal, "to entertain a
+sovereign dread of that indefinite and elastic phrase 'regard being had
+to' (_en se conformant_)". Besides, many things pointed to the
+probability that in virtue of such a convention signed by the Holy See,
+the police, or rather the government, would interfere in everything, and
+submit everything to its own will and pleasure, without the Church being
+able to object, her liberty being tied up by the expression in the
+treaty. No doubt the Church frequently finds herself in such
+circumstances, as lead her to tolerate _de facto_ violations of her
+rights and laws, such toleration being recommended either by prudence,
+or by charity, or by lack of power, or by other just motives. But she
+never can authorize by a solemn engagement the principle from which such
+violations spring.
+
+Whilst fully decided never to accept at any risk an article so fraught
+with mischief to the Church, Consalvi was too loyal and too honest to
+deny the force of some of the arguments brought into the field by the
+French commissioners. Hence he proposed various expedients by help of
+which the dreaded dangers to the public peace might be turned away. One
+of these expedients was a Papal Bull to the French clergy, commanding
+them to abstain for some time from certain public ceremonies in places
+where those hostile to Catholicism were numerous or intolerant; another
+was, to insert an additional article limiting the duration of the
+proposed exception, and determining the cases in which the police might
+interfere: but all was in vain; the government obstinately clung to its
+idea. The Cardinal tells us that he would have preferred to omit all
+mention of the right to publicity of worship, and thus cut the knot it
+was so troublesome to unravel; but his orders from Rome to include that
+point were too decided, and he was not allowed to send a courier to
+solicit fresh instructions from the Holy Father on the subject. He felt,
+therefore, that, even at the cost of a rupture between the two
+contending parties, he was bound by his most solemn and sacred duty to
+refuse his sanction to the obnoxious proposition.
+
+With these convictions Consalvi took his place at the meeting, on the
+result of which hung the spiritual interests of so many millions of
+souls. We shall not follow out in detail the shifting phases of the
+negotiation, but we will come at once to its closing passage. The French
+commissioners declared that the state had no wish to enslave the Church;
+that the word _police_ did not mean the government, but simply that
+department of the executive charged with the maintenance of public
+order, which order was as much desired by the Church as by the state.
+Now it was absolutely necessary to preserve public order, and no law
+could stand in the way of such a result. _Salus populi suprema lex._ It
+was impossible, they said, for public order to last throughout parts of
+France, if unrestricted publicity were once permitted in religious
+ceremonies; and as no other power save the government could judge where
+such publicity might be safe and where dangerous, it should be left to
+the discretion of the government to impose, for the sake of peace, such
+restrictions as the general good required. The Cardinal admitted that
+public tranquillity was by all means to be preserved, but he contended
+that the article did not restrict, either in point of object or of time,
+the power it assigned to the government; that such unrestricted power
+was dangerous to the Church; and therefore some clause should be added
+to determine more plainly the precise nature and bearing of the
+authority to be given to the police to regulate public worship. At
+length he urged a dilemma which completely vanquished the commissioners.
+"I objected", says he, "thus: either the government is in good faith
+when it declares the motive which forces it to subject religious worship
+to police regulations to be the necessary maintenance of public
+tranquillity, and in that case it cannot and ought not refuse to assert
+so much in the article itself; or the government refuses to insert such
+an explanation; and then it is not in good faith, and clearly reveals
+that its object in imposing this restriction on religion is to enslave
+the Church".
+
+Caught between the horns of this dilemma, the commissioners could only
+say that the explanation required was already contained in the word
+_police_, police regulations being in their very nature regulations
+directed to secure public order. "I replied", continues the Cardinal,
+"that this was not true, at least in every language; but even supposing
+it to be true", said I, "where is the harm in explaining it more
+clearly, so as to remove any mistaken interpretation which may be
+prejudicial to the liberty of the Church? If you are in good faith, you
+can have no difficulty about this; if you have difficulty, it is a sign
+you are not in good faith". Pressed more and more by the force of this
+dilemma, and unable to extricate themselves, they asked me "what
+advantage do you find in this repetition you propose?" (for they
+continued to hold that the word _police_ expressed it sufficiently). "I
+find in it a very signal advantage", replied I; "for by the very fact of
+restricting in clear and express terms the obligation of making public
+worship conform to the police regulation, we exclude restriction in
+every other ease, for _inclusio unius est exclusio alterius_. Thus the
+Church is not made the slave of the lay power, and no principle is
+sacrificed by the Pope, who in that case sanctions only what cannot be
+helped, for _necessitas non habet legem_".
+
+This reasoning overcame the commissioners, who had no further answer to
+make. It was resolved to add to the article an explanatory phrase, which
+should narrow its meaning, and preclude the possibility of unfair
+interpretations in after days. The amended article read as follows: "The
+Roman Catholic Apostolic religion shall be freely exercised in France:
+its worship shall be public, regard being had, however, to such police
+arrangements _as the government shall judge necessary for the
+preservation of the public peace_" (quas gubernium pro publica
+tranquillitate necessarias existimabit). The Concordat was thus finally
+agreed to by the commissioners of the two contracting parties; and
+although Bonaparte had declared himself determined to allow no change to
+be made, his representatives resolved to sign the document, modified as
+it was. To this step they were strongly urged by Joseph Bonaparte, who,
+with keen insight into his brother's character, declared, that if before
+signing they should again consult Napoleon, he would refuse to accept
+the amendment, whereas, if the Concordat were brought to him already
+completed, he would be reluctant to undo what had been done. Joseph
+charged himself with the task of endeavouring to secure the First
+Consul's consent. On the stroke of midnight the six commissioners placed
+their signatures to the important document. Not a word was said about
+any other articles save those contained in the Concordat itself.
+
+Another anxious night followed. In the morning Cardinal Consalvi learned
+from Joseph Bonaparte that the First Consul had been at first extremely
+indignant at the change which had been made, and had refused for a long
+time to approve of it; but that at length, thanks to his brother's
+entreaties and reasons, after protracted meditation and a long silence,
+which later events sufficiently explained, he had accepted the
+Concordat, and ordered that the Pope's minister should be at once
+informed of his consent.
+
+Universal joy followed the announcement of the signing of the Concordat.
+The foreign ambassadors, and especially the Count de Cobenzel, came to
+congratulate the Cardinal, and offer their thanks, as for a service
+rendered to their respective countries. On the following day Bonaparte
+received the six commissioners with marked courtesy. Ever true to his
+duty, the Cardinal took care, on this occasion, to make Napoleon observe
+that the Holy See had not uttered a single word about its temporal
+concerns throughout the whole course of the negotiations. "His Holiness
+has wished to prove to France, and to the world, that it is a calumny to
+accuse the Holy See of being influenced by temporal motives". He also
+announced his own speedy departure within a few days.
+
+Next day he was suddenly summoned to an audience of the First Consul.
+For some time he could not detect the object Napoleon had in view in
+engaging him in conversation, but at length he was able to perceive that
+it was the Consul's intention to appoint some of the constitutional
+bishops to the new sees. With much difficulty the Cardinal convinced him
+that the appointments of these men would never receive the sanction of
+the Holy See, unless they made a formal declaration of having accepted
+the Pontifical decision on the civil constitution of the clergy.
+
+During the ensuing three or four days the Cardinal had no private
+audience. On the eve of his departure from Paris he saw Napoleon at a
+review at which he and the rest of the diplomatic body assisted
+according to custom.
+
+It was his intention to address, by way of leave taking, a few words to
+the First Consul before they left the saloon; but when that personage
+proceeded to make the round of the room, and began by conversing with
+the members of the diplomatic body, at the head of which stood Consalvi,
+he looked for a moment fixedly at this latter, and passed on without
+taking the slightest notice of him, or sending a word of acknowledgment
+to the Holy Father. It was probably his intention to show by this public
+slight how little he cared for a Cardinal and for the Holy See, now that
+he had obtained all he required from them, and to make this insult the
+more remarkable, he delayed for a considerable time to converse on
+indifferent topics with the Count de Cobenzel, who came next after
+Cardinal Consalvi, and then with the other ambassadors in turn. The
+Cardinal retired without awaiting his return from the review. When he
+had just finished his preparations for his departure, which had been
+fixed for that evening, the Abbe Bernier made his appearance at the
+hotel to announce that it was the will of the First Consul that between
+them they should come to some understanding about the Bull which,
+according to custom, was to accompany the treaty. It was in vain to
+refuse, and this new labour imposed on the Cardinal another sitting of
+eight hours. He rose from the table to enter his carriage, and after
+travelling day and night he reached the Eternal City on the 6th August,
+more dead than alive, overcome by fatigue, and with his legs so swollen
+that they were unable to support him. The Pope received him with
+indescribable tenderness, and expressed his perfect satisfaction with
+all that had been done. A special consistory of all the Cardinals in
+Rome approved of the Concordat, which was solemnly ratified thirty-five
+days after it had been signed at Paris.
+
+Thus was completed the great act which has been fruitful of so many
+blessings to Europe, and for which, under God, the Church is indebted to
+the wisdom of Pius VII. and the firmness of Cardinal Consalvi.
+
+It was long before the Concordat was published at Paris, and when at
+length it did appear, what was the pain of the Holy Father to find,
+together with the treaty and under the same date, a compilation of the
+so-called _organic laws_ which were put forth as forming part of the
+Concordat, and included in the approbation of the Holy See! Of the
+organic laws it is enough to say, that they almost entirely overthrew
+the new edifice which Cardinal Consalvi had found so difficult to erect.
+In spite of the solemn protestations of the Popes these laws still
+remain, but they remain as a standing proof of the dishonesty which
+Cardinal Consalvi has shown to have marked the entire conduct of
+Napoleon Bonaparte in the negotiations for the Concordat.
+
+FOOTNOTES:
+
+[1] Art. i. Sec.. 6. Religio Catholica Apostolica Romana libere in Gallia
+exercebitur: cultus publicus erit, habita tamen ratione ordinationum
+quoad politiam.
+
+
+
+
+THE SEE OF ACHONRY IN THE SIXTEENTH CENTURY.
+
+
+Few dioceses of Ireland present so uninterrupted a succession of bishops
+as Achonry in the sixteenth century. Thomas Ford, Master of Arts, and an
+Augustin Canon of the Abbey of Saint Mary and Saint Petroc, in the
+diocese of Exeter, was appointed its bishop on the 13th of October,
+1492, and after an episcopate of only a few years, had for his successor
+Thomas O'Congalan, "a man in great reputation, not only for his wisdom,
+but also for his charity to the poor". He, too, was summoned to his
+reward in 1508, and a Dominican Father, named Eugene O'Flanagan, was
+appointed to succeed him on the 22nd December, the same year. The Bull
+of his appointment to the See of Achonry is given by De Burgo, page 480,
+and it describes Dr. Eugene as "ordinis fratrum Praedicatorum
+professorem ac in Theologia Baccalaureum, in sacerdotio et aetate
+legitima constitutum cui apud Nos de Religionis zelo, literarum
+scientia, vitae munditia, honestate morum, spiritualium providentia, et
+temporalium circumspectione, ac aliis multiplicium virtutum donis, fide
+digna testimonia perhibentur". The learned historian of the Dominican
+order gives two other Briefs of the then reigning Pontiff, Julius the
+Second, by one of which the newly-appointed bishop was absolved from all
+irregularities and censures which he might perchance have incurred
+during his past life, whilst the other authorized him to receive
+episcopal consecration from any Catholic bishop he might choose, having
+communion with the Apostolic See. Dr. O'Flanagan was present in Rome at
+the time of his appointment to the see of Saint Nathy, and before his
+departure received from the Holy Father commendatory letters to King
+Henry the Seventh, from which we wish to give one extract, in order to
+place in clearer light the relations, so often mistaken or
+misrepresented, which subsisted between the English monarchs and the
+occupants of our episcopal sees. After stating that by Apostolic
+authority he had constituted Dr. O'Flanagan bishop of the vacant See of
+Achonry, Pope Julius thus addresses the English king:
+
+     "Cum itaque, Fili charissime, sit virtutis opus, Dei
+     ministros benigno favore prosequi, ac eos verbis et operibus
+     pro regis aeterni gloria venerari, serenitatem Vestram
+     Regiam rogamus et hortamur attente quatenus eundem Eugenium
+     electum, et praefatam Ecclesiam suae curae commissam, habens
+     pro Nostra et Apostolicae Sedis reverentia propensius
+     commendatos, in ampliandis et conservandis juribus suis sic
+     eos benigni favoris auxilio prosequaris, ut idem Eugenius
+     electus, tuae celsitudinis fultus praesidio in commisso sibi
+     curae Pastoralis officio, possit, Deo propitio prosperari ac
+     tibi exinde a Deo perennis vitae praemium, et a Nobis
+     condigna proveniat actio gratiarum".
+
+Dr. O'Flanagan had for his successor a bishop named _Cormac_, who seems
+to have held this see for about twelve years, and died before the close
+of 1529. During his episcopate a provincial synod was held in Galway the
+27th of March, 1523, and amongst the signatures appended to its acts was
+that of "Cormacus Episcopus Akadensis manu propria". It was in this
+synod that the famous will of Dominick Lynch received the sanction of
+the western bishops. This will is memorable in the history of the
+period, not only as showing the affluence of the burgher class, but also
+on account of the testator's munificence to the Church, as an instance
+of which we may mention that among his various bequests there is one
+item assigning a legacy _to all the Convents of Ireland_. (See _Irish
+Arch. Miscel._, vol. i. pag. 76 seq.). Dr. Cormac was succeeded by a
+Dominican Father, named Owen, or Eugene, who, as is mentioned in a
+manuscript catalogue of Dominican bishops, held this see in 1530, and by
+his death in 1546, left it vacant for Fr. Thomas O'Fihely, of the order
+of Saint Augustine. This bishop was appointed on the 15th of January,
+1547, as appears from the following consistorial record: "1547, die 15
+Januarii S.S. providit Ecclesiae Achadensi in Hibernia vacanti per
+obitum Eugenii de persona P. Thomae Abbatis monasterii S. Augustini
+Mageonen. cum retentione monasterii". Dr. O'Fihely governed this see for
+eight years, till his translation to Leighlin, as we find thus recorded
+in the same consistorial acts: "1555, die 30 Augusti: S.S. praefecit
+Ecclesiae Laghlinensi Thomam Episcopum Acadensem cum retentione
+parochialis Ecclesiae Debellyns, Dublinensis Dioecesis". This
+translation to Leighlin is also commemorated by Herrera in his
+"Alphabetum Augustinianum", pag. 450. The Elizabethan Chancellor of
+Leighlin, Thady Dowling, in his Annals under the year 1554, gives the
+following entry: "Thomas Filay, alias Fighill, Minorum frater
+auctoritate Apostolica Episcopus Leighlinensis". (I.A.S. 1849, part 2nd,
+pag. 40.) The apparent discrepancy between this entry and the
+consistorial record may, perhaps, be referred to the well-known
+inaccuracy of the Anglo-Irish annalists, or perhaps the bishop himself
+exchanged the Augustinian order for that of St. Francis--similar changes
+from one religious order to another not being unfrequent in the
+sixteenth century.
+
+Cormac O'Coyne was appointed his successor in the See of Achonry in
+1556, and died in 1561. This prelate belonged to the order of Saint
+Francis, and was probably the same as "frater Cormacus, guardianus
+conventus fratrum Minorum de Galvia", who signed the decrees of the
+provincial synod of 1523 (I.A.S. Miscell., vol. i. pag. 81). The next
+bishop was appointed on 28th January, 1562, as is thus registered in the
+consistorial acts:--
+
+     "1562, die 28 Januarii: Referente Cardinale Morono Sua
+     Sanctitas providit Ecclesiae Achadensi vacanti per obitum
+     bon. mem. Cormaci O'Coyn nuper Episcopi Achadensis extra
+     Romanam curiam defuncti de persona D. Eugenii O'Harth
+     Hiberni ordinis praedicatorum Professoris, nobilis Catholici
+     et concionatoris egregii commendati a R. P. Davide".
+
+The _Pater David_ here referred to, was David Wolf, of the Society of
+Jesus, who was sent to Ireland as Apostolic Delegate in 1560, and
+received special instructions from the Holy See to select the most
+worthy members of the clergy for promotion to the various
+ecclesiastical preferments. One of the first thus chosen by Father Wolf
+and recommended to the Sovereign Pontiff, was Eugene O'Hart. The result
+more than justified his choice, for during the whole long reign of
+Elizabeth, Dr. O'Hart continued to illustrate our Church by his zeal,
+learning, and virtues. One of the good Jesuit's letters is still happily
+preserved. It is dated the 12th of October 1561, and gives us the
+following interesting particulars connected with the See of Achonry and
+its future bishop, Eugene O'Hart:--
+
+     "Bernard O'Huyghin, Bishop of Elphin, has resigned his
+     bishoprick in favour of a Dominican Father, the Prior of
+     Sligo, named Andrew Crean, a man of piety and sanctity, who
+     is, moreover, held in great esteem by the laity, not so much
+     for his learning as for his amiability and holiness....
+     Father Andrew is accompanied by another religious of the
+     same order, named _Owen_ or _Eugene O'Harty_, a great
+     preacher, of exemplary life, and full of zeal for the glory
+     of God: he lived for about eight years in Paris, and I am of
+     opinion (though he knows nothing of it, and goes thither on
+     a quite different errand) that he would be a person well
+     suited for a bishoprick. And should anything happen to
+     Father Andrew, for accidents are the common lot of all,
+     Father Eugene would be a good substitute, although the
+     present bishop did not resign in his favour. Should it
+     please God, however, to preserve Father Andrew, and appoint
+     him to the See of Elphin, his companion might be appointed
+     to the See of Achonry, which diocese has remained vacant
+     since the demise of Cormac O'Coyn of happy memory, of the
+     order of Saint Francis. The Cathedral Church of Achonry is
+     at present used as a fortress by the gentry of the
+     neighbourhood, and does not retain one vestige of the
+     semblance of religion; and I am convinced that the aforesaid
+     Eugene, by his good example and holy life, and with the aid
+     of his friends, would be able to take back that church, and
+     act with it as Dr. Christopher (Bodkin) did in Tuam". (See
+     _Introd. to Abps. of Dublin_, pag. 86 seq.)
+
+From this passage we learn that the Statement of De Burgo in regard of
+Dr. Eugene, is inexact: "from being Prior of the Convent of Sligo", he
+says "he was made Bishop of Achonry". (_Hib. Dom._, 486.) Dr. Eugene's
+companion, however, was the Prior, and not Dr. Eugene himself. His was a
+still higher post amongst the illustrious fathers of the Dominican
+Order, as we will just now learn from another ancient record.
+
+The published writings of Rev. John Lynch, Archdeacon of Tuam, throw
+great light on the history of Ireland during the sixteenth and the
+beginning of the seventeenth century. He was known, however, to have
+composed other works, which till late years were supposed to be
+irretrievably lost. It was only two or three years ago that a large
+treatise "on the History of the Irish Church", by this learned
+archdeacon, was discovered in the Bodleian Library, and we learn from a
+few extracts which have been kindly communicated to us, that it is a
+work of paramount importance for illustrating the lives of some of the
+greatest ornaments of our island during the sad era of persecution. As
+regards the appointment of Dr. O'Hart, this work informs us that he was
+nephew of the preceding bishop, whom he styles _Cormack O'Quinn_, and
+when young, took the habit of the order of Saint Dominick in the convent
+of Sligo. In after years he was chosen Prior of this same convent, from
+which post he was advanced to be Provincial of the order in Ireland. It
+was whilst he discharged the duties of this important office that the
+sessions of the Council of Trent were re-opened in 1562, and he was
+unanimously chosen by his religious brethren to proceed thither as their
+procurator and representative. Father Wolf, however, made him bearer of
+letters to the Pope of still more momentous import, "_ut eum ad
+Episcopalem in Achadensi sede dignitatem eveheret_". Dr. Lynch adds,
+regarding his companion on this journey: "On his journey to Trent he was
+accompanied by another member of the convent of Sligo, Andrew O'Crean,
+who fell sick in France, and not being able to proceed further, there
+received letters from the Pope, appointing him Bishop of Elphin".
+
+It was probably in Rome that Dr. O'Hart was raised to the episcopal
+dignity, and on the 25th of May, 1562, and accompanied by Dr. O'Herlihy,
+Bishop of Ross, and MacConghail, Bishop of Raphoe, he took his place
+amongst the assembled Fathers of Trent. The metrical catalogue of the
+bishops of this great Council describes these three ornaments of our
+Church as
+
+    "... Tres juvenes quos frigida Hibernia legat
+    Eugenium, Thomamque bonos, justumque Donaldum
+    Omnes ornatos ingens virtutibus orbis
+    Misit ut hanc scabiem tollant, morbumque malignum
+    Sacratis omnes induti tempora mitris".
+
+The votes and arguments of Dr. O'Hart are especially commemorated in the
+acts of the subsequent sessions of the Council. Thus, on the question of
+ecclesiastical jurisdiction, some were anxious to expressly define that
+episcopal jurisdiction was derived immediately from God. This opinion,
+however, was warmly impugned by the Bishop of Achonry, who assigned the
+three following motives for rejecting it:--"1st, Were this jurisdiction
+derived immediately from God, we would have innumerable independent
+sources of authority, which would lead to anarchy and confusion. 2nd,
+Such an opinion leads towards the heretical tenets, and seems to favour
+the Anglican opinion, that the king is head of the Church, and that the
+bishops being consecrated by three other bishops, receive their
+authority from God. 3rd, Were such a doctrine once admitted, the
+Sovereign Pontiff could not deprive bishops of their jurisdiction,
+which is contrary to the prerogatives of the Holy See, and repugnant to
+the primary notion of the Christian Church". The opinion of Dr. O'Hart
+was embraced by almost all the other bishops, and the historian of the
+council adds: "Quae sententia omnibus placere maxime visa fuit". Even
+the Papal legates, when subsequently dealing with this controversy,
+expressly refer to the reasoning of our bishop. On another occasion,
+when the question of episcopal residence was discussed, an Irish bishop,
+who was probably Dr. Eugene, stated the following curious fact:--
+
+     "Est necessarium ut Praelati intersint in conciliis regum et
+     principum, alias actum esset de religione in multis regnis.
+     Nam in Hibernia cum ageretur concilium reginae Mariae et duo
+     contenderent de Episcopatu, alter Catholicus, alter
+     haereticus, dixit advocatus Catholici, adversarium esse
+     repellendum quia obtinuit Episcopatum a rege schismatico
+     Henrico VIII.; tunc statim praefecti consilio judicaverunt
+     illium reum esse laesae majestatis. Ille respondit: rogo ut
+     me audiatis; nam si Henricus fuit Catholicus, necesse est ut
+     regina sit schismatica aut e contra; eligite ergo utrum
+     velitis. Tunc praefecti, his auditis, illum absolverunt et
+     eidem Episcopatum concesserunt".
+
+The Acts of the Council register Dr. Eugene's name as
+follows:--"Eugenius Ohairt, Hibernus, ordinis Praedicatorum, Episcopus
+Acadensis". The synod being happily brought to a close, the good bishop
+hastened to his spiritual flock, and during the long eventful period of
+Elizabeth's reign, laboured indefatigably in ministering to their wants,
+and breaking to them the bread of life. He enjoyed at the same time the
+confidence of the Holy See, and several important commissions were
+entrusted to him. When in 1568 Dr. Creagh wrote from his prison to Rome,
+praying the Holy Father to appoint without delay a new bishop to the see
+of Clogher, Cardinal Morone presented his petition, and added: "Causa
+committi posset in partibus D. Episcopo Acadensi et aliquibus aliis
+comprovincialibus Episcopis". Amongst the papers of the same illustrious
+Cardinal, who was at this time "Protector of Ireland", there is another
+minute which records the following resolutions regarding our Irish
+Church: "The administration of the see of Armagh should be given to some
+prelate during the imprisonment of the archbishop, and should the Holy
+Father so approve, this prelate should be the Bishop of Achonry. The sum
+which is given to assist the Primate of Armagh should be transmitted
+through the President of the College of Louvain. In each province of
+Ireland one Catholic Bishop should be chosen by the Apostolic See, to
+give testimonials to those of the clergy who come to Rome, viz., in
+Ulster, the Bishop of Achonry, during the imprisonment of the
+Metropolitan; in Munster, the Bishop of Limerick; in Connaught, the
+same Bishop of Achonry; and in Leinster, too, the Bishop of Limerick"
+(_Ex Archiv. Sec. Vatic._). A few years later we find a brief addressed
+to "Eugenio Accadensi", granting him some special faculties, and
+moreover, authorizing him to make use of them throughout "the whole
+province of Tuam". The only other notice I have met with regarding Dr.
+Eugene connected with this period of his episcopate, is from the Vatican
+list of 1578, which gives the names of the clergy who were actually
+engaged in the mission in Ireland. The first name on the list is
+"Reverendissimus Edmundus Episcopus Corchagiensis, pulsus tamen
+Episcopatu". Next comes "Episcopus Rossensis doctus qui interfuit
+concilio Tridentino et ipse exulans". The third name is that of Dr.
+O'Hart, "Episcopus Accadensis ex ordine Praedicatorum".
+
+Our Bishop was subjected to many annoyances and persecutions whilst
+Bingham administered the government of Connaught. This governor was a
+worthy agent of Elizabeth, imbued with her principles, and animated with
+her hatred of the Catholic faith: his cruel exactions and barbarity
+became proverbial in the West, and he reaped a rich harvest of
+maledictions from the good natives of that province. In Dowera's
+narrative, published by the Celtic Society in 1849, mention is
+incidentally made of an excursion of this governor to the episcopal town
+of Dr. Eugene: "he passed the mountain", says this narrative (pag. 207),
+"not far from an abbey called Banada, and encamped at night at O'Conroy
+(Achonry) a town of the Bishop Oharte". It seems to have been in some
+such excursion that Dr. Eugene was arrested in the beginning of 1585,
+and sent a close prisoner to Dublin Castle. Sir John Perrott, who was
+then Lord Deputy, commissioned the Protestant Archbishop of Armagh, Dr.
+Long, to visit him, and a fulsome letter of this dignitary to
+Walsingham, dated 4th June, 1585, reveals to us the important fact that
+the hopes and desires of the government of that period were precisely
+like those of the soupers of our own days. Dr. Long's letter is as
+follows: "Owen O'Hart, Bishop of Achanore, alias Achadensis, committed
+unto me by his Lordship to be conferred with, who was at the Council of
+Trent, is brought by the Lord's good direction to acknowledge his
+blindness, to prostrate himself before her majesty, whom he afore agreed
+to accurse in religion. So persuaded, I doubt not of great goodness to
+ensue by his means. He has resigned his Bishoprick and _no doubt_ (void
+of all temporizing) is thoroughly persuaded that the man of sin sitteth
+in Rome. I assure your honour if we used not this people more for gain
+than for conscience, here would the Lord's work be mightily advanced".
+(_Record Office, Ir. Cor._, vol. cxvii.) The Protestant primate soon
+found that these his desires and hopes were as groundless as his
+tenets, and hence, as soon as the circumstances permitted, Dr. Eugene
+was deprived of his temporalities, and a crown nominee was appointed to
+administer the see of Achonry. Perrott, however, was for the present
+anxious to conciliate the powerful septs of the Western Province, most
+of whom were closely allied to the O'Harts, and hence he gave full
+liberty to our Bishop on his acknowledging the sovereignty of Elizabeth.
+In an indenture made on 23rd September, 1585, the various members of the
+O'Hart family and other Western septs submitted to hold their lands from
+the crown, and amongst the favours granted in return by the lord deputy,
+we find it decreed "that the Lord Bishop of Aghconry shall have four
+quarters of land adjoining his house or town of Skrine in the barony of
+Tireragh, free, and six quarters as a demesne to his house or town of
+Achonry in the barony of Magheraleyny, free" (_Morrin's Calendar_, ii.
+pag. 150; and publications of I. A. S. 1846, pag. 345). In another
+inquisition which was held in 1558, we find it further mentioned that
+the Bishop of Achonry was allowed to hold one quarter of land in Kilmore
+in the barony of Belaghanes, commonly called Mac Costello's country
+(_Morrin_, ib., pag. 141). There is also a State Paper of 1586, which
+not only mentions Dr. O'Hart as Bishop of Achonry, but further adds that
+the friars then held in peace their abbeys and houses throughout all
+Sligo and Mayo. As soon, however, as the government found itself
+sufficiently strong to despise the O'Harts and their dependants, a
+Protestant Bishop was appointed to hold this see. Dr. Mant, indeed, is
+of opinion that Miler McGrath, appointed in 1607, was the first crown
+nominee to Achonry. Archdeacon Cotton is more discreet in his statement:
+"Queen Elizabeth", he says, "appears to have neglected filling up this
+see, as well as some few others, during great part of her reign". Ware,
+too, only obscurely hinted that, besides the Catholic Bishop Eugene,
+there was another contemporary of the same name holding from the crown
+the see of Achonry. Nothing more, however, was known about this Bishop
+till the manuscript history by Archdeacon Lynch, above referred to,
+disclosed to us some remarkable features of his ministry. This
+contemporary Protestant Bishop of Achonry was Eugene O'Conor, who, from
+being dean of this see, was appointed by letters patent of 1st December,
+1591, Bishop of Killala and administrator of Achonry. Dr. O'Hart had
+been in early life the friend and school companion of this court
+favourite, and hence easily persuaded him not to interfere in the
+spiritual administration of the diocese, engaging, on the other hand, to
+pay him annually one hundred and eighty marks, that is, the full revenue
+of the see. One passage of this narrative is so important, that we must
+cite the original words of the learned Lynch: "Id etiam commodi ex
+episcopatibus Achadensi et Alladensi Eugenio O'Conor ab Elizabeth Regina
+collatis hausit, ut ab illa sede sua minime motus fuerit, utpote cui
+arcto amicitiae nexu ante religionis mutationem devinctus fuerat, sed
+centum et octaginta marcarum censu veteri sodali quotannis persoluto
+quietem sibi et functiones episcopales intra suae Dioecesis fines
+obeundi potestatem comparavit. Et alter ille Eugenius ideo tantum a fide
+descivit, ut se fluxis et caducis divitiis et voluptatibus expleret". By
+this means Dr. O'Hart secured peace for his diocese during the remainder
+of Elizabeth's reign; if the temporalities were lost, his spiritual
+fold, at least, was preserved from the wolves that threatened it, and
+the good Bishop was enabled to continue undisturbed to instruct his
+faithful children, and dispense to them the blessings of our holy faith.
+It was in 1597 that the Franciscan Superior, Father Mooney, visited the
+western convents of his order. During this visitation he met with Dr.
+O'Hart, and in the narrative which he subsequently composed, he
+describes our good bishop as being then venerable for his years, and
+still not deficient in strength and energy, "grandaevus, robustus
+tamen". For six years more Dr. O'Hart continued to rule the see of
+Achonry, till at length, having survived the arch-enemy of his Church
+and country, he, in 1603, yielded his soul to God, having attained the
+forty-third year of his episcopate, and the one-hundredth of his age. He
+was interred in his cathedral church, and Lynch describes his place of
+sepulture as being "prope aram principalem suae Ecclesiae in cornu
+Evangelii".
+
+
+
+
+THE ETERNAL PUNISHMENT OF THE WICKED.
+
+     _Eternal Punishment and Eternal Death._ An Essay. By James
+     Barlow, M.A., Fellow and Tutor of Trinity College, Dublin.
+     London: Longman and Co., 1865.
+
+
+There is a class of writers at the present day, who believe themselves
+good Christians, and yet whose spirit contrasts very strangely with the
+spirit of the Gospel. It was a maxim of St. Paul, that every
+understanding should be made "captive unto the obedience of Christ".[2]
+But in the nineteenth century Christian philosophers are found who
+presume to sit in judgment on the doctrine of Christ, and to measure it
+by the standard of human reason. Mr. Barlow's book, we regret to say,
+partakes largely of this spirit, equally at variance with the faith of
+the Catholic Church and with the maxims of Inspired Scripture. It is
+fit, therefore, that the _Irish Ecclesiastical Record_ should raise its
+voice to expose the dangerous tendency of his principles and the fallacy
+of his arguments.
+
+The Apostle Paul was "rapt even to the third heaven", and was there
+favoured with those mysterious revelations "which it is not granted to
+man to utter".[3] Nevertheless, when he looked into the profound depths
+of God's decrees, and saw at the same time the littleness of human
+reason, he was forced to exclaim: "How incomprehensible are His
+judgments, and how unsearchable His ways!"[4] Not so Mr. Barlow. He has
+ventured to sound those depths which St. Paul could not fathom; he has
+been bold enough to scrutinize those judgments which St. Paul could not
+comprehend. The decree of eternal punishment, pronounced by Jesus Christ
+against the wicked, does not harmonize with Mr. Barlow's notions of
+morality.[5] He has weighed the malice of sin in the scales of human
+philosophy, and he has pronounced that it does not "deserve" eternal
+torments. Therefore, he concludes, must this "detestable dogma" (p. 135)
+"be struck from the popular creed" (p. 144). Such is the general scope
+and tenor of a book on which we propose to offer a few remarks.
+
+Our readers are well aware that the eternal punishment of the wicked is
+the unmistakable doctrine of Sacred Scripture. It is foreshadowed in
+glowing imagery by the Prophets; it is set forth in simple and emphatic
+words by Jesus Christ; it is borne to the farthest end of the earth by
+the burning zeal of the Apostles. We need not be at any pains to search
+for texts. The following are familiar to us all. "Then shall He say to
+them also that be on His left hand: Depart from me, you cursed into
+_everlasting_ fire which was prepared for the devil and his angels".
+"And these shall go into _everlasting_ punishment; but the just into
+life _everlasting_".[6] Let it be observed, that the punishment of the
+wicked is here declared everlasting, in the very same sense as the
+happiness of the good is said to be everlasting. On another occasion our
+Divine Lord thus admonishes His disciples: "If thy hand or thy foot
+scandalize thee, cut it off, and cast it from thee. It is better for
+thee to go into life maimed or lame, than, having two hands or two feet,
+to be cast into _everlasting_ fire".[7] Or, as St. Mark has it: "To be
+cast into _unquenchable_ fire; where their worm _dieth not_, and the
+fire _is not extinguished_".[8] This dreadful judgment of the wicked had
+been already announced by St. John the Baptist to the multitude who
+flocked around him in the desert of Judea. Speaking of Christ, whose
+coming he announced, he said: "He will gather His wheat into His barn,
+but the chaff He will burn with _unquenchable_ fire".[9] And long
+before, it was written by the prophet Isaias: "And they shall go out,
+and see the carcasses of the men that have transgressed against me;
+their worm _shall not die_, and their fire _shall not be quenched_".[10]
+Again, we read in the Apocalypse: "And the devil, who seduced them, was
+cast into the pool of fire and brimstone, where both the beast and the
+false prophet shall be tormented day and night _for ever and ever_....
+And whosoever was not found written in the book of life, was cast into
+the pool of fire".[11] These passages speak plainly for themselves; they
+stand in need of no commentary from us. True, it is an awful doom; and
+he who ponders well upon that fire which shall never be quenched, that
+worm which shall never die, must look forward to the great accounting
+day with "fear and trembling". But we must not hesitate to accept a
+doctrine which comes to us from the lips of Eternal Truth, in language
+so clear, so simple, so divine.
+
+Indeed, some of the texts we have adduced seem to Mr. Barlow himself so
+very conclusive, that he candidly admits he can offer no satisfactory
+solution. "I trust I shall not be misunderstood to assert that there are
+no passages in the New Testament relating to the question, which present
+formidable difficulties. This would be simple dishonesty. Such passages
+exist, and though the difficulties involved in them may be much
+extenuated, they cannot be wholly removed"--p. 86. The "difficulties",
+indeed, are "formidable", and "cannot be wholly removed", because in
+these passages it is simply asserted that the punishment of the wicked
+will be eternal, whereas Mr. Barlow maintains that it will _not_.
+
+So far the testimony of Scripture. As for Tradition, we shall content
+ourselves with Mr. Barlow's own admission. He tells us that "the
+eternity of future punishments has been, in truth, the immemorial
+doctrine of the great majority of the Church"--_Preface_, p. v. And in
+another place, he speaks of "a longing to make out a doctrine of
+everlasting punishment, which has in all ages characterized the genuine
+theologian"--p. 86. Such, then, are the overwhelming odds against which
+this intrepid writer boldly takes his stand, the clear and obvious
+meaning of the sacred text, "the immemorial doctrine of the great
+majority of the Church", and the teaching of "the genuine theologian in
+all ages". Surely he is a dauntless warrior, and must come forth to the
+conflict armed with mighty weapons, and clad in impenetrable armour. Not
+so, indeed; but his understanding, which should have been made "captive
+unto the obedience of Christ", has shaken off that sweet and gentle
+yoke; he has looked with too curious a scrutiny into the mysterious
+decrees of God, until at length his dizzy reason has become the dupe of
+false principles and fallacious arguments.
+
+"The civilization of the nineteenth century jars with a belief in
+everlasting torments, to be inflicted by the All-Merciful on the
+creatures of His hand"--_Preface_, p. iv. This is the sum and substance
+of Mr. Barlow's difficulty. The words of eternal truth, and the faith of
+the universal Church, are weighed in the balance against the
+civilization of the nineteenth century; they are found wanting, and they
+must be cast aside. We cannot contemplate this sentiment without a
+feeling of horror and amazement. One would think that, if such a
+contradiction did really exist, it would be the duty of a Christian
+writer to elevate modern civilization to the standard of revealed truth.
+But this is not the principle of Mr. Barlow. He looks down, as it were,
+from the vantage ground of the nineteenth century, and he proposes to
+reform the faith of Christ, and to raise it up to the level of his own
+philosophy.
+
+We are satisfied that this dreadful principle contains the germ of all
+that Mr. Barlow has written against the doctrine of eternal punishment.
+But it does not always appear in its naked deformity. Sometimes it
+assumes the grave and imposing garb of philosophical argument; sometimes
+it is adorned with the graces of rhetoric; and thus for a time it is
+made to appear plausible, and even attractive. In the following passage
+it may be recognized without much difficulty: "I cannot conceive any
+finite sin _deserving_ such a doom. I cannot conceive it proceeding from
+a _merciful_ being. The sentence appears to be clearly repugnant not
+only to mercy, but to justice. It surely requires some explanation. The
+_onus probandi_ rests upon its supporters; let us see what they have to
+allege on its behalf".[12]
+
+Mr. Barlow "_cannot conceive_ any finite Sin deserving such a doom!" Mr.
+Barlow "_cannot conceive_" eternal punishment proceeding from a merciful
+being! That is to say, one of the "incomprehensible decrees" of God
+exceeds the limits of Mr. Barlow's conception, and this is a sufficient
+reason "to strike it from the popular creed" (p. 144), and to reform the
+venerable symbols of Christian faith.[13] He adds, indeed, that "the
+sentence appears to be clearly repugnant not only to mercy, but to
+justice". But when we look for a proof of this daring assertion, we are
+told that the _onus probandi_ rests upon us. Now, this is a simple
+issue. Does the _onus probandi_ rest with us or with Mr. Barlow? Let our
+readers judge for themselves. Mr. Barlow professes to believe in the
+Bible. We urge upon him the solemn declaration, so often repeated by
+Christ and His Apostles, that the wicked "shall go into everlasting
+punishment". True, he replies, I cannot gainsay these words; but "I
+believe that the doctrine is untenable" (_Preface_, p. iv.), because it
+is repugnant to the attributes of God. Surely it devolves upon him to
+prove this alleged contradiction between the attributes of God and the
+words of Christ. As for us, we have nothing to prove. We cling fast to
+the words of eternal truth, with a firm confidence that they cannot be
+shaken by the arguments of human wisdom, nor even by the boasted
+civilization of the nineteenth century.
+
+The ingenious sophistry by which our author seeks to shift the burthen
+of proof from his own shoulders, may be exposed more clearly by the
+following illustration: God alone exists from eternity. This world,
+therefore, which we inhabit must have been created by Him _out of
+nothing_. This is an obvious and a certain conclusion. But some one
+might object: "This opinion is untenable if creation out of nothing is
+an impossibility; and 'I cannot conceive' that it is possible. How do
+you prove that it is consistent with the Divine attributes?" Mr. Barlow,
+we think, would give little quarter to such an objector. And yet this is
+the very course of reasoning he has himself pursued. The answer in each
+case is exactly the same. We _know_ that creation is possible, because
+it has actually taken place. And so, too, we _know_ that the doctrine of
+eternal punishment is in harmony with the attributes of God, because He
+that cannot deceive has told us that the doctrine is true. If we cannot
+_see_ that harmony, it is because the judgments of God are
+incomprehensible, His ways unsearchable to our finite understanding.
+
+But we must do justice to Mr. Barlow. Though he maintains that the
+burthen of proof rests with his adversaries, yet he does set himself to
+demonstrate that the doctrine of eternal punishment contradicts the
+attributes of God. Now, in this part of his task, we freely admit that
+much of his reasoning is cogent and indeed conclusive: but it falls very
+short of the conclusion which he labours to establish. Thus, for
+example, in the case of a little child that "cries about taking its
+medicine", Mr. Barlow cannot bear the idea that this trivial fault will
+be punished with eternal flames (pp. 19, 20). Or, "you fall asleep for a
+minute or two in church, at afternoon service on a hot day: of course
+you have not been attending to the service; but, honestly and truly, do
+you clearly see and feel that those two minutes' sleep _deserves at the
+hand of Infinite Justice_ everlasting agony?" (p. 38, _note_). Again, "a
+quick little child of two years old, or even younger, knows very well
+that it is naughty to get into a passion and strike his mother or his
+nurse: his elders, however, do not think a great deal of this little
+ebullition of temper, and consider it amply expiated by sending him to
+bed. But the child may suddenly die in his sin. Will the 'All Merciful'
+consign him to everlasting tortures?" (p. 44). In another place (chap.
+v.) he adduces several texts to prove that "punishment after death,
+finite in duration, as the lot of _some_, is the unambiguous doctrine of
+Holy Scripture" (p. 116). There is nothing in all this to which we can
+object. But we maintain that such arguments are worthless in the cause
+of which Mr. Barlow is the advocate. He proves, indeed, that there are
+many sins which do not deserve eternal punishment. He proves too from
+the Inspired Writings, that, beyond the grave there is a state of
+expiation, in which many souls must needs be purged from such minor
+transgressions before they can appear in those mansions of heavenly
+purity where "nothing defiled shall enter".[14]
+
+Our readers will here recognize without difficulty the Catholic doctrine
+of venial sin, and the Catholic doctrine of purgatory. Unconsciously Mr.
+Barlow has become for a time the champion of Catholic faith. But the
+question at issue has not to do with the innocent little babe that beats
+its nurse, nor the wayward child that refuses its medicine, nor yet with
+the just man that, through human frailty, "shall fall seven times, and
+shall rise again".[15] The controversy in which Mr. Barlow has engaged
+regards the future lot of the _wicked_--of those who, _with full
+deliberation_, have committed _grievous_ sin; of whom St. Paul has said
+that they "shall not possess the kingdom of God";[16] in a word, of that
+unhappy band to whom the Great Judge will one day speak those dreadful
+words: "Depart from me, you cursed, into everlasting fire". It yet
+remains for Mr. Barlow to demonstrate that this fire will _not_ last for
+ever, that it will one day be extinguished, and that the torments of the
+_wicked_ will cease.
+
+We may pass on, then, to other proofs. "How beautiful are the feet of
+them that preach the gospel of peace, that bring glad tidings of good
+things".[17] This is the sentiment of St. Paul and of the Prophet
+Isaias. But, argues Mr. Barlow, if the gospel of eternal punishment be
+true, he that goes forth to preach the gospel to the heathen is a curse
+and not a blessing. Now what are the practical results of our missions
+to the heathen? "Is not the testimony of all unbiassed witnesses who
+have travelled among them uniform? Success is infinitesimal, failure
+all but universal. What impression has been made by our associations on
+the hundred and fifty millions of India? Taking the estimates of the
+missionaries themselves, who are not unnaturally disposed to magnify the
+good results of their work, the nominal converts are barely one in two
+thousand, while the number of _bona fide_ native Christians, 'possessed
+of saving faith', may be regarded as practically evanescent.
+Remembering, then, these facts, and assuming as a not improbable
+proportion, that a zealous missionary preaches the Gospel to a thousand
+who reject it for one whom he converts to Christ--God help him--the load
+of human misery which that man has brought about must surely weigh heavy
+on his soul.... Has any tyrant, a recognized scourge of the human race,
+brought down such storms of misery on his species as must be ascribed to
+the active missionary who has failed? And they have all failed--failed a
+thousand times over for once they have been successful" (p. 14, 15).
+
+On reading this very remarkable passage we are struck with the ingenuous
+candour of the writer. It is nothing new for us to learn that Protestant
+missions in pagan countries have been all but absolutely barren. But it
+is something new to find a distinguished Protestant Divine, who frankly
+admits this inconvenient fact. Mr. Barlow must, indeed, find it
+difficult to persuade himself that the Church which sends forth such
+missions, is the same as that which Isaias addressed in those well known
+words: "Enlarge the place of thy tent, and stretch out the skins of thy
+tabernacles; spare not; lengthen thy cords and strengthen thy stakes.
+For thou shalt pass on to the right hand, and to the left, and thy seed
+shall inherit the gentiles".[18] "And the gentiles shall walk in thy
+light, and kings in the brightness of thy rising. Lift up thy eyes round
+about and see: all these are gathered together, they are come to thee:
+thy sons shall come from afar, and thy daughters shall rise up at thy
+side. Then shalt thou see, and abound, and thy heart shall wonder and be
+enlarged, when the multitude of the sea shall be converted to thee, the
+strength of the gentiles shall come to thee". This magnificent prophecy,
+Mr. Barlow must confess, has no fulfilment in the Protestant Church.
+
+But let that pass. It is not with the _fact_ but with the _argument_
+that we purpose to deal. And first, it occurs to us that the argument,
+if valid, would prove not only against the doctrine which Mr. Barlow
+impugns, but also against that which he defends. He certainly will admit
+that a grievous sin against God is a dreadful crime; that it far
+transcends every other evil which exists or can be conceived. He
+maintains, moreover, that each one will receive, in the world to come,
+rewards and punishment "_according to his works_". Therefore, the
+punishment reserved for the sinner, even though it were not eternal,
+must yet be something dreadful to contemplate. And the missionary, the
+number of whose real converts, "'possessed of saving faith', may be
+regarded as practically evanescent", brings down this dreadful
+punishment on all to whom he preaches the gospel. Hence, if we accept
+Mr. Barlow's argument, even on his own doctrine of finite punishment,
+the missionary will be a curse to heathen nations; not indeed _so great_
+a curse as if the punishment of sin were eternal, but still a _curse_
+and _not_ a blessing. He must therefore answer his own argument, or else
+he will be forced to maintain that there is no punishment for sin in the
+world to come.
+
+To us his reasoning offers little difficulty. If the heathen, when he
+rejects the Christian faith, commits a deliberate grievous sin, he will
+certainly be punished accordingly. But this punishment must surely be
+ascribed to his own wickedness, and not to the labours of the
+missionary. The work of the missionary is a blessed work; it is the
+heathen himself that has changed it into a curse. We may illustrate this
+explanation from the pages of Sacred Scripture. The wicked servant in
+the gospel, if he had not received the one talent from his master, could
+not have buried that talent in the earth. And yet, for this fault he is
+"cast into exterior darkness", and condemned to "weeping and gnashing of
+teeth".[19] Will Mr. Barlow say that the gift of his master was not a
+blessing but a curse? If so, he arraigns the conduct of God Himself,
+whom this master represents. Again, if our Divine Lord had not selected
+Judea for the scene of His public mission, the Jews would never have
+been guilty of the frightful crime of Deicide, nor would they have
+incurred the terrible chastisement with which that crime was punished.
+Yet who will deny that the presence of the Incarnate Word amongst them
+was a special favour--the last and greatest--vouchsafed by a loving
+Father to that unhappy people? We need only add that the words of holy
+Simeon, addressed to the Virgin Mother on the presentation of her Infant
+Son in the Temple, are still applicable to every zealous missionary:
+"Behold, He is set up for the fall and for the resurrection of many in
+Israel";[20] for the resurrection of those who hearken to the glad
+tidings, and eagerly accept the grace which He brings; for the fall of
+those who spurn the one, and trample the other under foot.
+
+The next argument to which we shall invite the attention of our readers,
+is founded on the condition of the blessed in Heaven. "But the terrible
+difficulty arising from the relations of the saved to the lost cannot
+even be mitigated" (p. 22). This "terrible difficulty" is presented to
+us in two different forms. First, Mr. Barlow implicitly appeals to the
+divine precept of fraternal charity. Every one is bound to love his
+neighbour as himself. Now, if the blessed in Heaven fulfil this precept,
+they must be intensely miserable. For the proof of true charity is that
+we feel for our neighbour's sufferings, the same grief as if they were
+our own. Therefore the saints must experience the same internal anguish
+for the torments of the damned as if they endured these torments
+themselves.[21] This argument may be dismissed in a few words. The
+precept of fraternal charity does not extend to the future life. The
+blessed inhabitants of Heaven _cannot_ love the wicked in Hell; much
+less are they _bound_ to love them. They see God face to face, and they
+love Him with a resistless impulse. Whatever else is good and pleasing
+to Him, that they love for His sake; whatever is bad and offensive in
+His sight, they _cannot_ love, because they _see_ that it is unworthy of
+their love. A divine precept to love the devil and his unhappy
+companions in misery, is an idea peculiar to Mr. Barlow.
+
+The second form in which this "terrible difficulty" appears is more
+plausible than the first. Many a saint in Heaven will miss from the
+mansions of the blessed the friend of his bosom. Many a fond sister will
+look in vain for her gay and dissipated, but yet warm-hearted and
+affectionate brother. Many a loving mother will behold afar off the
+undying torments of her darling son. Are we to suppose that the generous
+affections of the human heart are extinguished in Heaven? If so, then
+man must be morally worse in Heaven than he was upon earth. And if not,
+it cannot be true that "mourning and sorrow shall be no more"[22] in the
+City of God. Here is the argument as it is put by Mr. Barlow. "I firmly
+believe that if, in the fruition of the Heavenly Kingdom, a time should
+come when I shall be capable of forgetting that one who truly loved me
+in this world ... is alive in hopeless torment--scorched by the
+everlasting flame--gnawed by the undying worm--I must have sunk down
+lower in the moral scale before this came to pass. I must have become
+more deeply immersed in heartless selfishness than I am now. And this,
+which I believe of myself, I believe of every one else. There is only
+one explanation of this frightful difficulty. We must assume that the
+redeemed are morally worse in Heaven than they were on Earth" (p. 24).
+
+This difficulty, which appeals more strongly to the feelings than to the
+judgment, is by no means peculiar to the doctrine of _eternal_
+punishment. It must be explained as well by those who say the torments
+of the damned will come to an end, as by those who say they will not.
+If the saints must grieve at the _eternal_ punishment of their friends,
+they must certainly grieve at the _temporal_ punishment of their
+friends. The latter grief will be less poignant, it is true; but it will
+still be inconsistent with _perfect_ happiness. Let Mr. Barlow explain
+how the inhabitants of Heaven will be free from _all_ sorrow, if the
+punishment of Hell be limited in duration, and it will be easy to show
+they will be equally free if the punishment be eternal.
+
+As for us, we see no necessity for any explanation. God has promised to
+make His saints happy. Surely He is able to do it. Mr. Barlow thinks
+they will be weeping for their friends. But is it not written that "God
+will wipe away all tears from their eyes"?[23] In what manner this will
+be done it is not necessary for us to explain. Yet we may be allowed to
+offer a conjecture, which, as it seems to us, is supported alike by
+reason and by revelation. We would say that, in the saints every
+affection that has not for its object what is good and pleasing to God,
+will be utterly extinguished; and therefore they will _cease to love_
+those unhappy souls that have been condemned to Hell. The reason is
+clear. The saints in Heaven see things as they are; and hence they
+_cannot_ love that which is wicked and hateful in the sight of God. In
+Mr. Barlow's mind this severance of earthly ties must come from an
+increase of "heartless selfishness". To us it seems to flow from perfect
+love of God. Neither does it follow, as he supposes, that the saints
+have "sunk down lower in the moral scale". On the contrary, it is
+manifest they have been raised up immeasurably higher. On Earth their
+affections were often guided by mere human motives, and, at best, were
+governed by an erring human judgment; in Heaven, they are moulded with
+the most perfect fidelity after a Divine model.
+
+With these remarks, we take leave of Mr. Barlow and his book. We cannot,
+however, close this brief paper without directing the attention of our
+readers to a very serious consideration which this book suggests. The
+Reverend Mr. Barlow is a Fellow of Trinity College. And there are many
+who would ask Catholic parents to entrust the education of their
+children to him and his colleagues. We have seen a specimen of his
+principles; in particular we have seen that, according to his views,
+"the civilization of the nineteenth century jars" with a doctrine which
+every Catholic is bound to believe. Is it safe, then, for a Catholic
+youth to gather his ideas of modern civilization from the lips of such a
+teacher as Mr. Barlow? We are told, indeed, it is for _secular
+education_ alone that a Catholic student should go to Trinity College:
+that he may learn his religion from other sources. But, if we
+understand the words aright, secular education must surely include
+modern civilization, and modern civilization, as taught by Mr. Barlow,
+is contrary to Catholic faith. These are simple facts. Our readers may
+draw their own conclusion.
+
+FOOTNOTES:
+
+[2] II. _Cor._, x. 5.
+
+[3] II. _Cor._, xii. 2-4.
+
+[4] _Rom._, xi. 33.
+
+[5] See Mr. Barlow's book, pp. 37 (note), 38, 39.
+
+[6] _Matth._, xxv. 41-46.
+
+[7] _Matth._, xviii. 8.
+
+[8] _Mark_, ix. 42, 43, 44, 45, 47.
+
+[9] _Matth._, iii. 12.
+
+[10] _Is._, lxvi. 24.
+
+[11] _Apoc._, xx. 9, 10, 15.
+
+[12] Pp. 38-39. The words in italics are so printed in Mr. Barlow's
+book.
+
+[13] See pp. 7-8, where this principle is advanced in a still more
+confident tone, and with even less regard for the maxims of the Gospel.
+We extract the following passage: "I do truly believe that if every man,
+before repeating the Athanasian Creed, would sit down quietly, and--say
+for five minutes--steadily endeavour to realize in his imagination, as
+far as he is capable of doing it, what the contents of the notion
+'Eternal Torments' are, we should find an enormous increase of so-called
+heresy with respect to these portions [the "damnatory clauses"] of the
+Creed. The responses, 'Which faith except every one do keep whole and
+undefiled, without doubt he shall perish everlastingly', would be nearly
+confined to the clerk". Five minutes' reflection is quite enough, in the
+estimate of Mr. Barlow, to convince every man that he ought to abandon
+the faith of ages.
+
+[14] _Apoc._, xxi. 27.
+
+[15] _Prov._, xxiv. 16.
+
+[16] I. _Cor._, vi. 9, 10; _Gal._, v. 21.
+
+[17] _Rom._, x. 15; _Isaias_, lii. 7.
+
+[18] _Isaias_, liv 2, 3.
+
+[19] _Matth._, xxxv. 30
+
+[20] _Luke_, ii. 34.
+
+[21] See Mr. Barlow's book, p. 22; also p. 17.
+
+[22] _Apoc._, xxi. 4.
+
+[23] _Apoc._, xxi. 4.
+
+
+
+
+CATHOLIC EDUCATION--DISENDOWMENT OF THE PROTESTANT ESTABLISHMENT.
+
+
+The last year terminated with the establishment in Dublin of an
+association, which, we trust, whilst protecting the material interests
+of the country, will contribute to put an end to religious oppression
+and intolerance, and to spread the blessings of Catholic education
+through all Ireland. Undertaking a task so meritorious in itself, and so
+much in accordance with the objects of the _Record_, the association
+will have our best wishes and co-operation. Its first meeting was held
+in the Rotundo on the 29th of December last, and a vast number of
+influential and respectable laymen, from city and country, many
+clergymen, and several archbishops and bishops attended. Its proceedings
+were most impressive, and the speakers all displayed great moderation
+accompanied with energy and firmness in their addresses. We may add that
+the speeches of the Archbishop of Cashel and the Bishop of Cloyne, on
+the claims of tenants for compensation for beneficial improvements, were
+most eloquent and convincing; that the Bishop of Elphin made an
+excellent and learned defence of the rights of Catholics to a Catholic
+system of education; and that the Archbishop of Dublin, supported by Mr.
+O'Neill Daunt, proved to the satisfaction of all present that the
+Protestant Establishment in Ireland is a nuisance and an insult, and
+ought to be abolished. We regret that the limits of this periodical will
+not allow us to enter fully into the various questions discussed at the
+meeting: we must restrict ourselves to a brief article on the topics
+most closely connected with the objects of the _Record_--we mean the
+question of education and of the Church. We cannot, however, but
+recommend our readers to assist the association by their influence,
+their counsels, and contributions, being full of hope that Ireland will
+derive great advantages, temporal and spiritual, from its labours.
+
+The Lord Mayor, by whose influence and authority the meeting had been
+convened, having taken the chair, the Archbishop of Dublin, Dr. Cullen,
+was called on to propose the first resolution. Before doing so he
+explained the objects of the association, and showed that they were so
+moderate, so reasonable, and so necessary, that no liberal minded man
+could refuse to support them.
+
+     "It is proposed", said he, "to protect liberty of religion
+     by relieving the great majority of the inhabitants of this
+     country from an oppressive and degrading burden, forced on
+     them for the maintenance of the Protestant Establishment,
+     which they look on as a galling and permanent insult; it is
+     proposed to encourage the growth of learning, by holding out
+     equal hopes to every class, and putting on a footing of
+     equality all who engage in the career of letters and
+     science; and finally it is proposed to restore prosperity to
+     this country, by giving inducements to the people to invest
+     their capital in useful and permanent improvements".
+
+Having thus stated the reasons for founding the new association, the
+Archbishop briefly alluded to the necessity of a good education, to the
+services of the Catholic Church in promoting science and letters, and to
+the glorious mission of carrying the light of the gospel and true
+civilization to pagan nations, which was given to Ireland for centuries
+after her conversion. That mission was interrupted by Danish and
+Anglo-Saxon invasions. Continued attempts to force the Reformation on
+our forefathers, the prohibition of Catholic schools, and a most galling
+system of penal laws, afterwards reduced our country to a state of
+misery and degradation, in which it was impossible for the masses of the
+people to approach the fountains of knowledge, or to render services to
+other countries. As soon, however, as liberty began to dawn, active
+efforts were made by the Catholic laity and clergy to repair the ruins
+of past times, and within the present century innumerable schools,
+colleges, convents, and other educational establishments, have been
+called into existence, which are rendering great services to the
+country, and preparing to make it again what it once was--a land of
+sages and saints. The exertions and sacrifices made in this holy cause
+are a proof of the zeal of the Catholics of Ireland for education, and
+reflect the greatest honour on their charity and generosity.
+
+Let us now look to what government has done in regard to Catholic
+education. In the first place, our rulers in past times prohibited all
+Catholic schools under the severest penalties, determined, it would
+appear, to sink the people into the degrading depths of ignorance, or to
+compel them when acquiring knowledge to imbibe at the same time
+Protestant doctrines. Secondly, a Protestant university and Protestant
+schools were founded and richly endowed with the confiscated property of
+Catholic schools or monasteries, and all possible privileges and honours
+were lavishly conferred on them by the state, in order to give them
+weight and influence, and to render them more powerful in their assaults
+on the ancient creed of Ireland. Thirdly, these institutions are still
+preserved, and possess immense property, nearly all derived from public
+grants. Besides other vast sources of income, Trinity College holds
+about two hundred thousand acres of land, and the several endowed
+schools are worth seventy or eighty thousand a year and own a great deal
+of landed property. Fourthly, it is to be observed that the management
+of these schools is altogether in Protestant hands, the teaching
+Protestant, and their atmosphere thoroughly impregnated with
+Protestantism. If any Catholic be admitted into those institutions, his
+faith is exposed to great danger, and unhappily it is too true that many
+who ventured to run the risk, perished therein, so that we find it
+recorded that several Catholics, when passing through the ordeal of
+Protestant education, lost their faith and became ministers and
+preachers of error. At present there are Protestant bishops and
+archdeacons, and other dignitaries, now enemies of the ancient faith,
+who commenced their career in Trinity College as very humble members of
+the Catholic Church. I say nothing of the many Catholics who, in
+consequence of the training received in Trinity College, never frequent
+any sacrament of their Church, and neglect all religious duties. The
+parents who expose their children to such dangers cannot be excused from
+a grievous breach of the trust committed to them by God. Can they be
+admitted to sacraments?
+
+Keeping in mind the facts just stated, may we not ask, were not
+Protestants provided with everything they could desire for educational
+purposes? was it necessary to adopt other measures in their favour?
+
+Now such being the case, had not we a right to expect that when new
+educational arrangements were to be made, the past sufferings of
+Catholics, the spoliation of their property, and their actual wants,
+should be taken into account? Was it to be supposed that _their_ claims
+should be overlooked in order to give further advantage to
+Protestantism? Reason and sound policy would have prohibited such
+suppositions. But "aliter superis visum". Instead of repairing past
+injustice and making some compensation for the confiscations of times
+gone by, the government, in all new measures for promoting education,
+seemed to forget the Catholics, and to think only of Protestant
+interests, just as if they were not abundantly provided for already.
+Thus, when the Queen's Colleges were projected, it was determined to
+establish them, and to endow them at the expense of the Catholics of the
+country, and on principles so hostile to Catholicity, that the Sovereign
+Pontiff and Irish bishops were obliged to condemn them as dangerous to
+faith and morals, whilst a Protestant statesman admitted that they were
+a gigantic scheme of godless education. Hence, no Catholic parent,
+though taxed for their support, unless he be ready to immolate his
+children to Baal, can send them to institutions thus anathematised. Have
+not Catholics great ground to complain upon this head?
+
+The national system was also founded on bad principles, and to protect
+the consciences of Protestant children, even in schools where they never
+attend, Catholic instruction was prohibited in them during the common
+hours of class.
+
+To illustrate the effects of this prohibition, the Archbishop refers to
+part of his own diocese--the county Dublin--in which there are 145
+so-called National Schools, frequented by 36,826 Catholic children,
+without the intermixture of one single Protestant, and asks is it not
+most unjust and insulting to banish Catholic books, Catholic practices,
+the history of the Catholic Church, from such schools, and to treat them
+as if they were mixed or filled with Protestants? If the case were
+reversed--if there were so large a number of Protestant children in
+schools without any mixture of Catholics, would Protestants tolerate any
+regulation by which every mention of their religion would be banished
+from such schools? Why apply one rule to Catholics and another to
+Protestants? The Archbishop then adds:
+
+     "Let me repeat it: Catholic children in purely Catholic
+     schools must pass the greater part of the day without any
+     act or word of religion, lest they should offend Protestants
+     who are present only in imagination. No crucifix, no image
+     of the Blessed Mother of God, no sacred pictures, no
+     religious emblems, though experience teaches that such
+     objects make excellent impressions on the youthful mind, are
+     tolerated in National schools, even when no Protestant
+     frequents them. No Catholic book can be used, and even the
+     works of such men as Bossuet, Massillon, Fenelon, the most
+     eloquent writers of modern times, must be excluded because
+     they were Catholics and inculcate Catholic doctrines. The
+     only books used by Catholics in these schools have been
+     compiled by the late rationalistic Archbishop of Dublin, by
+     Dr. Carlisle, a Presbyterian, and other Protestants, and are
+     tinged with an anti-Catholic spirit. It is to be added, that
+     the history of our Irish saints and missionaries and of the
+     ancient Church of Ireland and its doctrines, as well as the
+     sad narrative of our sufferings and persecutions, is
+     completely ignored. Were it necessary to throw still greater
+     light on the spirit of the mixed system, we could show that
+     the late Dr. Whately, one of its great patrons, declared in
+     his last pastoral charge to the clergy of Kildare, that his
+     object in introducing certain Scripture lessons into the
+     schools was to shake the religious convictions of the
+     people, and to dispel what he is pleased to call their
+     _scriptural darkness_. When things are thus conducted, have
+     we not here again great reason to complain?"
+
+The Archbishop also urges against the national system, its tendency to
+throw the education of this Catholic country into the hands of a
+Protestant government, whose past history proves that it has been
+always hostile to Catholic interests. Model and training and
+agricultural schools, which are completely withdrawn from Catholic
+control, have this tendency. Are not inspectors and other managers of
+the system altogether government nominees? When books were to be
+selected, was not the same object promoted by deputing to compile them
+Protestant archbishops, Presbyterian ministers, and other Protestants,
+who banished from them everything Catholic and national, and made them
+breathe a spirit of English supremacy and anti-Catholic prejudice? May
+not the experience of past ages be appealed to to prove that education
+under such government control becomes hostile to true religion, tends to
+introduce a spirit of despotism, and to rob the subject of his liberty?
+This was the tendency of all government enactments on education in
+Ireland for centuries. The Archbishop observes:
+
+     "Robespierre and other French despots fully understood all
+     this, when they proclaimed that all children were the
+     property of the state, to be educated under its care, at the
+     public expense. When the instruction of the rising
+     generations and the direction of schools falls under the
+     absolute control of the ruling powers of the Earth, that
+     sort of wisdom which Saint Paul calls earthly, sensual,
+     diabolical, soon begins to prevail; the wisdom from above
+     falls away, and neither religion nor true Christian liberty
+     can be safe".
+
+Having examined in this way the present defects and shortcomings of
+education in Ireland, as far as it receives aid from the state, the
+Archbishop insisted that Catholics have a decided claim to a Catholic
+university, with every privilege and right conferred upon Protestant
+universities, to Catholic training and model schools, and to a system of
+education under which the faith and morals of Catholic children would be
+safe from all danger. In England[24] the schools for the people
+supported by government are denominational, and the Catholics, though
+only a fraction of the population, have all the advantages of a Catholic
+system of education. Why should Ireland be deprived of rights which are
+freely granted to every class of people not only in England and
+Scotland, but in all the British colonies? Are the Catholics of this
+country to be degraded and insulted on account of their religion? Would
+such a mode of acting be in conformity with the liberality of the
+present age?
+
+Since the Archbishop made the foregoing observations, the Holy Father,
+our supreme guide in matters of religion, has published a series of
+propositions which he had condemned and reprobated on various occasions.
+We insert three of those propositions which bear upon education:
+
+The forty-fifth is as follows:
+
+     "XLV. The entire government of public schools in which the
+     youth of any Christian state is educated, except (to a
+     certain extent) in the case of episcopal seminaries, may and
+     ought to appertain to the civil power, and belong to it so
+     far that no other authority whatsoever shall be recognized
+     as having any right to interfere in the discipline of the
+     schools, the arrangement of the studies, the conferring of
+     degrees, in the choice or approval of the teachers".
+
+The forty-seventh adds:
+
+     "XLVII. The best theory of civil society requires that
+     popular schools open to the children of every class of the
+     people, and, generally, all public institutes intended for
+     instruction in letters and philosophical sciences, and for
+     carrying on the education of youth, should be freed from all
+     ecclesiastical authority, control, and interference, and
+     should be fully subjected to the civil and political power,
+     at the pleasure of the rulers and according to the standard
+     of the prevalent opinions of the age".
+
+The forty-eighth bears on the same subject:
+
+     "XLVIII. Catholics may approve of a system of educating
+     youth, unconnected with Catholic faith and the power of the
+     Church, and which regards the knowledge of merely natural
+     things, and only, or at least primarily, the ends of earthly
+     social life".
+
+Let our readers attentively consider these propositions. They
+undoubtedly reprobate what is called mixed education, or the system
+which endeavours to separate education from religion, as the Queen's
+Colleges profess to do. They appear to us also most distinctly to
+condemn the principles on which the National Schools are founded. In
+many of those schools all religious education is excluded, and in those
+which are under Presbyterian and other similar patrons, as well as in
+model and training schools, the rights of the bishops of the Catholic
+Church, to whom Christ gave the power of teaching all nations, are
+completely ignored. In every National School the teaching and practice
+of religion are strictly prohibited during the hours of class. Such a
+system appears to fall under the condemnation of the Holy See. We shall
+return to this matter again on some future occasion. In the mean time,
+we shall merely add, that if we wish to be true children of the Church,
+we must receive with humility, and in a spirit of obedience, the
+decisions of Christ's vicar on Earth, and reprobate and condemn from the
+inmost of our hearts the propositions which he, using the power given
+to him by the Eternal Shepherd of our souls, reprobates and condemns.
+The only view his Holiness proposed to himself in censuring the
+propositions we refer to was, to secure for the rising generations the
+greatest blessing that can be conferred on them--a good religious
+education, and the preservation of their faith from danger. As dutiful
+members of the true Church we ought to act on the lessons of wisdom that
+have been given to us.
+
+Having treated at some length of the education question, the Archbishop
+next directed the attention of the meeting to the condition of the
+agricultural and manufacturing interests of Ireland, showing that it is
+the duty of those in power to apply immediate remedies to the evils of
+the country, which menace us with universal ruin, and then proceeded to
+examine the proposed disendowment of the Protestant Establishment.
+History informs us that the Irish Protestant Church had its origin in an
+act declaring Henry VIII. head of the Church, which was passed by the
+Irish parliament in 1536, and in another act of the same parliament by
+which a similar dignity was conferred on Queen Elizabeth. A statement on
+this subject made by Dr. Gregg, Protestant Bishop of Cork, in a late
+pastoral charge, is altogether at variance with history. His Lordship's
+words are:
+
+     "She (the Protestant Church) sprang from the truth, was
+     nurtured in truth, laden with truth, in truth she delights,
+     to the truth she appeals, and by God's gracious blessing, in
+     mighty truth shall she stand".
+
+These are emphatic words; but, if he wished to speak correctly, the
+writer should have said that the Church he eulogises sprang from the
+passions and despotism of Henry VIII.; was nurtured by the avarice,
+hypocrisy, ambition, and corruption of Elizabeth; derived spiritual
+powers from a body of men who had no such powers themselves; that to the
+sword, the gibbet, and penal laws she owes her propagation; that her
+existence still depends upon brute force; and that, so little does she
+stand on or uphold truth, that she is not able to defend the Gospel any
+longer, or to support the doctrines and ordinances of religion. She
+could not restrain the late Protestant Archbishop of Dublin from
+explaining away the fundamental mysteries of the Trinity and
+Incarnation, nor Dr. Colenso from denying the inspiration of the Sacred
+Scriptures, nor Rev. Mr. Barlow, a Fellow of Trinity College, from
+impugning the eternity of punishment in another world. She affords so
+little light to her children, that, according to a report of the Church
+Pastoral Aid Society, signed by several dignitaries of the
+Establishment, millions of those children are pining away _in worse than
+pagan vice and ignorance_. Finally, so far from resting on truth, her
+only support is the arm of the State, whose creature she is, and at
+whose nod she may cease to exist.
+
+Having obtained spiritual authority by an act of the temporal power,
+much in the same way as the Roman emperors obtained divine honours by
+decrees of the senate, Henry VIII. and Elizabeth set about their new
+functions, and determined to show themselves worthy leaders of the
+Reformation. There were many richly endowed monasteries in Ireland at
+the time of Henry, and several continued to exist even till the days of
+Elizabeth. The inmates of those institutions passed their time in prayer
+and study; they had rendered great services to literature by copying and
+preserving the works of classical antiquity, whilst their labours for
+religion and the poor were worthy of the highest praise. There were also
+many convents of religious ladies, who devoted their lives to the
+service of God and their neighbour, to the education of youth, and who
+edified the world by the sweet odour of their virtues. By the new heads
+of the Church, and the new patrons of the Gospel, those merits were
+looked on as crimes, and all religious orders were suppressed.
+
+In Ireland there was an ancient institution founded by St. Patrick,
+which for more than a thousand years had maintained its connection with
+the Apostolic See, the true rock on which Christ built His Church, and
+had always preserved the integrity and purity of the Catholic faith. The
+existence of that venerable Irish Church was not consistent with the
+supremacy of the crown in spiritual matters, and its destruction was
+decreed.
+
+At the same time, a religion, with new doctrines, a new ceremonial, new
+liturgical books, and forms of prayer in the English language, then
+almost unknown in Ireland, was proclaimed, and all the sanction was
+given to it that could be derived from an act of parliament or a royal
+decree. It was pretended that this religion was to restore liberty of
+conscience to the world; but history shows that it enforced its teaching
+by penal laws, by fire and sword, and by every sort of violence.
+
+The monasteries of men, the convents of nuns, the episcopal sees, and
+the parochial churches, were possessed, at that time, of considerable
+revenues. This property was not the gift of the English government. In
+great part it was of ancient origin, as we may conclude from the fact
+that in the year 1179, shortly after the English invasion, Pope
+Alexander III. confirmed to St. Laurence O'Toole nearly the same
+possessions which are still held by the see of Dublin, and which he had
+inherited from his predecessors who lived before English rule began in
+Ireland. It was also private property, belonging to monasteries and
+convents, and to the Church, so that neither king nor parliament had any
+claim on it. But ancient rights and justice and prescription were no
+longer to be respected; the reforming monarchs did not hesitate to
+change the law of God and of nature, and to ignore the maxim that every
+one should have his own. Hence, all ecclesiastical property was
+confiscated. A large portion was given to the agents and minions of
+royal despotism, and another portion was devoted to the support of
+bishops and ministers of a new creed and religion, and turned away
+altogether from the purposes for which it had been destined by the
+donors; so that what was originally given for the support of the
+Catholic Church was now handed over to an establishment just called into
+existence, whose principal aim has always been to decry and misrepresent
+the ancient Church, to persecute its ministers, and to uproot it, if
+possible, from the soil.
+
+The heads of the Irish Protestant Establishment, Henry and Elizabeth,
+having commenced their spiritual rule by an act of robbery and
+spoliation, continued to propagate their new religion by intimidation,
+by violence, and penal enactments. The old nobility of Ireland, both of
+Norman and Irish descent, were persecuted and robbed of their
+possessions in order to convince them of that Gospel truth which first
+beamed from Boleyn's eyes; for the same purpose whole provinces were
+laid desolate, and torrents of blood inhumanly shed. In such proceedings
+we find a great deal to remind us of the persecutions inflicted on the
+early Christians by the Roman emperors and a singular resemblance to the
+system adopted by Mahomet for the propagation of the impure doctrines of
+the Koran; and as that impostor spread desolation through the most
+flourishing regions of the East, so did the founders of the Protestant
+establishment reduce the blooming fields of Erin to the condition of a
+howling wilderness, and like him they became the votaries of ignorance,
+and carried on a long and destructive war against Catholic schools and
+education.
+
+There was, however, something worse in the mode of propagating the
+doctrines of the Reformation than in that which was adopted for the
+maintenance or introduction of Paganism and Mahometanism. Those forms of
+worship openly avowed their designs, and publicly professed their enmity
+to the Christian religion. The proceedings of those who promoted and
+supported the Church Establishment were, on the contrary, marked by the
+vilest and most degrading hypocrisy. They pretended and professed to be
+the sincere friends of liberty of conscience, and of the progress of
+education and enlightenment, whilst at the same time they were the most
+dangerous enemies of every kind of freedom and progress, and endeavoured
+to establish the most galling despotism, and to spread ignorance through
+Ireland.
+
+Innumerable proofs are at hand of the despotic tendencies of the
+Establishment. We merely give one instance, related by Mant in his
+_Ecclesiastical History_ at the year 1636, in which the Protestant
+bishops, with Usher at their head, made the following declaration:--that
+
+     "The religion of the Papists is superstitious and
+     idolatrous; their faith and doctrine erroneous and
+     heretical; their Church, in respect to both, apostatical. To
+     give them, therefore, a toleration, or to consent that they
+     may freely exercise their religion and profess their faith
+     and doctrine, is a grievous sin."--_Mant_, vol. i. p. 510.
+
+And recollect that this declaration was made against the ancient
+religion of the country, a religion established in it for more than one
+thousand years, and that it was made for the purpose of excluding
+millions of the people from every office of trust and emolument. Nothing
+worse can be found in the annals of Paganism or Mahometanism. The
+Archbishop continues:
+
+     "But, passing over a remoter period, have we not to regret
+     that the spirit which then prevailed still continues to
+     manifest itself in our own days? And, indeed, were not the
+     heads of the Protestant establishment the most active
+     opponents of Catholic Emancipation? Who were the great
+     promoters of the Ecclesiastical Titles Bill? Was not the
+     head of the Establishment, in this city, most anxious, a few
+     years ago, to put convents and monasteries under police
+     control, and to give every annoyance to the holy and pious
+     virgins who devote themselves to the service of God and the
+     poor? And are not the principles acted on by the
+     Establishment still embodied in Protestant oaths? and can we
+     be surprised that dissensions exist in this country, and
+     that it is reduced to so deplorable a state as it is now in,
+     when we reflect that by such oaths and declarations discord
+     is excited in the country, rulers and subjects placed in a
+     state of hostility, and the people divided into factions and
+     parties?"
+
+As to education, we shall merely observe that the supporters of the
+Establishment left no means untried to banish it altogether from among
+the masses of the people in Ireland. Catholic schools were suppressed,
+and their property confiscated; the erection of new schools prohibited;
+no Catholic parent allowed to give a Catholic education to his children
+at home, and he was subjected to the severest penalties if he sent them
+to foreign schools. What more could be done to suppress the knowledge of
+the Christian religion by a Julian or a Mahomet? Yet, those who acted in
+that way cry out that they alone are the friends of progress and
+enlightenment, and that Catholics seek for nothing but darkness. Was
+there ever a more decided manifestation of recklessness and hypocrisy?
+
+Having given in detail some other instances of the violent and
+persecuting measures which were used for the propagation of
+Protestantism, the Archbishop proceeds to examine the results obtained
+by them:--
+
+     "Let us now ask", says he, "what have been the fruits of so
+     much bigotry, of so much violence, and of so many penal
+     laws? The late census tells us that every effort to
+     introduce Protestantism has been a complete failure, and
+     that notwithstanding so many persecutions and sufferings,
+     the old Catholic faith is still the religion of the land,
+     deeply rooted in the affections of the people. Without
+     entering into details which would occasion too much delay, I
+     shall merely state that all the members of the Establishment
+     in this kingdom are under seven hundred thousand; that out
+     of the two thousand four hundred and twenty-eight parishes
+     into which Ireland is divided, there were, in 1861, one
+     hundred and ninety-nine parishes containing no members of
+     the Establishment, five hundred and seventy-five parishes
+     containing not more than twenty, four hundred and sixteen
+     containing between twenty and fifty, three hundred and
+     forty-nine containing between fifty and one hundred--in all,
+     one thousand five hundred and thirty-nine parishes, each
+     with fewer than one hundred parishioners. I will add that,
+     according to the same census, the parish of St. Peter's, in
+     Dublin, contains more Catholics than the eleven dioceses of
+     Kilmacduagh, Kilfenora, Killala, Achonry, Ossory, Cashel,
+     Emly, Waterford, Lismore, Ross, and Clonfert contain
+     Protestants: and that the Catholics of the diocese of Dublin
+     exceed by thirty-five thousand all the Protestants of the
+     Established Church in twenty-eight dioceses of Ireland;
+     indeed, in all the dioceses of Ireland, excepting those of
+     Armagh, Clogher, Down, and Dublin. Whilst such figures show
+     that all the protection of the State, the persecution of
+     Catholics, the confiscation of their property, the
+     suppression of Catholic schools, the lavish endowment of
+     Protestant schools, and innumerable penal laws, have not
+     been able to establish Protestantism in Ireland, they must
+     convince us at the same time, that it is most unreasonable,
+     and contrary to the interests of the people and to a sound
+     policy, to keep up a vast and expensive ecclesiastical
+     establishment for the sake of so small a minority, and in
+     opposition to the wishes of the great mass of the
+     population".
+
+The Archbishop next quoted several authorities from Protestant writers
+condemnatory of the Anglican establishment, and among others, that of
+Lord Brougham, who, confirming his own views by those of the celebrated
+Edmund Burke, says:
+
+     "I well remember a phrase used by one not a foe of Church
+     Establishments--I mean Mr. Burke. 'Don't talk of its being a
+     church! It is a wholesale robbery!'... I have, my lords,
+     heard it called an anomaly, and I say that it is an anomaly
+     of so gross a kind, that it outrages every principle of
+     common sense, and every one endowed with common reason must
+     feel that it is the most gross outrage to that common sense
+     as it is also to justice. Such an establishment, kept up for
+     such a purpose, kept up by such means, and upheld by such a
+     system, is a thing wholly peculiar to Ireland, and could be
+     tolerated nowhere else. That such a system should go on in
+     the nineteenth century; that such a thing should go on while
+     all the arts are in a forward and onward course, while all
+     the sciences are progressing, while all morals and religion
+     too--for, my lords, there never was more of religion and
+     morality than is now presented in all parts of the
+     country,--that this gross abuse, the most outrageous of all,
+     should be allowed to continue, is really astonishing. It
+     cannot be upheld, unless the tide of knowledge shall turn
+     back, unless we return to the state in which things were a
+     couple of centuries ago".
+
+After quoting several other authorities similar to that of Lord
+Brougham, the Archbishop called on his hearers to unite with him in
+calling for the abolition of the Establishment.
+
+     "When you consider", said he, "the reasons and the weight of
+     authority which I have alleged, I trust you all will admit
+     that an establishment which traces back its origin to the
+     lust, the avarice, and the despotism of Henry VIII. and his
+     daughter; an establishment introduced by force and violence,
+     and that has no support save in the protection of the state,
+     of which it is the creature and the slave; an establishment
+     that has been the persevering enemy of civil and religious
+     liberty; that has called for penal laws in every century
+     from the days of Elizabeth to the passing of the
+     Ecclesiastical Titles Act; that has never failed to oppose
+     every proposal for the relaxation of such laws, not only in
+     the days of Strafford and Clarendon, but even when there was
+     question of emancipation in the midst of the liberality of
+     the present century; an establishment that has inflicted
+     great evils on Ireland by depriving the mass of the people
+     of all the means of education, by persecuting schoolmasters,
+     and seizing on and confiscating schools, and that has been
+     always the fruitful source of dissensions in the
+     country--when you consider all these things, you will
+     undoubtedly agree with me, that such an establishment ought
+     not to be any longer tolerated in this country--that it
+     ought to be disendowed, and its revenues applied to purposes
+     of public utility".
+
+FOOTNOTES:
+
+[24] In the report of the Endowed Schools Commission of 1858, p. 284,
+there is an excellent letter of Baron Hughes on mixed education. Having
+observed that in England Protestant bishops and noblemen are opposed to
+it, he says: "I am convinced that the mixed system is wrong in
+principle, and cannot, even if right, be carried out in Ireland. I
+believe that the separate system is sound in principle; and if that is
+doubted, I think it is worthy of being submitted to a fair trial, as the
+only alternative the state can adopt".
+
+
+
+
+LITURGICAL QUESTIONS.
+
+
+In answer to the request made in our last number, some of our reverend
+friends have addressed to us several most interesting questions on
+Liturgical points. Owing to the great pressure this month on our limited
+space, and to the necessity of completing the series of decrees on the
+Holy Mass, we are not able to attend to them for this month. In our next
+issue we hope to be in a position to satisfy our respected
+correspondents.
+
+
+
+
+DECREES ON THE HOLY MASS.
+
+[Concluded from page 190.]
+
+
+Ad Sec.. IX. _Post Consecrationem usque ad Orationem Dominicam._
+
+1. Dum Sacerdos dicit orationem "Supplices te rogamus", et orationes
+ante Communionem, _servandae sunt rubricae, quae jubent manus ponendas
+esse super altare, non intra corporale_. 7. Sept. 1816 in u. Tuden, ad
+35.
+
+2. Qui in Canone Missae post consecrationem, in oratione "Nobis quoque
+peccatoribus", nominatur Joannes, est s. Joannes Baptista, et ideo caput
+est ad hoc nomen inclinandum, dum Missa dicitur aut commemoratio fit de
+s. Joanne Baptista; _non_ vero quando Missa dicitur aut commemoratio fit
+de s. Joanne apostolo et evangelista. 27. Mart. 1824. in u. Panormit. ad
+2.
+
+
+Ad Sec.. X. _De Oratione Dominica usque ad factam Communionem._
+
+1. Signum cum patena faciendum a sacerdote a fronte ad pectus, dum dicit
+orationem "Libera nos quaesumus Domine", debet esse _integrum signum
+crucis_; et post dictum signum crucis _est deosculanda patena_. 13.
+Mart. 1627 in u. Panorm.--Cum Celebrans dicit: "Da pacem Domine in
+diebus nostris", _patenam in extremitate, seu oram patenae, congruentius
+osculatur_. 24. Jun. 1683 in u. Albingan. ad 5.
+
+2. _Pax, dummodo adsit consuetudo_, in Missa pro sponso et sponsa dari
+potest; attamen _danda est semper cum instrumento, numquam vero cum
+patena_. 10 Jan., 1852 in u. Cenoman. ad. 8.
+
+3. Pars _inferior_ hostiae _praecidi debet_, non superior, quando
+dicitur: "Pax Domini sit semper vobiscum". 4 Aug. 1663 in u. Dalmat. ad
+6.
+
+4. _Tolerari potest_ consuetudo pulsandi campanulam a ministro in Missa
+non solum ad verba "Sanctus", etc. et in elevatione Sanctissimi, sed
+etiam ad verba "Domine non sum dignus" ante sumptionem, et quoties
+administratur Communio fidelibus, ad praedicta verba. 14 Mai. 1846 in u.
+Ord. Min. ad 9.
+
+5. Sacerdos scipsum signans cum hostia et calice consecratis ante
+sumptionem Ss. Sacramenti, ad verba "Jesu Christi" debet caput inclinare
+_juxta rubricas_. 24 Sept. 1842 in u. Neap. ad 1.
+
+6. In quaestione: an Sacerdos post sumptionem pretiosissimi sanguinis
+debeat parumper immorari in adoratione, prout fit post sumptionem sacrae
+hostiae? _serventur rubricae_. 24 Sept. 1842 in u. Neap. ad. 2.
+
+7. In quaestione: an pro abluendis vino et aqua pollicibus et indicibus
+in secunda purificatione post Communionem debeat Sacerdos e medio
+altaris versus cornu epistolae recedere? _serventur rubricae pro
+diversitate Missae._[25] 22 Jul. 1848 in u. Tornac.
+
+8. _Ante versiculum quod dicitur "Communio", cooperiendus est velo calix
+in anteriori parte, prout ante confessionem._ 1 Mart. 1698 in u. Prag.
+ad 1.--_Tam in principio Missae quam post Communionem calix velatus esse
+debet totus in parte anteriori._ 12 Jan. 1669 in u. Urbinat.--In
+quaestione: an deceat corporale retinere extensum super altare toto
+tempore, quo celebrantur Missae, et donec ab ultimo in eo celebrante
+reportetur ad sacrarium (sacristiam); et an conveniat corporale extra
+bursam deferre? _episcopus incumbat observantiae et executioni
+rubricarum._ 13 Sept. 1704 in u. Ravenat.
+
+9. De Communione fidelium intra Missam:
+
+_Consuetudo_ dicendi: "Ecce Agnus Die", et: "Domino non sum dignus",
+idiomate vulgari, _est eliminanda_, utpote contraria Rituali et Missali
+Romano. 23. Mai. 1835 in u. Ord. Min. Capuc. Helv. ad 5.
+
+Sacerdos _debet_ semper, etiam communicando moniales habentes
+fenestrellam in parte evangelii, pro Communione distribuenda _descendere
+et reverti per gradus ante riores, et non laterales altaris_. 15 Sept.,
+1736, in u. Tolet. ad 8.
+
+Dum Celebrans administrat sacram Communionem in Missa privata, minister
+_non_ debet eum comitari cum cereo accenso; sed quum purificationem,
+utpote quae pro populo non est in usu,[26] non praebeat, nec mappam
+Communionis, utpote cancellis affixam, ante communicantes sustineat,
+tunc debet manere genuflexus in latere epistolae. 12 Aug. 1854 ad 72.
+(Anal. II p. 2188 sqq.)
+
+_Servetur consuetudo dividendi consecratas particulas, si adsit
+necessitas._ 16 Mart. 1833 in u. Veron. ad 1.
+
+In Communione quae inter Missae sacrificium peragitur, _minister
+sacrificii, non ratione praeeminentiae, sed ministerii, praeferendus est
+ceteris quamvis dignioribus_. 13 Jul. 1658 in u. Galliar.
+
+_Patenae suppositio per sacerdotem cotta indutum in Communione generali,
+quae per Dignitates agitur, retinenda est._ 3 Sept. 1661 in u.
+Andrien.--_Non_ potest sacerdos sanctam Communionem sive intra sive
+extra Missam administrans tenere patenam inter digitos manus sinistrae,
+quae sacram pixidem gestat, ut eam sic mento communicantium supponat,
+sed _cura et solertia sacerdotis supplere debet_, ut praecaveatur
+sacrorum fragmentorum disperditio. 12 Aug. 1854 ad 21 et 22 loc. cit.
+
+
+Ad Sec.. XII. _De benedictione in fine Missae, et Evangelio Sancti
+Joannis._
+
+1. _In fine Missae ad quodcumque altare celebratae, fit reverentia Cruci
+infra gradus, capite discooperto._ 13 Febr. 1666 in decret. ad Missal.
+ad 9.
+
+2. _Arbitrio et prudentiae Ordinarii_ relinquitur inducere praxim
+lavandi manus in fine Missae, postquam Celebrans exuerit vestes
+sacerdotales, in dioecesim, in qua non est in usu; _sed non_ inducatur
+_per modum praecepti_. 12 Aug. 1854 ad 28 (Anal. II. p 2193).
+
+FOOTNOTES:
+
+[25] _Missae diversitatem_, de qua decretum loquitur, ita intellexerunt
+ac suo tempore exposuerunt ipsius decreti auctores h. e. doctores Romani
+a. 1848, ut in _Missis solemnibus numquam_ sit e medio altaris
+recedendum ad abluendos digitos; in _Missis non solemnibus_ e contra
+_semper_ e medio sit ad cornu Epistolae progrediendum (licet rubrica de
+hoc progressu sileat). Haec sententia ipsorum auctorum decreti atque
+interpretatio praeclare confirmatur ex universali ac constanti omnium
+totius Urbis ecclesiarum praxi. Cf. Attestat. Romani s. Theologiae
+Professoris apud Falise p. 77: "Dum revertitur e cornu Epistolae in
+medium altaris, digitos purificatorio abstergit".
+
+[26] Juxta Merati (Comment. ad hanc rubr. n. 34) haec purificatio
+retinetur solummodo "in aliquibus ecclesiis", Ubi illa non est in usu,
+ejusmodi consuetudo servanda est. 12. Aug. 1854 ad 23. loc. supra cit.
+
+
+
+
+DOCUMENTS.
+
+
+I.
+
+DECREE OF THE SACRED CONGREGATION OF INDULGENCES.
+
+Urbis et Orbis.--Cum non sit aliud Nomen sub coelo, in quo nos oportet
+salvos fieri, nisi Nomen Iesu in quo est vita, salus, et resurrectio
+nostra, per quem salvati et liberati sumus, idcirco Sixtus V. fel. rec.
+Pont. Max. sub die 11 Iulii 1587 in Bulla _Reddituri_ Indulgentiam
+concessit quinquaginta dierum omnibus et singulis Christifidelibus qui
+quocumque idiomate sic se salutaverint: _Laudetur Iesus Christus_, vel
+responderint: _In saecula_, vel _Amen_, aut _Semper_; plenariam vero in
+mortis articulo iis qui hanc laudabilem consuetudinem habuerint, modo
+ore, vel corde (si ore non potuerint) Iesu nomen invocaverint.
+
+Nonnullis deinde in locis cum mos invaluisset Iesu Nomini et illud
+Mariae in se invicem salutando addere, Clemens PP. XIII. ad humillimas
+preces Generalis Ordinis Carmelitarum per Decretum die 30 Novembris 1762
+benigne impertitus est pro Carmelitis eamdem Indulgentiam quinquaginta
+dierum quotiescumque in mutua salutatione verba usurpaverint: _Sia
+lodato Gesu e Maria._[27]
+
+Nunc vero SS mus. Dominus Noster PIUS PAPA IX. nonnullorum Episcoporum
+precibus peramanter inclinatus, referente me infrascripto Sacrae
+Congregationis Indulgentiarum Cardinali Praefecto in Audientia diei 26
+Septembris 1864, ut magis magisque Fideles utriusque Nominis Iesu et
+Mariae salutares percipiant effectus, et illa quam saepissime in ore et
+corde retineant, camdem concessionem ad omnes et singulos Christifideles
+extendit, ita ut qui se invicem salutando hac forma, in quocumque
+idiomate, utantur: _Sia lodato Gesu e Maria_,[28] vel responderint:
+_Oggi e sempre_,[29] aut similibus verbis, easdem plane Indulgentias,
+quae in praefata Bulla memorantur, consequi possint et valeant. Quam
+gratiam voluit SANCTITAS SUA perpetuo suffragari absque ulla Brevis
+expeditione.
+
+Datum Romae ex Secretaria eiusdem Sacrae Congregationis Indulgentiis
+Sacrisque Reliquiis praepositae. Die 26 Septembris 1864.
+
+    FR. ANTONIUS M. CARD. PANEBIANCO S. C. PRAEFECTUS.
+
+    Loco [cross sign] Signi.         _A. Colombo Secretarius._
+
+
+II.
+
+LETTER FROM THE CARD. PREFECT OF PROPAGANDA TO THE BISHOPS OF IRELAND
+CONCERNING THE B. EUCHARIST.
+
+The following letter on the manner in which, in missionary countries,
+the Blessed Eucharist is to be conveyed to the sick, is a fresh proof of
+the zeal of the Holy See in promoting devotion to the Most Holy
+Sacrament.
+
+     ILLUSTRISSIME ET REVERENDISSIME DOMINE,
+
+     Etsi sancta omnia sancte tractanda sint, propterea quod ad
+     Deum pertineant qui essentialiter sanctus est, attamen
+     augustissimum Eucharistiae sacramentum sicut sacris
+     mysteriis omnibus absque ulla comparatione sanctitate
+     praeeminet, ita maxima prae ceteris veneratione est
+     pertractandum. Nil itaque mirum si tot Ecclesia diversis
+     temporibus ediderit decreta, quibus Sanctissimae
+     Eucharistiae delatio pro adjunctorum varietate vel
+     denegaretur omnino, vel ea qua par esset reverentia
+     admitteretur;[30] cum nihil antiquius fuerit Ecclesiae Dei
+     quam ut animarum profectum atque aedificationem debito cum
+     honore divinorum omnium divinissimi mysterii consociaret.
+     Haec porro prae oculis habens Sacrum hoc Consilium
+     Christiano Nomini Propagando, cum primum intellexit in
+     quibusdam istius regionis Dioecesibus consuetudinem seu
+     potius abusum invaluisse, ut Sacerdotes Sanctissimum
+     Sacramentum a mane usque ad vesperam secum deferrent ea
+     tantum de causa quod in aliquem forte aegrotum incidere
+     possent, ad Metropolitanos censuit scribendum, tum ut
+     consuetudinem illam ab Ecclesiae praxi omnino abhorrere
+     declararet, tum etiam ut ejus extensionem accuratius
+     deprehenderet. Responsa Archiepiscoporum brevi ad Sacram
+     Congregationem pervenerunt, ex quibus innotuit, multis in
+     locis de abusu illo gravem admirationem exortam esse, cum
+     aliqua in Dioecesi ne credibilis quidem videretur. Verum
+     non defuerunt Antistites qui illius existentiam ejusque
+     causas ingenue confessi sunt. Quare Eminentissimis Patribus
+     Sacri hujus Consilii in generalibus comitiis die 28
+     Septembris elapsi anni habitis omnia quae ad hanc rem
+     referebantur exhibita sunt perpendenda, ut quid Sanctissimi
+     Sacramenti debitus honor ac veneratio postularent in Domino
+     decerneretur. Omnibus igitur maturo examini subjectis,
+     statuerunt Eminentissimi Patres literas encyclicas ad
+     Archiepiscopos atque Episcopos istius regionis dandas esse,
+     quibus constans Ecclesiae rigor circa Eucharistiae
+     delationem commemoraretur. Voluit insuper S. C. ut singuli
+     Antistites excitarentur, quemadmodum praesentium tenore
+     excitantur, ad communem Ecclesiae disciplinam hac in re
+     custodiendam, quantum temporis ac locorum adjuncta nec non
+     inductarum consuetudinum ratio patiantur, ita tamen ut
+     sedulam navent operam ad veros abusus corrigendos atque
+     eliminandos. Quam quidem in rem censuerunt Patres
+     Eminentissimi apprime conferre frequentem celebrationem
+     sacrificii missae, quo videlicet Sacerdotes facile
+     necessitati occurrere possunt Sanctissimam Eucharistiam
+     secum per multos dies retinendi. Quae cum ita sint hortor
+     Amplitudinem Tuam ut in eum finem rurales aediculas
+     multiplicandas cures, atque talia edas decreta ex quibus
+     delatio Sanctissimi Sacramenti ad urgentes tantum causas,
+     atque ad actuale ministerii sacerdotalis exercitium
+     coarctetur, injuncta vero presbyteris stricta obligatione
+     semper in hisce casibus Sanctam Hostiam super pectus
+     deferendi. Denique decreverunt Eminentissimi Patres ut de
+     negotio isto gravissimo in Provincialibus Conciliis agatur,
+     quo nimirum Antistites eam in suis dioecesibus communem
+     normam inducere satagant, quam augustissimum Eucharistiae
+     mysterium decere existimaverint. Tandem Amplitudini Tuae
+     significare non praetermitto omnia et singula quae superius
+     decreta sunt Sanctissimo D. N. Pio PP. IX. per me relata
+     fuisse in audientia diei 3 Octobris elapsi anni, eaque a
+     Sanctitate Sua in omnibus adprobata fuisse atque apostolica
+     auctoritate confirmata.
+
+     Datum Romae ex Aedibus S. Congregationis de Propaganda Fide
+     die 25 Februarii 1859.
+
+     Amplitudinis Tuae
+     Ad officia paratissimus
+     AL. C. BARNABO, Praef.
+     CAJET ARCHIEPISCOPUS THEBAR. Secretarius.
+
+     R. P. D. PAULO CULLEN,
+     Archiepiscopo Dublinensi.
+
+     1. _Ex dubiis propositis pro christianis Sinensibus._ Ad
+     propositum dubium "An sacerdotibus Sinensibus liceat in
+     itineribus quae longissima sunt secum deferre Eucharistiam
+     ne ea priventur?" Resp. Non licere. Qualificatores S. O. die
+     27 Martii 1665, et Eminentissimi approbarunt die 15 April.
+     1665.
+
+     2. Pro Gubernatoribus navium Lusitaniae qui singulis annis
+     in Indias orientales navigant, petentibus licentiam
+     deferendi sacramentum Eucharistiae, ne nautae et Rectores
+     sine Viatico decedant. Lecto memoriali et auditis votis
+     Sanctissimus supradictam petitionem omnino rejecit; ita
+     quod nec in posterum ullo modo de ea tractetur. S. C. S. O.
+     die 13 Julii 1660.
+
+     3. Bened. XIV. _Inter omnigenas_ "pro Incolis Regni Serviae
+     et finitimarum Regionum". "At ubi (sicuti ibidem legitur)
+     Turcarum vis praevalet et iniquitas, sacerdos stolam semper
+     habeat coopertam vestibus; in sacculo seu bursa pixidem
+     recondat quam per funiculos collo appensam in sinu reponat
+     et nunquam solus procedat, sed uno saltem fideli, in defectu
+     Clerici, associetur".
+
+     4. Honorius III. in cap. _Sane_ de celebratione Miss.
+     expresse habet de delatione Eucharistiae quod si "in
+     partibus infidelium ob necessitatem S. Viatici permittitur,
+     tamen extra necessitatem permittenda non est, cum hodie
+     Ecclesiastica lege absolute prohibitum sit ut occulte
+     deferatur. Occulte deferre in itinere, nequit moraliter
+     fieri absque irreverentia tanti sacramenti".
+
+     5. Verricelli de Apostolicis Missionibus Tit. 8. pag. 136.
+     expendit, "An liceat in novo Orbe Missionariis S.
+     Eucharistiam collo appensam secum in itinere occulte deferre
+     etc. et quidquid sit de veteri disciplina concludit hodie
+     universalis Ecclesiae consuetudine et plurimorum Conciliorum
+     decretis prohibitum est deferre occulte S. Eucharistiam in
+     itinere, nisi pro communicando infirmo, ubi esset timor et
+     periculum infidelium, et dummodo ad infirmum non sit nimis
+     longum iter sed modicum et unius diei".
+
+     6. Thomas a Jesu de procur. salut. omnium gentium lib. 7.
+     "non auderem Evangelii ministros qui in illis regionibus aut
+     aliis infidelium provinciis conversantes, si imminente
+     mortis periculo secum Viaticum, occulte tamen, deferrent,
+     condemnare".
+
+
+III.
+
+LETTER FROM THE CARD. PREFECT OF PROPAGANDA TO THE BISHOPS OF IRELAND ON
+THE _RESIDENCE_ PRESCRIBED BY THE CANONS.
+
+ILLUSTRISSIME AC REVERENDISSIME DOMINE,
+
+Quandoquidem divino praecepto animarum Rectoribus mandatum sit oves suas
+agnoscere, easque pascere verbo Dei, sacramentis, atque exemplo bonorum
+operum, idcirco ii ad personalem in suis Dioecesibus vel Ecclesiis
+residentiam obligantur; sine qua injunctum sibi officium defungi per se
+ipsos minime possent. Porro pastoralis residentiae debitum quovis
+tempore Ecclesia Dei asserere atque urgere non destitit; cujus
+sollicitudinis luculenta exhibent testimonia non modo veteres canones,
+sed et sacrosancta Tridentina Synodus Sess. VI. cap. 1. de Refor. et
+Sess. XXIII. de Ref. cap. 1. ac novissime Summus Pontifex Benedictus
+XIV. qui Constitutione _ad Universae Christianae Reipublicae statum_
+edita die 3 Septembris 1746, residentiae obligationem et inculcavit
+sedulo et disertissime explicavit.
+
+Quod si ubique locorum Pastores animarum pro officii sui ratione
+continenter in medio gregis vivere oportet, ad id potiori etiam titulo
+illi tenentur quibus animarum cura demandata est in locis Missionum.
+Cum enim fideles in Missionibus graviora passim subire cogantur
+pericula, dum minora ut plurimum iis praesto sunt adjumenta virtutum,
+peculiari ac praesentissima indigent vigilantia atque ope Pastorum. Haud
+igitur mirum si sacro Consilio Christiano Nomini Propagando nil fuerit
+antiquius quam datis etiam Decretis curare ut a se dependentes Episcopi
+Vicariique Apostolici in suis Missionibus, quoad fieri posset, absque
+ulla interruptione residerent. Quam quidem in rem eo usque pervenit
+Sancta Sedes, ut laudatis Praesulibus sub gravissimis poenis
+prohibuerit, ne Pontificalia munia in aliena Dioecesi vel Districtu
+etiam de consensu Ordinarii ullo modo peragerent.
+
+At quoniam, hisce non obstantibus, haud raro contingit ut Praelati
+Missionum inconsulta Sede Apostolica et absque vera necessitate aut
+causa canonica perlonga suscipiant itinera, ex quo non mediocria
+commissae illis Missiones pati possunt detrimenta, propterea
+Eminentissimi ac Reverendissimi Patres Sacrae hujus Congregationis in
+generalibus comitiis habitis die 21 Januarii hujus anni expedire
+censuerunt, ut in memoriam revocarentur praedictorum Praesulum canonicae
+sanctiones circa Pastorum residentiam, nec non Decreta quae circa
+ejusdem obligationem edita sunt pro locis Missionum, ne quis videlicet
+in posterum Dioecesim aut Districtum cui praeest vel ad tempus relinquat
+absque praevia licentia ejusdem S. Congregationis. Quod quidem dum
+Amplitudini Tuae significo ex mente Eminentissimorum Patrum, Decreta, de
+quibus supra, addere non praetermitto (Num. 1).
+
+Praeterea Eminentissimi ac Reverendissimi Patres in iisdem generalibus
+comitiis statuerunt, utuniversis Episcopis, Vicariis, ac Praefectis
+Apostolicis Missionum _Quaestiones_ transmittantur pro relatione
+exhibenda Sacrae Congregationi de statu Dioecesium vel Missionum queis
+praesunt. Cum enim ii omnes qui Missionibus praeficiuntur praedictam
+relationem statis temporibus subjicere S. Sedi teneantur, voluit Sacrum
+Consilium ut eam in posterum exigendam curent ad normam 55 Quaestionum
+quae in adjecto folio continentur (Num. 2), utque in iis praesertim
+accuratiores se praebeant, quae ad vitam, honestatem ac scientiam
+sacerdotum referuntur.
+
+Datum Romae ex Aedibus S. Congregationis de Propaganda Fide die 24
+Aprilis 1861.
+
+    Amplitudinis Tuae
+    AL. C. BARNABO, Praef.
+
+    R. P. D. Archiepiscopo Dublinensi.
+
+
+Num. 1.
+
+_Decreta et Declarationes S. Congregationis de Propaganda fide super
+Residentia praesulum in locis missionum._
+
+
+I.
+
+_In Congregatione Generali coram Sanctissimo habita die_ 28 _Martii
+Anno_ 1651.
+
+"Sanctitas Sua decrevit quod Episcopi S. Congregationi de Propaganda
+Fide subordinati non possint exercere Pontificalia in aliis praeterquam
+in propriis Ecclesiis, etiamsi esset de consensu Ordinariorum sub poena
+suspensionis ipso facto incurrendae, ac eidem Pontifici reservatae,
+dummodo a praefata S. Congregatione non sint in certo loco destinati
+Vicarii Apostolici, seu Administratores alicajus Ecclesiae deputati".
+
+_Similia Decreta prodierunt ab eadem S. Congregatione die 26 Julii 1662
+et 17 Julii 1715._
+
+
+II.
+
+_In Congregatione particulari de Propaganda Fide habita die 7 Maii
+1669._
+
+Cum iteratis per S. C. decretis exercitium Pontificalium extra Dioeceses
+Episcopis ejusdem S. C. assignatas prohiberetur, quaesivit Episcopus
+Heliopolitanus.
+
+"An dicta decreta intelligenda essent vim suam habere _intra_ fines
+Europae tantum, an vero extenderentur etiam ad alia loca, per quae
+transeundum esset, cum ad suas Ecclesias proficisceretur".
+
+"S. Congregatio respondit Decreta prohibentia dictum exercitium
+Pontificalium extendi ad omnia loca, etiam extra fines Europae".[31]
+
+
+III.
+
+_In Congregatione Generali habita die 10 Julii 1668._
+
+Eminentissimi ac Reverendissimi Patres S. Consilii Christiano Nom.
+Propag. attentis expositis contra Episcopos ab eodem S. Consilio
+dependentes qui cum detrimento suarum Dioecesium eas deserebant ut Romam
+vel alia loca peterent, statuendum censuerunt.
+
+"Inhibeatur Episcopis S. Congregationi subjectis ne Romam sub quovis
+praetextu veniant, absque licentia Sacrae Congregationis. Decretum
+editum Anno 1626 renovarunt".
+
+
+IV.
+
+DECREE OF THE S. CONG. OF PROPAGANDA _QUOAD USUM PONTIFICALIUM EXTRA
+DIOCESIUM_.
+
+_Decree of the S. Congregation of Propaganda permitting the English
+Bishops to exercise Pontificalia within the Three Kingdoms._
+
+Ex negligentia Antistitum circa onus residentiae si ubique mala
+gravissima obvenirent, potissimum id valet quoad regiones, in quibus ob
+admixtionem infidelium vel haereticorum gravioribus periculis fideles
+objiciuntur; proinde Episcopis et Vicariis Apostolicis regionum ad quos
+S. Congregationis de Propaganda Fide sollicitudo extenditur, indictum
+haud semel fuit, ne extra propriam Dioecesim vel Vicariatum Pontificalia
+etiam de consensu Ordinariorum exerceant.
+
+Porro cum dubitari haud valeat de studio Episcoporum Angliae in
+hujusmodi residentiae lege servanda, iidemque postulaverint, ut tenor
+regulae hujusmodi in suum favorem relaxetur; S. Congregatio de
+Propaganda Fide in generali conventu habito die 5 Aprilis 1852 attento
+quod haud raro necessarium vel opportunum admodum existat, ut iidem
+admitti possint ad Pontificalia exercenda in aliis Angliae ipsius
+dioecesibus, aliquando etiam in proximis regionibus Hiberniae et
+Scotiae, censuit supplicandum Sanctissimo pro relaxatione memoratae
+inhibitionis in favorem Episcoporum Angliae quoad tria regna unita, in
+quibus proinde de consensu Ordinariorum Pontificalia iidem exercere
+valeant.
+
+Hanc vero S. Congregationis sententiam Sanctissimo D. N. Pio PP. IX. ab
+infrascripto Secretario relatam in Aud. diei 6 ejusdem mensis et anni
+Sanctitas Sua benigne probavit, et juxta propositum tenorem facultates
+concessit, contrariis quibuscumque haud obstantibus.
+
+In epistola data die 6 Feb. 1862. Eminentissimus Dominus Cardinalis S.
+Cong. de Prop. Fide Prefectus ad Archiepiscopum Dublinensem scribens
+declarat facultatem supra memoratam omnibus Hiberniae praesulibus eodem
+mode ac Angliae episcopis fuisse a Sanctissimo Domino N. Pio IX.
+concessam.
+
+    [iron cross symbol] PAULUS CULLEN.
+
+FOOTNOTES:
+
+[27] "Praise be to Jesus and Mary".
+
+[28] "Praise be to Jesus and Mary".
+
+[29] "Now and for evermore".
+
+[30] Vid. quae in rem proferuntur in subjecta pagina.
+
+[31] _Sacra Congregatio de Propaganda Fide cum comperisset generalem
+inhibitionem quae continetur in superioribus Decretis non mediocri
+quandoque incommodo esse, praesertim quum Antistites ob adversam
+valetudinem ad ea peragenda quae Episcopalis sunt potestatis vicinum
+aliquem Praesulem accersere coguntur, in gen. conventu habito die 2
+Augusti 1819, censuit supplicandum Sanctissimo pro eorumdem Decretorum
+moderatione, ita ut_ quando rationabili causa vel urgente necessitate
+Episcopi seu Vicarii Apostolici ad alienas Dioeceses vel Vicariatus se
+conferunt, possint sibi invicem communicare facultatem Pontificalia
+exercendi, dummodo tamen semper accedat Episcopi seu Vicarii loci
+consensus, inviolatumque de cetero maneat residentiae praeceptum. _Id
+autem Summus Pontifex Pius PP. VII. in Aud. diei 8 Augusti ejusdem anni
+ratum habuit ac probavit._
+
+
+
+
+NOTICES OF BOOKS.
+
+
+I.
+
+     _Imagini Scelte della B. Vergine Maria, tratte dalle
+     Catacombe Romane._
+
+     [_Select pictures of the Blessed Virgin Mary, from the Roman
+     Catacombs, with explanatory text by Cav. G. B. de Rossi._
+     Rome, Salviucci, 1863.]
+
+The esteem in which the learned on both sides of the Alps and the sea
+have long held Cav. de Rossi, dispenses us from the duty which we would
+otherwise gladly discharge, of expressing in his regard our humble
+tribute of respect and admiration. But as great reputations can afford
+to do without small praise, we shall rather establish his claim to our
+readers' gratitude by availing ourselves of his remarks in the work
+under notice, to the end that we may show how unmistakably early
+Christian art bears witness to the veneration paid by the primitive
+Church to the ever glorious Mother of God. Living as we are in the
+midst of those who revile us for our devotion to our Blessed Lady, it
+will be most useful to have at hand, conducted with scientific accuracy,
+a proof of the antiquity of the sacred tradition we follow in this most
+cherished practice of our religion. Nor is it only among the vulgar herd
+of Protestants, or in the ranks of bigoted controversialists, that we
+meet assailants on this point. Even refined and graceful hands play at
+times, perhaps unconsciously, with weapons which are not the less
+dangerous because they come upon us by surprise, and wound us while we
+think but of taking our pleasure in the fair fields of art. Many causes
+which we will not here recite, have contributed of late years to diffuse
+among educated Catholics a knowledge of Christian art; but, among these
+causes, the late Mrs. Jameson's works have had a very wide range. From
+what table were her books absent? what library was considered complete
+without them? Who would think of visiting the Continental galleries
+without first making a preparatory course with the aid of Mrs. Jameson's
+pages? And upon the whole, all this is a great gain; but it has its
+disadvantages as well. We do not now speak of Mrs. Jameson as a critic,
+or of her judgments on points of art, or of the accuracy of her
+information on purely technical matters, or of some minor mistakes
+caused by her ignorance of Catholic usages, as when speaking of the Pax
+of Maso Finiguerra, so well known in the history of engraving, she takes
+the Pax to mean the Pix, or vessel for containing the Blessed Sacrament.
+But in the two subjoined passages there are errors of a more serious
+character, and in the latter especially there is much which needs the
+correction contained in De Rossi's observations.
+
+     "The early Christians had confounded in their horror of
+     heathen idolatry all imitative art and all artists; they
+     regarded with decided hostility all images, and those who
+     wrought them as bound to the service of Satan and
+     heathenism; and we find all visible representations of
+     sacred personages and actions confined to mystic emblems.
+     Thus, the cross signified Redemption; the fish, Baptism; the
+     ship represented the Church; the serpent, sin or the spirit
+     of evil. When, in the fourth century, the struggle between
+     paganism and Christianity ended in the triumph and
+     recognition of the latter, and art revived, it was, if not
+     in a new form, in a new spirit, by which the old forms were
+     to be gradually moulded and modified. The Christians found
+     the shell of ancient art remaining; the traditionary
+     handicraft still existed: certain models of figure and
+     drapery, etc., handed down from antiquity, though
+     degenerated and distorted, remained in use, and were applied
+     to illustrate, by direct or symbolical representations, the
+     tenets of a purer faith".[32]
+
+     "The most ancient representations of the Virgin Mary now
+     remaining are the sculptures on the ancient Christian
+     Sarcophagi, about the third and fourth centuries, and a
+     mosaic in the chapel of San Venanzio at Rome, referred by
+     antiquarians to the seventh century. Here she is represented
+     as a colossal figure majestically draped, standing with arms
+     outspread (the ancient attitude of prayer), and her eyes
+     raised to heaven. Then after the seventh century succeeded
+     her image in her maternal character, seated on a throne with
+     the Infant Saviour in her arms. We must bear in mind, once
+     for all, that from the earliest ages of Christianity the
+     Virgin Mother of our Lord has been selected as the
+     allegorical type of RELIGION in the abstract sense, and to
+     this, her symbolical character, must be referred those
+     representations of later times in which she appears as
+     trampling on the dragon, as folding her votaries within the
+     skirts of her ample robes, as interceding for sinners, as
+     crowned between Heaven and Earth by the Father and the
+     Son".[33]
+
+That these statements are very far from the truth, we now proceed to
+show.
+
+That our Blessed Lady has been from the earliest ages selected as the
+type of the Church (not of _Religion in the abstract_, whatever that may
+mean), is quite true. The most learned antiquarians recognize her in
+this character in the female figure in prayer, which in the very oldest
+portion of the catacombs is frequently a pendant to the group of the
+Good Shepherd. But this fact, which, though incidentally, yet clearly
+reveals the depth of the feelings of veneration towards Mary which
+suggested her as a fit type of the Spouse of Christ, is far from
+establishing her place in art to be purely symbolical, or her character
+as intercessor, etc., to belong to her only as inasmuch as she is a type
+of Religion in the abstract. A single glance at the chromolithographs to
+which De Rossi's text serves as a commentary, will convince every one
+that Mrs. Jameson's statements cannot be for a moment maintained. The
+subjects of these exquisite plates are representations of our Blessed
+Lady, six in number, selected from the many found in the Roman
+catacombs, and selected in such wise as that they constitute a series
+from the apostolic era down to the fourth century. The selection has
+been confined to works of one class. The Blessed Virgin is represented
+in ancient monuments, chiefly in two ways,--seated and with her Divine
+Son in her arms, or standing with outstretched hands in the attitude of
+prayer or intercession. Of the person represented in works of the first
+class there can be no doubt, especially when the other figures of the
+group show that it is Mary; the works of the second class are more
+obscure, although at times the name of Mary is written over the figure.
+Hence it would require a lengthened examination before we could safely
+say that a given specimen of this class undoubtedly represents the
+Blessed Virgin, and this consideration has recommended the selection of
+types of the first class only. In these monuments, Mary is represented
+with Jesus in her arms. The subject of the composition is determined by
+the Magi, who are generally present, though not in every case. When the
+Magi are absent, there are other marks to show that we look on the
+Mother of God with the Incarnate Word. Even when other signs are
+wanting, the very arrangement of the figures, identical with that
+employed in undoubted paintings of the Blessed Virgin, affords argument
+enough. The Magi appear standing before her in sculptures on sarcophagi,
+not only in Rome, but also in other cities of Italy and of France; in
+diptychs, and other ivories; in bronzes of the fourth and fifth
+centuries; in the mosaic placed at St. Mary Major's by Sixtus III. in
+432. This composition came down from the earliest ages, and is first
+found in the paintings of the catacombs. From among these De Rossi has
+selected four specimens of various types, but all anterior to the days
+of Constantine. Our space will not allow us to describe more than one of
+these (tav. I.), but that one shall be the oldest, and under every
+respect the most interesting of them all.
+
+On the Via Salaria Nuova, about two miles from Rome, the Irish College
+has its vineyard, formerly called the Vigna de Cuppis. In this vigna the
+excavation of the famous cemetery of Priscilla had its beginning, and
+from this it extended its intricate galleries in all directions, passing
+beneath the road, and far under the fields on the other side. The
+picture we are about to examine is found over a loculus or grave in this
+cemetery of Priscilla. In it is depicted a woman, seated and holding in
+her arms an infant, who has his face turned towards the spectator. She
+has on her head a scanty veil, and wears a tunic with short sleeves, and
+over the tunic a _pallium_. The position of these figures and the whole
+composition are such as to convince any one who has had experience of
+this kind of paintings, that they are intended for the Virgin and Child.
+Indeed, all doubt of this has been removed by the painter himself. Near
+the top of the painting he has represented the star which is ever
+present when our Lady is described as presenting her Son to the Magi, or
+as seated by the manger. To the spectator's left, a man youthful in
+appearance, with a sparse beard, standing erect and robed only in the
+_pallium_, raises his right hand and points towards the Virgin and the
+star. In his left he holds a book. At the first sight of this figure it
+naturally occurs to the mind that it can be none other than Joseph, the
+chaste spouse of the Blessed Virgin, who is represented at her side on
+various sarcophagi in Italy and France, in diptychs, and in the mosaics
+of St. Mary Major's. Generally speaking, he is described as of a
+youthful appearance, and rarely with a beard. But it is unusual to paint
+him with the pallium, and with a book in his hand. De Rossi is of
+opinion that the figure in question is that of a prophet, it being quite
+usual to unite the figure from the Old Testament with the reality in the
+New. Besides, in a monument of the ninth century two prophets attired
+like our figure stand one each side of our Blessed Lady. He believes it
+to be Isaias, who so often foretold the star and the light that was to
+shed its rays on the darkness of the pagan world (_Isaias_, ix. 2; lx.
+2, 3, 19; _cf._ _Luc._, i. 78, 79). On one of the painted glasses
+explained by F. Garnieri, Isaias is represented as a young man. We have
+here, therefore, in the heart of the catacombs an undoubted
+representation of our Blessed Lady.
+
+We now proceed to determine the age of this painting--a matter of the
+greatest importance to our present purpose. What canons of judgment
+ought to be followed in such an investigation? First, we should attend
+to the style of the painting, and the degree of artistic perfection it
+exhibits in conception and execution; secondly, we should confront the
+results of this first examination with such information as we may be
+able to collect from a close study of the history, topography, and
+inscriptions of each subterranean apartment, such a study being
+admirably calculated to assist us in fixing the date of the painting. To
+do all this in any given case, is not the work of a few pages, but of a
+bulky volume. As far as our painting is concerned, all the tests above
+mentioned serve to prove its extraordinary antiquity. "Any one can see",
+says our author (_page_ 15), "that the scene depicted in the cemetery of
+Priscilla is treated in a manner altogether classical, and is a work of
+the best period of art. The very costume employed therein suggests a
+very remote antiquity; that is to say the _pallium_, without any under
+garment, the right arm bared in the figure of the prophet, and still
+more the short-sleeved tunic on the Virgin. The beauty of the
+composition, the grace and dignity of the features, the freedom and
+skill of the drawing, stamp this fresco as belonging to a period of art
+so flourishing, that, when first I saw it, I thought I had before me one
+of the oldest specimens of Christian painting in the Catacombs. I spoke
+of it to my master, the late celebrated P. Marchi, who proceeded to
+examine it in company with the illustrious Professor Cav. Minardi, now
+member of the Commission, of Sacred Archaeology, and both pronounced it
+to be a wonderful specimen of the very earliest Christian art. The
+learned and the experts in the study of Greco-Roman monuments who have
+seen this fresco, have declared it to be not later than the time of the
+first Antonines, and perhaps even prior to that epoch. It remains
+therefore to collect such proofs as may fix as closely as possible the
+age of this remarkable monument, which all admit to belong to the first
+years of Christianity. To this end I will first compare it with other
+paintings of more or less certain date, and then confront the results of
+the comparison with the history, topography, and inscriptions of the
+crypt". He then compares our fresco first with paintings in the cemetery
+of Callixtus, which it is admitted belong to the days of Popes
+Pontianus, Anteros, and Fabian, and finds that it is far superior to
+them in style and execution, and consequently belonging to an older and
+more classical school. He next compares them with the ornaments of the
+square crypt, discovered last year in the cemetery of Pretextatus, and
+belonging to about the year 162. These ornaments, better than the last
+mentioned, are still inferior to our fresco. Finally, in the cemetery of
+Domitilla, there is a _cubiculum_ adorned with the finest stucco, on
+which a pencil more skilled in pagan than in Christian painting has
+drawn landscapes and figures that remind you of the houses at Pompeii
+and Herculaneum, rather than of the paintings of the catacombs. Compared
+even with these, our fresco loses nothing, but, if anything, surpasses
+them in composition and design. "Hence", concludes our author, "the
+painting in the cemetery of Priscilla, compared with those paintings,
+the date of which is more or less determined, is found to be as
+beautiful and valuable as the very oldest of them, or even more so; and
+allowing that some portion of its merit belongs to the artist and not to
+the period, we must still conclude that it is cotemporary with the very
+origin of Christian painting, or at least very little distant from it.
+In a word, the painting belongs to the period of the Flavii and of the
+preaching of the Apostles, or to that immediately following, namely, the
+period of Trajan (A.D. 98), of Hadrian (A.D. 117), and at the latest of
+the first Antonines" (A.D. 138). The truth of this result is confirmed
+on the application of the other tests mentioned above: by the style of
+the other ornaments of the place, which being in relief are never found
+in a crypt of the third century; by the history of the cemetery, which
+is clearly proved to have been the place of burial of the Christian
+family of Pudens, the first of whom were cotemporary with the Apostles;
+by the topography, for the spot where the painting exists was the very
+centre of the excavation; by the style of the inscriptions around it,
+which are of the most ancient form, and almost apostolical. All these
+arguments, taken together, are invincible, and prove beyond a reasonable
+doubt that this beautiful painting of our Blessed Lady was traced almost
+beneath the eyes of the Apostles themselves.
+
+FOOTNOTES:
+
+[32] _Lives of the early Italian Painters._ By Mrs. Jameson, p. 2.
+
+[33] Ibid., pag. 4.
+
+
+
+
+
+
+End of the Project Gutenberg EBook of The Irish Ecclesiastical Record,
+Volume 1, February, 1865, by Various
+
+*** END OF THIS PROJECT GUTENBERG EBOOK IRISH ECCLES. RECORD, FEB 1865 ***
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