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diff --git a/37044-h/37044-h.htm b/37044-h/37044-h.htm new file mode 100644 index 0000000..87ba871 --- /dev/null +++ b/37044-h/37044-h.htm @@ -0,0 +1,3371 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml"> +<head> +<meta http-equiv="Content-Type" + content="text/html; charset=iso-8859-1" /> +<meta content="pg2html (binary v0.20)" name="generator" /> +<title>The Project Gutenberg eBook of + The Irish Ecclesiastical Record, June 1865. +</title> +<style type="text/css"> + body { margin-left: 10%; margin-right: 10%; } + p { text-indent: 1em; + margin-top: .75em; + font-size: 100%; + text-align: justify; + margin-bottom: .75em; } + h1,h2,h3,h4,h5,h6 { text-align: center; } + hr { width: 50%; margin: 1.5em auto 1.5em auto; } + hr.full { width: 100%; margin: 1.5em auto 1.5em auto; } + .foot { margin-left: 10%; margin-right: 10%; + text-align: justify; text-indent: -3em; font-size: 90%; } + .poem { margin-left: 20%; margin-right: 10%; + margin-bottom: 1em; text-align: left; } + .poem .stanza { margin: 1em 0em 1em 0em; } + .poem p { margin: 0; padding-left: 3em; text-indent: -3em; } + .poem p.i2 { margin-left: 1.5em; } + .quote { margin-left: 6%; margin-right: 6%; + text-indent: 0em; font-size: 100%; } + .quote2 { margin-left: 8%; margin-right: 8%; + text-indent: 0em; font-size: 90%; } + .center { text-indent: 0; text-align: center; } + .right { text-indent: 0; text-align: right; } + .sc { font-variant: small-caps; } + a,img { text-decoration: none!important; border:none!important; } + table { margin-left: auto; margin-right: auto; width: 75%; } + td { padding: 0em .5em 0em .5em; } + span.pagenum { position: absolute; right: 1%; left: 91%; + font-size: 8pt; color: gray; background-color: inherit; } + .bbox { border: 2px black solid; padding: 1em; + margin-top: 3em; margin-bottom: 3em; } +</style> +</head> +<body> + + +<pre> + +The Project Gutenberg EBook of The Irish Ecclesiastical Record, Volume 1, +June 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, June 1865 + +Author: Various + +Release Date: August 11, 2011 [EBook #37044] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK IRISH ECCLESIASTICAL RECORD, JUNE 1865 *** + + + + +Produced by Bryan Ness, David Garcia 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 id="page401" name="page401"></a>[401]</span></p> + +<div style="height: 6em;"><br /><br /><br /><br /><br /><br /></div> + +<h1> + THE IRISH ECCLESIASTICAL RECORD. +</h1> + +<p class="center"> +JUNE, 1865. +</p> + +<div style="height: 4em;"><br /><br /><br /><br /></div> + +<p class="center"> +<a href="#h2H_4_0002">BLESSED THADDEUS, BISHOP OF CORK AND CLOYNE.</a><br /> +<a href="#h2H_4_0003">THE HISTORY OF A CONVERSION.</a><br /> +<a href="#h2H_4_0004">TWO ILLUSTRIOUS GRAVES.</a><br /> +<a href="#h2H_4_0005">LITURGICAL QUESTIONS.</a><br /> +<a href="#h2H_4_0006">CORRESPONDENCE.</a><br /> +<a href="#h2H_4_0007">DOCUMENTS.</a><br /> +<a href="#h2H_4_0008">NOTICES OF BOOKS.</a><br /> +<a href="#h2H_FOOT"> FOOTNOTES.</a> +</p> + +<div><a name="h2H_4_0002" id="h2H_4_0002"><!-- H2 anchor --></a></div> + +<div style="height: 4em;"><br /><br /><br /><br /></div> + +<h2> + BLESSED THADDEUS, BISHOP OF CORK AND CLOYNE. +</h2> +<p class="center"> + <span class="sc">A.D.</span> 1492. +</p> + +<p> +The interesting and very learned article which appeared in the last number +of the <i>Record</i><a href="#note-1" name="noteref-1"><small> 1</small></a> has contributed much to illustrate the life of the +Blessed Thaddeus, and to make known to the Irish Church a distinguished +prelate whose virtues and sanctity adorned our island towards the close +of the fifteenth century, which is precisely one of the darkest eras of +our history. As, however, some of the writer's conclusions can scarcely +be reconciled with the statement which we made in a preceding article on +the Bishops of Cork and Cloyne (<i>Record</i>, p. 312), viz., that this holy +Bishop's name was '<i>Thaddeus Machar or Maher</i>', we take the liberty of +laying before the reader the reasons on which our opinion was based, +and which compel us, however unwilling, to exclude from the princely +family of the M'Carthys the saintly prelate whose relics now enrich the +cathedral of Ivrea. +</p> +<p> +1. The town of Ivrea, to use the learned writer's words, is the capital +of the Piedmontese province of the same name, and we may add that it is +most picturesquely situated at the foot of the Alps, and is one of the +first Italian towns which the traveller meets when, having crossed Mount +St. Bernard, he wends his way towards Vercelli or Novara. In medieval +documents Ivrea receives the Latin names of <i>Eporedia</i>, <i>Iporegia</i>, and +<i>Hipporegia</i>, as may be seen in Ughelli's <i>Italia Sacra</i>, or in the later +work of Cappalletti, '<i>Le Chiese d'Italia</i>' (Venice, 1858, vol. xiv., +pag. 177), and at the time of which we speak, the see was held by Nicholas +Garigliati, who was appointed its bishop in 1483, and died in 1499. +</p> +<p> +2. That the Blessed Thaddeus, who by his sanctity and + +<span class="pagenum"><a id="page402" name="page402"></a>[402]</span> + + miracles merited +to be numbered amongst the patrons of Ivrea, was Bishop of Cork +and Cloyne, is beyond all controversy. To the arguments advanced by +the writer in the last <i>Record</i> we may add an extract from the <i>Todd +MSS.</i> given by Brady in his <i>Records of Cork</i> (vol. iii. pag. 44), in +which Bishop Thaddeus, who was appointed to the see of Cork in 1490, is +said to have "died at the town of <i>Eporedia</i> in Piedmont in 1492". The +date 4th October, is indeed added, but this is probably a mere misprint +for the 24th October, the true date of the demise of our holy bishop. +</p> +<p> +3. Ware informs us that this Thaddeus was <i>by some called Mechar</i> +(pag. 563), and the documents of Ivrea place beyond doubt that such was +his true name. Thus the Bishop of Ivrea writes, "<i>Thaddaeum Machar</i>,<a href="#note-2" name="noteref-2"><small> 2</small></a> +Episcopum Hib. illum esse innotuit ex chartis quas deferebat", and the +old parchment record to which the same bishop refers, apparently quoting +from the inscription on his tomb, describes our Blessed Thaddeus as, +</p> +<div class="poem"> +<div class="stanza"> +<p class="i2"> "Regia progenies alto de sanguine Machar". </p> +</div> +</div> + +<p> +Now the learned editors of the Martyrology of Donegal inform us that +the name <i>Mechar</i> is the same as the <i>O'Meachair</i> which appears so +often in the ancient monuments of our history (see <i>Martyr. of Donegal</i>, +published by I. A. S. 1864, pag. 517), and which at the present day has +assumed the Anglicized forms of <i>Meagher</i> and <i>Maher</i>. +</p> +<p> +4. The ancient Latin verses published in the <i>Record</i>,<a href="#note-3" name="noteref-3"><small> 3</small></a> present +two important data for determining the family to which this bishop +belonged. One is his native district, which is called <i>Solum Cariense</i>: +the other is the royal ancestry to which his family had a just and ancient +claim: "<i>Regia progenies alto de sanguine Machar</i>". Now are these data +verified in the family of the O'Meachair? if not, it must be admitted +that it can have no claim to our holy bishop; but if, on the other hand, +those data accurately agree with what the ancient monuments of our +island attest regarding the sept of the O'Meachairs, we must conclude +that no link is wanting in the chain of evidence, and that the Blessed +Thaddeus has justly been referred to that distinguished family. +</p> +<p> +5. Nothing now remains but to cite some few passages from our early +writers which serve to illustrate these points in the history of the +O'Meachairs. +</p> +<p> +In the first place, the topographical poem of O'Huidhrin (who died in +1420) has one important passage which not only throws + +<span class="pagenum"><a id="page403" name="page403"></a>[403]</span> + + some light on +the family name, but moreover points to the territory of <i>Ui-Cairin</i> +as the chief abode of the O'Mahers, precisely as the name <i>Carinum</i> +in the Latin poem cited above marks the native district of our holy +Bishop Thaddeus. The translation of this poem of O'Huidhrin was the +last work achieved by our illustrious O'Donovan, and was published by +the I. A. S. in 1862. At page 133 we find the following verse:— +</p> +<div class="poem"> +<div class="stanza"> +<p class="i2"> "Mightily have they filled the land </p> +<p class="i2"> The O'Meachairs—the territory of Ui-Cairin </p> +<p class="i2"> A tribe at the foot of Bearnan Eile; </p> +<p class="i2"> It is no shame to celebrate their triumph". </p> +</div> +</div> + +<p> +To which lines O'Donovan adds the following notes: +</p> +<p class="quote"> + "<i>The O'Meachairs.</i> The name of this family is now Anglicized + O'Meagher, but more generally Meagher or Maher, without the + prefix O'. Their territory of Ui-Cairin is now called Ikerrin, + and is a barony in the present county of Tipperary. +</p> +<p class="quote"> + "<i>Bearnan Eile</i>, i.e. the gapped mountain of Ely, now called in + English the Devil's-Bit Mountain"—(Notes, page lxxxv., n. 71 + and 72.) +</p> +<p> +6. In the <i>Leabhar na-Ceart</i>, edited by the same distinguished Irish +antiquary, for the Celtic Society, in 1847, we find some additional +evidence not only for the connexion of the <i>O'Meachars</i> with the +territory of <i>Ui-Cairin</i>, but also for the royal descent to which they +laid claim. It is thus that <i>Leabhar-na-Ceart</i> commemorates the tributes +which were due to the king of Eile:— +</p> + +<div class="poem"> +<div class="stanza"> +<p class="i2"> "Eight steeds to the king of Eile, of the gold </p> +<p class="i2"> Eight shields, eight swords are due, </p> +<p class="i2"> Eight drinking-horns to be used at the feast, </p> +<p class="i2"> Eight coats of mail in the day of bravery"—(pag. 79.) </p> +</div> +</div> + +<p> +To which verse O'Donovan adds the following note:— +</p> +<p class="quote"> + "<i>Eile.</i> This was the name of a tribe and an extensive territory, + all in the ancient Mumha or Munster. They derived the name + from Eile, the seventh in descent from Cian, the son of + Oilioll-Ollum ... The ancient <i>Eile</i> comprised the whole of + Eile Ui-Chearbhail, which is now included in the King's County + ... and also the baronies of <i>Ikerrin</i> and Elyogarty in the + county of Tipperary.... Ikerrin and Elyogarty were detached from + O'Chearbhail shortly after the English invasion, and added to + Ormond, but <i>the native chieftains O'Meachair</i>, i.e. <i>O'Meagher</i>, + and O'Fogartaigh, i.e. O'Fogarty, were left in possession". +</p> +<p> +7. We will not fatigue the reader by citing a long series of authorities +in which similar statements recur. Two will suffice for all, and we +shall take them from the works of the late lamented professor of our +Catholic University, Eugene O'Curry. One is a genealogical extract, +in which Michael O'Clery, the + +<span class="pagenum"><a id="page404" name="page404"></a>[404]</span> + + chief of the 'Four Masters', commemorates +some of the most illustrious families of the Milesian race. From Heber, he +says, the Son of Milesius, were descended thirty of the kings of Ireland, +and sixty-one saints. Amongst these royal chieftains must be reckoned +<i>Teadgh</i> (<i>i.e.</i> Thaddeus), grandson of Oiliol Ollum, and he adds: +</p> +<p class="quote"> + "The descendants of this <i>Teadgh</i> branched out and inhabited + various parts throughout Ireland, namely, the race of <i>Cormac + Gaileng</i>, in Luighne Connacht, the two Ui-Eaghra in Connacht, + the O'Eaghra of the Ruta, O'Chearbhaill of Eile.—<i>O'Meachara + in Ui-Cairin</i>, and O'Conor, etc". (<i>Curry's Lectures</i>, etc., + pag. 147). +</p> +<p> +The other extract to which we wish to refer is published in the Appendix +to the 'Battle of Magh Rath', which was translated and edited for the +Celtic Society by the same great Irish scholar in 1855. The eighth +genealogical Table (pag. 175) in this work, extracted "from O'Clery's +<i>Pedigrees</i>, and Mac Firbis", tells us that "<i>Mechair</i>, from whom +O'Meachair or Meagher", was fourteenth in descent from Oiliol Ollum, +and the following note of O'Clery is added to his name:— +</p> +<p class="quote"> + "There is a steed and a suit of clothes from each new chief of + them to the Comharba of St. Cronan of Roscrea, together with + Innisnambeo; and he (the Comharba) is to go around the chief + to proclaim him chief; and the Comharba is entitled to sit at + his shoulder, and the chief should stand up at his approach: + and this <i>Meachair was King of Eile</i>". +</p> +<p> +From all this we are surely justified in concluding that the historic +date of <i>solum Cariense</i> and <i>regia progenies</i> are precisely those which +we should expect to find in a commemoration of an illustrious member of +the family of the O'Mahers.<a href="#note-4" name="noteref-4"><small> 4</small></a> +</p> +<p> +8. Our holy bishop, though thus descended from the first monarch of +our island, wished, when journeying from Rome, to enter as a pilgrim +the public hospital of St. Anthony in Ivrea, and there, in the true +evangelical spirit, rejoiced in being reckoned the poorest of the +poor. Heaven, however, has decreed that the humble shall be exalted; +and no sooner had the unknown traveller closed his eyes to this world, +than a divine light filled the room in which he lay; several prodigies +awakened the devotion of the faithful, and proclaimed his sanctity; and +the clergy and laity in solemn procession bore his hallowed remains to +the cathedral church, and numbered him amongst the patrons of that ancient +see. Thus, again, was Dr. Thaddeus true to the traditions of his family; +for, besides his royal descent, he could boast of the higher and nobler +lineage of sanctity. In + +<span class="pagenum"><a id="page405" name="page405"></a>[405]</span> + + the Martyrology of Donegal we find the names of +two members of the family whose festivals were celebrated on January +16th and September 6th. Colgan, too, speaks of a <i>Saint Mecharius</i>, +whose life he had prepared for publication, and whose feast was marked +for the 13th of November (<i>AA. SS.</i>, pag. 756). +</p> +<p> +Dr. Reeves also informs us that a St. <i>Machar</i>, better known by the Irish +appellation of Mochonna, was sent by St. Columba with twelve companions +to preach the Gospel to the Picts, and subsequently became the patron +saint of Aberdeen (<i>Adamman's Columba</i>, pag. 246, 289, 299, etc.). On +a fly-leaf of the original MS. of the Martyrology of Donegal, in the +handwriting of O'Clery or Colgan, a Saint <i>Murro</i> is commemorated, with +the addition, "<i>id est, Machare, seu Meacharius</i>", and the interesting +fact is further commemorated: "quod feras bestias subjugavit et triduo +defunctum ad vitam revocavit" (<i>Martyr. Doneg.</i>, I. A. S., xlvi.). +</p> +<p> +We do not wish, however, to leave unanswered the difficulty which the +words of Ware present against our interpretation of this holy bishop's +name. He expressly styles this bishop "<i>Thady M'Carthy</i>, by some called +<i>Mechar</i>". Here then we must remark that Ware does not identify these +names; and the name <i>Mechar</i>, which, as Ware acknowledges, was by some +authorities given to this bishop, is proved by the monuments of Ivrea to +have been his <i>true name</i>. What then was the origin of Ware's mistake? +We learn from the <i>Monumenta Vaticana</i> (pag. 503), that there was about +this time a Thaddeus Mac Carryg "<i>iniquitatis filius</i>", who endeavoured +to intrude himself into the see of Ross, and who is erroneously ranked by +Ware amongst the bishops of that see (see <i>Record</i>, No. iii., December, +1864). As that name resembles <i>Mac Carrha</i> or <i>Mac Carthaigh</i>, the Irish +forms of <i>Mac Carthy</i>, it seems not improbable that Ware, by one of +his so-frequent errors, confounded our holy Bishop Thaddeus with that +iniquitous usurper (see <i>Dublin Review</i>, April, 1865, p. 384). +</p> +<p> +10. Perhaps we have here again a clue to the difficulties which compelled +Bishop Thaddeus to abandon his see for a while, and seek a refuge in +Rome. When appointed in 1490, several retainers of the Desmond family +refused to admit him to the possession of the temporalities of his see +(see <i>Record</i>, pag. 312). Now it was precisely in 1488 or 1489 that +Thady M'Carthy had been compelled by the repeated censures of Rome to +surrender the temporalities of Ross to the canonically appointed Bishop +Odo; and what more natural than that the same genius of evil should, +on the vacancy of the adjoining diocese in the following year, stir up +again the embers of discord, and endeavour through + +<span class="pagenum"><a id="page406" name="page406"></a>[406]</span> + + his kinsmen to obtain +possession of this see at least? And as the Protestant historian reckoned +the usurper of the temporalities of Ross amongst the canonical successors +of St. Fachinan, so, by a somewhat similar mistake, he may have easily +confounded the same Thaddeus M'Carryg with the holy bishop who canonically +ruled the united sees of Cloyne and Cork. +</p> +<p> +11. It now remains to make a few other remarks on the interesting paper +published in the last <i>Record</i>. +</p> +<p> +In the first place, there are some incidental errors which seem to be +inadvertently introduced. At pag. 379, Richard Wolsey is commemorated +as successor of Thady, Bishop of Down, who died in 1486, which opinion +has long since been set aside by De Burgo and Dr. Reeves (<i>Eccles. +Antiquities</i>, Dublin, 1847, pag. 257). Thady, Bishop of Ross, is also +said to have died soon after his appointment in 1488, and to have had +for his successor Bishop Odo in 1489. All this has been sufficiently +refuted in a former number of the <i>Record</i> (pag. 106) and in the <i>Dublin +Review</i> for April, pag. 384. +</p> +<p> +At pag. 380-1, our Blessed Thaddeus is identified with a distinguished +member of the Augustinian order, named <i>Thaddeus de Hipporegia</i>, who is +eulogized as "a man distinguished for learning, religious observance, +preaching, holiness of life, and experience, a man of great zeal, +and a sedulous promoter of the interests of his order". We should be +glad, indeed, to be able to number amongst our countrymen this great +ornament of the Augustinian body. Unfortunately, however, the historians +of that order represent this Thaddeus, not as an <i>Irishman</i>, but as +an <i>Italian</i>, whose surname points to the town or province of Ivrea +(see above No. 1) as the place of his nativity. The article in the +<i>Record</i> adds: "True, Elsius gives 1502 for the date of the friar's +demise; but Elsius is never to be trusted in dates, and the printer +may easily take MCCCCXCII. (the true date) for MCCCCCII". This is very +plausible; but unfortunately here again there is no foundation for such +reasoning, and hence the whole fabric falls to the ground. Elsius does +not assign 1502, as the date of the friar's death; he merely writes +"<i>floruit usque ad annum 1502</i>" (<i>Encom. Augustin.</i>, Brussels, 1654, +pag. 645). He, however, refers to Herrera for further information; +turning to whose work we find thus explained the last formula of Elsius: +"Durat ejus memoria usque ad an. 1502 in quo, habita Ferrariae synodo, +Vicarius Congregationis acclamatus est. Nulla ultra illius in actis +consistorialibus mentio", (<i>Alphab. Augustin.</i>, vol. ii. pag. 450): +and in a later Spanish compendium of this work, made by Herrera himself, +it is said that this Thaddeus <i>probably died in 1503</i>, no mention being +made of him in the acts of the order subsequent to the synod of Ferrara, +held in the preceding year. There is also + +<span class="pagenum"><a id="page407" name="page407"></a>[407]</span> + + another circumstance equally +fatal to the above theory. The illustrious Augustinian held many high +offices in his order, and the historians Elsius and Herrera give the +minutest details concerning them: "He was seven times definitor, +(they write), thirteen times visitator, four times president of +their congregations, nine times vicarius-generalis", etc, but both are +careful to <i>exclude him</i> from the list of bishops of the order. There is, +therefore, no one point of contact between the distinguished Augustinian +friar Thaddeus, and our holy Bishop of Cloyne. +</p> +<p> +12. To prove that the <i>Solum Cariense</i> might justly be referred to in the +eulogy or epitaph of a Bishop M'Carthy, it is interpreted as referring +to <i>Kerry, the burial place of that family</i>. However, neither the Irish +form of the name of that territory, i.e. <i>Chiarr</i> (as we learn from +the <i>Record</i>, page 380) nor the only Latin name by which we have seen it +designated in mediaeval records, i.e. <i>Cherrium</i>, can be said to have much +affinity with the <i>Cariense</i> of the ancient document of Ivrea. We may also +add that, were reference made to the burial place of the princely family +of the M'Carthys, we should rather expect to find commemorated Muckross +or Innisfallen, than the generic name of the vast territory of Kerry. +</p> +<p> +13. As regards the name <i>Machara</i> or <i>Mechar</i>, it is said that the Irish +name MacCarthy, is pronounced <i>Maccaura</i>, with the last syllable short, +as in Ardmagha, and numberless like words. Hence, Wadding, in speaking of +the foundation of Muckross Abbey, Killarney, by Domnall M'Carthy, Prince +of Desmond, quotes to this effect a bull of Paul II. in 1468, in which +Domnall's name is spelled "<i>Machar</i>" (p. 379). This example from the bull +of Pope Paul II. is evidently a mere typographical error. In the edition +of Wadding's Annals to which the writer refers (Roman edit., tom. xiii., +p. 558, <i>seq.</i>), that error stands side by side with <i>Desimonia</i> and +<i>Aertferten</i>, and what is still worse, Wadding in his text, citing this +passage, is made to say: "Refert in hoc diplomate pontifex, inchoatum +fuisse a <i>Donaldo Mac-Lare</i>" (p. 432). The origin of these errors is, +that the transcripts of the Pontifical letters were made by strangers +to our language, and the Roman edition of Wadding did not appear until +sixty years after his death. In the original edition of the work, however, +which was printed under the revision of Bonaventure Baron and other Irish +Franciscans, Wadding's text gives us the true Latin form of the name: +"Refert in hoc diplomate pontifex inchoatum fuisse a <i>Donaldo Mac-Care</i>" +(1st edit. Lugduni, 1648, tom. vi. p. 693), and elsewhere speaking of the +same convent of Muckross, he says its founder was "<i>Magnus Carthagus</i>", +Prince of Desmond. Indeed, the Latin form of the name M'Carthy is not +one about which we should have much dispute; it occurs a + +<span class="pagenum"><a id="page408" name="page408"></a>[408]</span> + + thousand times +in the works of O'Sullivan Beare, Dr. Roothe, and other Irish writers, +and yet nowhere is it found expressed under that form which the name of +the Blessed Thaddeus presents to us. +</p> +<p> +Whilst, however, we thus dissent from some of the conclusions of the +learned writer in the <i>Record</i> for May, we wish to convey to him our +sincere acknowledgments for having so prominently brought before the +Irish public the name, too long forgotten, of one of our sainted Bishops, +under whose protection we may hope that our holy faith will ever prosper, +not only in our own island, but also in that now suffering province +where his relics are enshrined. +</p> + +<div><a name="h2H_4_0003" id="h2H_4_0003"><!-- H2 anchor --></a></div> + +<div style="height: 4em;"><br /><br /><br /><br /></div> + +<h2> + THE HISTORY OF A CONVERSION. +</h2> + +<p> +The department of religious literature, which is made up of histories +of individual conversions to the faith, has received of late years many +remarkable additions. This class of literature is regulated in its growth +by very peculiar conditions, and must be judged according to exceptional +laws. Its subject—the mysterious workings of grace in the soul—is +such as rather to impose a reverent silence than to invite fulness of +description; and so well do elevated souls appreciate the sacredness +of such silence, that, except for interests of religion or justice, +they are unwilling to bring before men those inner secrets of their +hearts. But when the interests of religion or justice have convinced them +that silence is no longer a duty, the history they consent to unfold can +rarely be other than attractive and profitable, seeing that it describes +a human soul's toilsome journey from error to truth. The very minuteness +of personal detail, which in any other composition would be a blot, +in this becomes a merit and a charm. Among the religious motives that +not unfrequently dictate such a history, a spirit of thankfulness for +the blessing of faith has its fitting place. The favoured soul looks +out from the shelter of its Father's house upon the perilous path it +has just traversed, and gratefully traces the Providence by which its +wayward feet were guided where so many strayed to their ruin; just as +the rescued mariner hangs up <i>ex voto</i> a sketch of his frail bark in +the moment of her peril, when, but for heaven's help, she would have +foundered in the raging waves. Fruit of this pious gratitude is the +narrative<a href="#note-5" name="noteref-5"><small> 5</small></a> we are now engaged upon; a narrative + +<span class="pagenum"><a id="page409" name="page409"></a>[409]</span> + + which will interest +every Catholic, not only because it is the history of a remarkable +conversion, but because of the light it incidentally throws on the +present condition and future prospects of German Protestantism. But +before we set ourselves to trace the steps of the process which led +Dr. Laemmer from a many-faced Protestantism to the Catholic Church, +it will be useful to make a few preliminary remarks. +</p> +<p> +In Dr. Laemmer we have a witness who has had rare opportunities +of becoming acquainted with the very highest and best forms which +Protestantism has been enabled to assume in the country of its birth. He +is, above all things, the child of the German Protestant universities. Of +the twenty-six universities of which the learned nation is so proud, six +or eight are Catholic,<a href="#note-6" name="noteref-6"><small> 6</small></a> four are mixed,<a href="#note-7" name="noteref-7"><small> 7</small></a> and the remaining fourteen +are exclusively Protestant.<a href="#note-8" name="noteref-8"><small> 8</small></a> +</p> +<p> +Now, Dr. Laemmer was student successively at Koenigsberg, Leipsic, +and Berlin universities, that is to say, at the very universities which +at the present time are the chief seats of Protestant thought, both in +philosophy and in theology. The leading Protestant schools in Germany +are at present three in number, called respectively the neo-Lutheran, the +Mediation, and the Tübingen, or historico-critical school; of these<a href="#note-9" name="noteref-9"><small> 9</small></a> +the neo-Lutheran, or Lutheran reaction school, has specially existed +in Berlin and Leipsic; the so called Mediation theology at Berlin; +and the Tübingen school (now almost extinct in its native home, and +renewed by Hilgenfeld at Jena) has made its influence felt throughout. +Besides, at Koenigsberg, he came, as we shall see, under the influence +of one of the ablest defenders of Hegelianism. We should exceed our +limits, were we to enter upon a statement of the principles of these +schools. Be it enough to say, that the first-named school, by defending +the authority and credibility of the Scriptures, aims at re-constructing +the historical basis of Christianity, and insists on a return to the +Lutheran Confessions of the sixteenth century. Since the political +troubles of 1848, an ultra-conservative party, called the Hyper-Lutheran, +has arisen within this school, which goes back beyond the Reformation, +and insists on the principle of a visible authoritative church, a rigid +sacramental theory, and the doctrine of + +<span class="pagenum"><a id="page410" name="page410"></a>[410]</span> + + consubstantiation. Stahl, and +Leo of Halle, to whom Dr. Laemmer makes an important allusion, to be +hereafter quoted, belong to the most advanced of this party. Among the +representatives of this school with whom Dr. Laemmer was brought into +direct contact, were Hengstenberg and Kahnis.<a href="#note-10" name="noteref-10"><small> 10</small></a> +</p> +<p> +The Mediation school takes its stand between the Lutheran party on the +one hand, and the school of criticism on the other, and without going +back to the principle of authority, or forward to that of discovery, +proposes to unite the use of reason with belief in Scripture, and to +understand what it believes. Of the members of this very numerous school +Dr. Laemmer had intercourse with Twesten and Nitzch. The Tübingen school +had for its leader Christian Baur, and starting from the principle that +the only portions of the New Testament undoubtedly genuine are four +of St. Paul's Epistles, viz.: to the Romans, to the Galatians, and the +two to the Corinthians, it comes to the conclusion that Christianity in +its present form is the result of the controversy between the Jewish, +or Petrine, and the Pauline Christianity of the apostolic and following +ages. All the other books of the New Testament it attributes to some +one or other of the contending schools. That this school, extravagant as +its conclusions may appear to us, is every day gaining ground in France +with a very numerous party, we have been lately assured by competent +authority.<a href="#note-11" name="noteref-11"><small> 11</small></a> That it has many advocates in England is well known.<a href="#note-12" name="noteref-12"><small> 12</small></a> +A critic in the <i>Home and Foreign Review</i><a href="#note-13" name="noteref-13"><small> 13</small></a> speaks of "the importance of +those inquiries of Dr. Baur and his followers into primitive Christianity, +which have in some way modified the views of almost every one who has +become acquainted with them." +</p> +<p> +These are thy gods, O Israel! These are the shapes of Protestantism that +wander to and fro in the various universities of Germany. Dr. Laemmer, +speaking with full knowledge of the subject, sums up in one word the +result of all this unhealthy movement, and that word is—<i>chaos</i>. And +what heightens the confusion is, that, although the systems which form +this chaos are in absolute and perpetual conflict with each other, yet +does each professor claim for himself the exclusive possession of truth, +as if he and he alone had been gifted with infallibility. +</p> +<p> +The special feature of Dr. Laemmer's conversion appears to us + +<span class="pagenum"><a id="page411" name="page411"></a>[411]</span> + + to consist +in this, under the grace of God, that he approached faith through +its historic side. Sound and conscientious historical research has +been the means of his deliverance from bondage. His mind from boyhood +inclined towards things grave; the details he communicates concerning +his choice of authors reveal that sobriety of judgment which is the +first quality of a student of history. The bent of his mind in this +direction was strengthened by study of the fathers, of the history of +the Papacy, and of the Catholic theology of the Reformation period. +We invite special attention to the happy result of historical studies +in his case, because we see in it a promise of much future good for +Catholic truth in Germany. The broad distinction between the German +method of the present century and that of the past, lies in this, that +the nineteenth century is the age of historical inquiry, whereas the +last century was that of critical thought. Even the Tübingen school +is an improvement on the destructiveness of Strauss, for it admits and +calls attention to the historical value of at least some portion of the +Scriptures. In the other schools, above described, this tendency is of +course still more marked. The modern spirit tends not so much to examine +the ontological value of an opinion, as to investigate how men came to +hold that opinion. It was this spirit which suggested the questions of +concursus, which, as we shall see, changed the current of Dr. Laemmer's +life. Now we hold it very probable that as this spirit becomes more +extended, its fruits will be these: men will become familiar with the +teachings of Christian antiquity; and although this knowledge may be +sought not for the sake of the doctrine itself, but as a preliminary +to other studies, still, such is the divine power of truth, that, once +revealed to the soul, it creates therein a wondrous craving after itself, +which will dispose the soul for the grace of faith. There must be at this +moment many thoughtful men in Germany, who, in virtue of this spirit, +are engaged in the examination of the fathers and of the theologians of +the Catholic Church, and, who, finding themselves, like Dr. Laemmer, +between the ruins caused by Protestantism and the unbroken strength +of Catholic teaching, are even now turning their eyes towards Rome, +therein to seek her who was their mother of old. +</p> +<p> +Hugh Laemmer was born of a Protestant father and a Catholic mother, +at Allenstein, in Eastern Prussia, on 25th January, 1835. His mother +was a woman of most fervent piety, who, in almost unceasing prayer, +sought and found consolation under her many severe afflictions. It was +not given her to exercise much influence over the mind of her son, who, +long before her death, had gone to reside with his father's relatives, +by whom he was brought up as a Protestant. The lad, nevertheless, had +a tender love for his + +<span class="pagenum"><a id="page412" name="page412"></a>[412]</span> + + mother, and from his earliest years was conscious +of an indescribable leaning towards his Catholic friends in preference +to his Protestant kindred. This feeling was the natural growth of +observations made by the quickwitted boy regarding the piety, firm +principles, and good conduct of the Catholics. At the same time, the +devotion of the faithful in their processions and pilgrimages served to +put him on his guard against the bigoted prejudices which his Lutheran +cousins ever sought to instil into his mind against their Catholic +neighbours. When with the other schoolboys he went to church on Sunday, +the sermon made no impression on him, and no wonder, for the preacher +carried with him into the pulpit the chilling rationalistic principles +he had imbibed at the university. Even in those early years the boy's +heart tended towards the beautiful and spacious Catholic Church of his +native town. Once, when his father took him to Heiligenlind (a famous +resort of pilgrims), and the old sacristan showed him the rare treasures +of the church, he experienced an emotion so strong that it survived even +the rude trials of his after life. +</p> +<p> +In 1844 he entered the gymnasium of Koenigsberg. He brought with him +from home a good stock of elementary and grammatical knowledge; and +soon discovered that his tastes inclined him to the study of literature +more than to that of science. Ellendt, then rector of the gymnasium, +was a man who possessed in a remarkable degree the power of making +his lectures interesting to his pupils. Explained by such a master, +Homer and Herodotus became in a short time the favourite authors of +M. Laemmer, who, on the other hand, had no taste for what he calls "the +tedious narratives of the Anabasis, and the pedantic tirades of the +Cyropaedia". He preferred Caesar and Livy to Cicero, whose philosophy +especially he found to be commonplace. Modern French literature had no +attractions for such a mind as his; the contemporary romance writers +of that nation excited even his disgust. As Germany is considered by +many to be the very home of perfection in classical studies, it will be +interesting to hear the opinion Dr. Laemmer's experience has led him to +form concerning the special dangers which beset middle school education +at the present day:— +</p> +<p class="quote"> + "I believe it to be a mistake", he says, "to make modern languages, + mathematics, and the physical sciences occupy very much of the + time appointed for the study of the classics; and as far as middle + class instruction is concerned, we have reason to be grateful to + the Raumer ministry for the prominence it has given in the new + educational plan to the wise principle <i>non multa, sed multum</i>. + It is highly dangerous to the young to distribute their faculties + simultaneously over many heterogeneous branches of knowledge. + +<span class="pagenum"><a id="page413" name="page413"></a>[413]</span> + + <i>Ubique hospes, nusquam domi</i>: such a system is the sure path to + that half-learning, which, without giving a thorough knowledge + of anything, encourages young men to talk presumptuously of + a host of subjects of which they have but the barest surface + knowledge. What happens when the examination papers exact + from students a knowledge of science as well as of literature, + physics, chemistry, natural history, and the different branches + of mathematics? It is a well-known fact that, with the exception + of a few intended for certain professions, young men are careful + to forget as soon after examination as they can, the information + it has cost them so much labour to acquire. Against this it + is vain to urge the importance which the natural sciences have + now-a-days attained to—an importance so great that no one, save + at his peril, can remain a stranger to them; for, on no account + should we furnish new weapons to materialism. At most, it is + required that students should be supplied with such elementary + information as may enable them in the future to keep in sight + the true bearings of things, and in creatures recognize Him who + is proclaimed in the first article of the Creed. That extravagant + cultivation of the natural sciences, so often substituted by our + ministers in place of the lessons of Holy Writ, is as perilous as + is the undue exaltation of man and of man's pretended victories + over nature. The laws of nature have never acknowledged any + master save One—our Lord Jesus Christ—and in Him the saints + with whom it has pleased Him to share His sovereignty" (p. 13). +</p> +<p> +Whether the authorities at the gymnasium shared these views or not, we +are not in a position to state. One thing, however, is certain,—much +attention was paid there to the study of the German language and +literature; much of our student's time was passed in the excellent library +of German authors provided for the use of the scholars. What an eventful +moment that is in which a youth, in the flush of the early vigour of his +mind, finds himself for the first time in a library where the treasures +of human thought are gathered before him clothed in the language he has +learned from his mother's lips! Then begins for him that daily contact +of mind with the mind of others, which will infallibly colour for good +or evil the history of his future. He who, without an enlightened and +friendly guide, adventures inexperienced upon this commerce, +</p> +<div class="poem"> +<div class="stanza"> +<p class="i2"> "Voyaging through strange seas of thought, alone", </p> +</div> +</div> +<p style="text-indent: 0;"> +runs no little risk of being caught unawares by error where his generous +ardour looked only for truth. In the world of books as in the world of +men, evil lies very close to good, and wears its garb and mien; and how +shall the inexperience of youth be able to see through the disguise, +or how avoid becoming captive to its snares? And from such captivity, +how harassing the toil of escape! Of that toil let him make light who +has never had experience of the almost ceaseless influence erroneous + +<span class="pagenum"><a id="page414" name="page414"></a>[414]</span> + + principles exercise on the mind with whose growth they have grown. +From reading Newton on the Prophecies in 1816, Dr. Newman, then a boy +of fifteen, became convinced that the Pope was Antichrist; and his +imagination was stained by the effects of this doctrine up to the year +1843.<a href="#note-14" name="noteref-14"><small> 14</small></a> Nor did M. Laemmer come away safe. His random reading brought +him both good and evil, so intermingled each with each, that his unripe +judgment could no more discern between them than the hand can disjoin +the sunshine from the shadow that follows after it. After ransacking the +bulk of German literature, he selected from out the rest certain writers +to be his prime favourites. The choice he made reveals at once the bent +of his mind, and the dangers to which that very bent exposed him. The +schools of German poetry and taste are divided in Vilmar's <i>History of +German Literature</i> into five classes. First, that which preceded Lessing, +subdivided into the Saxon school, and the Swiss school of Wieland in +his early manner; to which was akin the Göttingen school of Klopstock +and Voss; second, that of Lessing and the writers influenced by him; +third, the Weimar school with its three great names, Herder, Goethe, +and Schiller; fourth, the later schools, the romantic, represented by +the two Schlegels, Novalis, and the patriotic; fifth, the modern school +of reaction against absolute government, headed by H. Heine. Of these +schools, only the second and third gave M. Laemmer delight. There was a +hidden sympathy between the qualities of his own mind and the exquisite +critical genius and reasoning power of Lessing, which made him find +the writers of the first class insipid and trivial. He came under the +influence of Lessing to a remarkable degree, and if to that influence he +owes the gain of an important truth, to it must be attributed also his +acceptance of a most fatal error. That remarkable man, author, or, as it +now appears, editor of the <i>Wolfenbüttel Fragments</i>, in consequence of +that publication, had a warm controversy with the Lutheran pastor Göze, +in which he forcibly showed, by historical arguments chiefly, that the +principle of <i>the Bible and nothing but the Bible</i>, was illogical and +false. M. Laemmer followed the course of the controversy, and found +to his dismay that the arguments of Lessing had brought home to him +the conviction that Lutheranism rested on a false basis. This was a +great gain; but it was counter-balanced by a great loss. The ardour +of his youthful admiration blinded him to the dangerous principles of +indifferentism and doubt contained in his master's works, and particularly +in his <i>Education of the World</i>. The third Fragment sets it forth as +impossible, that all men should be brought to believe revelation on +rational grounds. These principles, destructive of + +<span class="pagenum"><a id="page415" name="page415"></a>[415]</span> + + all faith and certainty +in belief, were adopted by the young student, and warmly defended by him +in a special dissertation. +</p> +<p> +Towards the end of his course he devoted himself to the study of Herder; +and here again vague reading brought to him gain and loss, truth +and falsehood together. He learned from this writer to believe in the +mysterious action of Providence in the world; but the view he was led to +form of the Divine plan was confined, superficial, and vague. He also +gave much time to the reading of Schiller, in whose works he found an +assault on the frigid deism then predominant in Germany. But, the deity +which that poet brought so near to men was not the Blessed Trinity, but +the gods of Olympus; and whilst his strains rebuked the philosophy which +never rose above the laws of gravity, he himself did but serve the cause +of epicureanism by his praises of the pleasures of the earth. +</p> +<p> +From Goethe M. Laemmer learned to appreciate, in some measure, the +Sacraments of the Church, and to think kindly of the Church itself. But +what solid advantage could he gain from the man who wrote to Lavater +of the chief gospel miracles that "he held them for blasphemies against +the great God and His revelation in nature"? +</p> +<p> +The reader will have observed that this course of reading made several +important additions to M. Laemmer's religious views. And yet the books +among which his reading lay were either not at all, or not directly +religious. We are now to inquire how far his ideas were modified by any +directly religious training. The answer to this question opens up such +a view of the condition of Protestantism in the country of its birth, as +well deserves our careful study. Let M. Laemmer tell us what fruits it +has produced at Koenigsberg. First of all, in the various schools where +he resided during his stay in that town, there was no common practice of +religion: the religious exercises of the gymnasium were limited to the +singing of a few stereotyped chants. The religious instruction of the +students was attended to by an aged professor, who was one of the leaders +of the Freemasons, and whose religion was the religion of pure reason. He +was assisted in the religious training of the students by a younger man, +whose doctrines were kindred with his own, and whose lectures, though +erudite, were arid. Fortunately for himself, M. Laemmer had learned +from his mother the habit of night and morning prayer. This habit he +retained, although for want of fixed principles it became a work of +mere routine. Such was the state of religion in the gymnasium. In the +city itself things were still worse. From the orthodox Lutheranism of +Superintendent Sartorius, down to the absolute Rationalism of Rupp, +every intermediate stage of error had its exponents and followers + +<span class="pagenum"><a id="page416" name="page416"></a>[416]</span> + + in the +city of Kant. In the eyes of Sartorius, Catholicism, which he knew only +from Luther's caricatures, stood on the same level with Rationalism; he +assigned to the Confession of Augsburg almost the same authority which +Catholics claim for tradition, and together with Baur, Nitsch, and Winer, +made an unsuccessful attempt to refute Moehler's <i>Symbolism</i>. Rupp, on the +other hand, denounced all symbols, even that of St. Athanasius, which he +declared to be incompatible with Christian doctrine; his system was based +on Indifferentism of the lowest kind, and conceded to women as well as to +men the right of deliberating and of teaching in religious matters. And +yet, these two men, so diametrically opposed to each other in doctrine, +preached for a time in the same church and from the same pulpit. And, +whilst Sartorius, who revered Luther as a man of God, preached to empty +benches, Rupp found assembled around him a crowded audience, composed of +the highest as well as the lowest in the land. The different churches +at Koenigsberg had preachers of every shade of doctrine. During the +course of his studies M. Laemmer made trial of them all, but found not +satisfaction in any. At length, in the midst of this Babel, he became +acquainted with the man who was destined to exercise a most salutary +influence on his life. That man was Lehnerdt, Superintendent-General +of the province of Saxony. Born in Brandenburg, and educated at Berlin, +in the school of Schleiermacher and Hegel, he escaped the pernicious +influence of his masters by a profound course of historical studies. On +the one hand, he combated the rationalistic exegesis of Paulus, and on +the other, devoted himself with all his might to the study of the Fathers. +He was a man of great piety; and in preparing M. Laemmer for confirmation, +spoke with such unction of God and the world, man and sin, Christ and +salvation, that his words wrought in the young student's soul a blessed +reaction. An intimate and affectionate relationship sprang up between the +two, which was interrupted in the middle of 1851 by Lehnerdt's departure +for Berlin, where he succeeded Neander as professor of history, but was +resumed again at a later period in that city. +</p> +<p> +M. Laemmer passed from the gymnasium to the university of Koenigsberg +at Easter, 1852. He remained there but one year, during which time he +acted as secretary to Voigt, whose able <i>History of Gregory VII.</i> was the +beginning of a new epoch for ecclesiastical history in Germany. One of +the professors of philosophy was Rosenkranz, the pupil and biographer +of Hegel. This able man was an eloquent partisan of Hegelianism, and +by the poetic colouring he contrived to throw around its doctrines, +exercised an extraordinary influence over the youth of the university. +M. Laemmer tells us that during a fever which at this time + +<span class="pagenum"><a id="page417" name="page417"></a>[417]</span> + + brought him +to death's door, one of his keenest regrets was his inability to attend +Rosenkranz's lectures. He made up for his absence from lecture by a +careful study of his professor's writings, and completely adopted the +views expressed therein. It was long before he was able to shake off +the yoke of Hegelianism which he then assumed. In the university, +Biblical literature was treated altogether from the rationalistic +point of view. One of the fruits of this method is the isolated and +independent study of various parts of Sacred Scripture. "It was reserved +for Protestantism", says M. Laemmer, "to cultivate in minute detail +what is called Biblical Theology, and to write volumes upon the doctrine +of such and such an apostle in particular.... This anatomical process, +this study of atoms, has led many to apply those fine theories to various +periods of Church history, and, like certain heretics of the middle ages, +to speak of the Christianity of St. Peter, and of the Christianity of St. +Paul, not excluding by any means that of St. John" (pp. 47, 48). +</p> +<p> +At the Easter of 1853 M. Laemmer passed from the university of Koenigsberg +to that of Leipsic, on a burse founded in the old Catholic times by a +Catholic priest of his native town. His departure from Koenigsberg marks +the close of the first period of his university career, and it will be +interesting to stop and take a comprehensive view of the phases of thought +through which he passed during that time. As far as religious opinions +are concerned, this first stage of his life may be subdivided into two +periods: one of demolition, the other of reconstruction. In the former +he lost his belief in Lutheranism and its central doctrine of the <i>Bible +and nothing but the Bible</i>; that is to say, he lost hold of the only +dogmatic principle he held. Being thus deprived of a fixed belief, he was +more open to the action of Lessing's principles of universal tolerance, +which amounted to the coldest indifferentism and doubt. These principles +he made his own for a season. The spectacle of division and discord which +was exhibited daily under his eyes at Koenigsberg, helped to complete +the work of destruction. Even his very prayer became a dry form, lacking +all influence for good. The period of reconstruction commenced with the +friendship that bound him to Lehnerdt, by whose influence were sown in +his mind the seeds of a reaction, which, by the play of intellectual +as well as moral causes, was afterwards developed into the fulness of +Catholic belief. The intellectual cause that led to this happy result was, +as we said before, the spirit of historical inquiry; the moral cause, +under God's grace, was the deep religious sentiment which formed part +of his original character, and which, once aroused by Lehnerdt's words +about justice and the judgment to come, never allowed any antagonism of +feeling to stand long in the way of his + +<span class="pagenum"><a id="page418" name="page418"></a>[418]</span> + + acceptance of the truth. Not that +the action of these causes was at all times unimpeded. The Hegelianism +which he imbibed from Rosenkranz far a long time seriously crippled his +mind in its exertions after truth. +</p> +<p> +In these dispositions M. Laemmer came to the University of Leipsic. +</p> +<p> +Among the professors at Leipsic Winer was beyond doubt the most +remarkable. His labours on the idioms of the New Testament Greek, his +lexicological and bibliographical works, and even his reply to Moehler's +<i>Symbolism</i>, with all their defects, give proof of solid study. But +he permitted himself in his lectures to launch sarcasms against the +rites of the Catholic Church. Indirectly he was the occasion of much +good to M. Laemmer, who read Moehler's and other Catholics' works in +order to test the statements advanced by Winer. It was Winer too who +first suggested to him the idea of devoting himself to teaching in the +university. Tischendorf, so famous for his studies on the Bible texts, +and Wachsmuth, who has rendered immense services to truth by his Roman +history, written in refutation of Niebuhr, were among the professors +whose courses he followed at Leipsic. Two resolutions taken at this period +by M. Laemmer reveal the gradual change which was taking place in his +convictions, owing to the action of the causes mentioned above. First, +he determined to assist no longer at the lectures of Theile, on account +of his grossly rationalistic treatment of the doctrine of the Word in +the Epistles of St. John. Theile died shortly after. "He was a man of +rectitude", says M. Laemmer, "and conscientious: I cannot think of him +without a feeling of deep sorrow. You might read on his brow the painful +and fruitless efforts he had made to attain to the fulness of truth +and to that peace which the world cannot give" (p. 65). Daily more and +more disgusted with rationalism, and wearied with ineffectual efforts to +reconcile the contradictions which everywhere appeared in theology, he now +began to entertain serious thoughts of confining himself exclusively to +philosophical studies. But these thoughts were put to flight on occasion +of his first sermon, which he preached in a suburban village where +one of his friends was pastor. The subject of the sermon was charity, +as described by St. Paul; and its treatment had the effect of reviving +in the preacher's heart his old love for religious questions. He was +now approaching the crisis of his life. While he was bewildered by the +endless variations of Protestantism, and endeavouring to form out of +them a religious system such as would satisfy his reason and conscience, +the first rays of the grace of faith began to dawn more nearly upon his +soul. In what manner this came to pass we shall allow himself to tell: +</p> + +<p><span class="pagenum"><a id="page419" name="page419"></a>[419]</span></p> + +<p class="quote"> + "I said before that during my stay at Leipsic, the study of a + question proposed for concursus exercised a powerful influence on + my religious views, and that to it is to be attributed my first + step towards Catholicism. The subject chosen for the concursus + of 1854, by the Leipsic Faculty of Theology, was the exposition + of the doctrine of Clement of Alexandria on the Word. This theme + made upon me a most vivid impression. At once, and with great joy, + I resolved to become a candidate. I will now state the motives + of this resolve. The conflicting theological systems which I had + observed, both in books and in oral instructions, occasioned me + extreme torture. I was too independent to follow the example of + so many others by attaching myself blindly to a party; I wished + to examine for myself the successive phases undergone by the + Protestant principle, and with full knowledge of the subject to + make my own selection. All those systems, whether confessional or + non-confessional, could not satisfy me long; on the other hand, + the distraction caused by philological and philosophical studies + could not give peace to my heart, which only in God could find an + end to its unrest. <i>Inquietum est cor nostrum, donec requiescat + in te.</i> I felt I must escape from the chaos of modern theology, + and I most eagerly availed myself of this opportunity to draw + from the spring of Christian antiquity. I procured a copy of + Klotz's portable edition, and set myself to the study of my author. + Pen in hand, I began my task by reading him through and through + before I took any account of what others had written about him. +</p> +<p class="quote"> + "A new world opened on my sight as I read the earliest master of + the Alexandrian Catechetical School—the teacher of Origen. What + treasures lie hid in these three works, the <i>Exhortatio ad + Graecos</i>, the <i>Paedagogus</i>, and the <i>Stromata</i>! <i>The Exhortatio + ad Graecos</i> is a masterpiece of Christian controversy against + Paganism, considered in its popular mythology, its poetry, + and its philosophy. The <i>Paedagogus</i>, written for catechumens, + sets before them a magnificent portrait of the true and only + Master—the eternal Word of the Father—who has created man to His + own image; who alone can provide a fitting remedy for fallen and + guilty humanity; who, though man had become of the earth, earthly, + yet enables him to attain to his heavenly destiny; who, in fine, + confides him to the maternal yet virginal love of the Church. + Then came the eight books of the <i>Stromata</i>, an unpretending + mosaic, in which the loftiest problems of philosophy and theology + are treated with great learning and rare penetration. These + three works were, without doubt, connected together in the + author's mind. The idea of the Word is the central point of + Clement's entire demonstration; and in that idea we must seek + the essential unity of his system. It is the Word which tenderly + invites man; which instructs him; which guides him to his end + by leading him to see the things of God in their profundity; + and thus the idea of the Word embraces in one same circle all + philosophy, dogmatic as well as moral" (pp. 85, 88). +</p> +<p> +The monograph on Clement of Alexandria was prefaced by prolegomena, +containing a sketch of Clement's life, an analysis of his doctrine, +and an inquiry into the historical sources of his + +<span class="pagenum"><a id="page420" name="page420"></a>[420]</span> + + doctrine on the Word. +For this the author had to examine the relation in which Clement stood in +philosophy and theology towards classical antiquity, Alexandrine Judaeism, +the Apostolic Fathers, and the first Christian apologists. The subject +proper of the essay was divided into two parts: the first treated of the +relations of the Word with God; the second considered the Word as the +Revealer. The work was well received by the faculty of theology, and its +author was declared the successful candidate, 31st of October, 1854. By +the advice of Winer and others, and by the kindness of Tischendorf, +it was published in March, 1855. Wachsmuth, dean of the faculty of +philosophy, advised M. Laemmer to stand his examination for the doctorship +in philosophy, and backed his advice by the offer of a burse to enable +him to meet the expenses. The young student obtained this degree after +having presented a dissertation on the religious philosophy of Clement +of Alexandria, and having passed a successful examination. +</p> +<p> +We have seen that M. Laemmer qualifies this episode in his studies as +the first step he made towards Catholicity. It may be asked, what was +the special fruit derived by him from these patristic studies? The +answer is, that it enabled him to shake off the influence of the +Tübingen theories, which had hitherto held sway over his mind. The +whole work of that school simply amounts to an attempt to submit to the +all-powerful action of critical caprice the canon of Scripture and the +most remarkable works of Christian antiquity, and to affirm all their +own theories as indisputable facts, while they treat as fables the most +authentic facts of history. Now, the more clearly it is proved that the +historical origin of Christianity is able to resist the crucial tests to +which it has been submitted, the more shadowy and insubsistent do these +capricious theories become. Hence, the study undertaken by M. Laemmer +did in reality, by occupying him with the objective side of patristic +teaching, most powerfully contribute to destroy in his mind the authority +of Baur, Hilgenfeld, and the others of the Tübingen school. +</p> +<p> +Soon after the publication of his work, M. Laemmer was invited to the +University of Berlin by his kind friend Lehnerdt, who had never lost +sight of his promising pupil, and now wished him to prepare himself for a +professor's chair by a solid course of theologico-historical studies. +On arriving at Berlin the youthful doctor of philosophy was appointed +to hold for two years the Evangelical Centenary Burse, founded by the +city of Berlin in commemoration of the three hundredth anniversary of +the Reformation. After his conversion many persons demanded that he +should make restitution to the burse fund, which, according to them, +he had employed against the intentions of the founders. +</p> + +<p><span class="pagenum"><a id="page421" name="page421"></a>[421]</span></p> + +<p class="quote"> + "But (asks Mr. Laemmer), for what reasons was I chosen in + preference to the other candidates? I contented myself with + presenting my memoir on the Alexandrine Clement's doctrine on + the Word; the examiners of the Leipsic faculty of philosophy + testified that I had successfully passed the examination: + the faculty of theology of the same city said, amongst other + flattering things, that I had applied myself to the studies of + theology with equal ardour and success. As to the two memoirs + presented for the concursus of 1853 and 1854, it was said that in + them I had given proof of solid classical studies, of a remarkable + knowledge of theology, of sound judgment, and penetrating mind, + and that my work on the Word showed great aptitude for historical + investigations. These were beyond doubt the reasons why the + committee preferred me to the other candidates; and the sole + condition imposed upon me—namely, that of becoming a licentiate, + I complied with within the appointed time. Why then all this + outcry? Why these demands for restitution, with which even a + Hengstenberg has been associated? Herein consists the head and + front of my offending, that the use of private judgment, or, to + speak accurately, the secret inspirations of God's grace, led me + to see the truth and to betake myself to the bosom of the true + Church. If, instead, I had become an unbeliever, the slightest + murmur of complaint would not have been heard; but when there + is question of Catholicism, pietism the most honeyed often makes + common cause with the grossest infidelity: the great point then + is to form a compact body against the mighty foe" (p. 105, 106). +</p> +<p> +We cannot linger over the account given by M. Laemmer of the different +tendencies he found in the theological faculty of Berlin, nor on the +present state or future prospects of the Union.<a href="#note-15" name="noteref-15"><small> 15</small></a> But the name of +Hengstenberg<a href="#note-16" name="noteref-16"><small> 16</small></a> is so well known to most Catholics that the description +given of him by one who has known him so well, is sure to excite interest. +</p> +<p class="quote"> + "The reputation which Hengstenberg had acquired by his numerous + works brought him frequently before my mind. The impression he + made on me when I saw him at Berlin, did not modify the notion I + had long formed of him. It is well known that he passed through + many phases of doctrine before he reached the point at which, for + some years, he has remained stationary. He left the University + full of the pietism of the day, and was immediately appointed + professor at Berlin, where, as professor and author, he bent all + his energies against the rationalistic criticism, the application + of which to the Holy Scriptures had produced such disastrous + consequences. It must be admitted that, in this respect, + he has brought back to better ways a certain number of his + contemporaries; that he has arrested the progress of extravagant + criticism; that in his works on the Pentateuch, the Psalms, + and the Messianic Prophecies, he has won for sound views the + +<span class="pagenum"><a id="page422" name="page422"></a>[422]</span> + + consideration long refused them. But it was impossible that his + ablest scholars should not see the weak side of his hermeneutical + and theological principles; hence, many of them have abandoned + his method for one altogether different. His <i>Commentary on + the Apocalypse</i> is assuredly his most characteristic work. To + comprehend his stand-point in this work, we must remember that he + composed it in 1848 and 1849. In it he frequently and unreservedly + favours the chiliastic tendencies of Irving.... He has endeavoured + to remove some of the Protestant prejudices against the Catholic + Church, such as Luther's blasphemy of the Roman Antichrist. He + admits (as Luther did, when under the influence of the Christian + idea) that Catholicism is in possession of the word of God, the + true sacraments, and the power of the keys. He is clearer and + more straightforward than his predecessor Bengel in the <i>Gnomon + Novi Testamenti</i>. But he halts in his march, laying himself open + to the charge of Catholic tendencies, and could but be silent + when reproached by Schenkel, who told him that Romanism was more + honourable than the vacillating and intermediate position he had + assumed. He resembles Stehl, Kliefoth, and others, who would + wish to place in the same setting the jewels of Catholicism + and those of Wittemberg; who rank together the theory <i>nothing + but the Bible</i>, and the principle of authority; who are but half + acquainted with Luther, and almost ignorant of Rome; who, in spite + of their pretended adhesion to principle, would be disposed to + all kinds of compromises; who lack the courage and the humility + requisite to comprehend that the fragments of truth possessed + by Luther have been borrowed from the immense and indivisible + treasure of the Church. The Church has nothing to hope from + men of this class; they lack a thorough and absolute thirst for + truth; they are self-complacent; they imagine themselves to have + received from heaven an extraordinary mission like the prophets; + they assume the right to dictate to the infallible authority of + the Church; to satisfy them, we must become syncretists, and ask + them in what is it their pleasure that the Catholic Church should + modify in its doctrines, its ceremonies, and its discipline; men + of fine phrases, and not of action; more of show than of reality" + (p. 117). +</p> +<p> +During his residence at Berlin, M. Laemmer entered upon a careful +preparation for the degree of doctor of divinity. He devoted himself +more and more to the study of the Fathers; the works of St. Hilary of +Poitiers on the Trinity left him an humble and firm believer in that +august mystery. In 1856 his mind received a fresh and more decided +impulse in the direction of the Church. In that year the Berlin faculty +of theology gave as the subject of the concursus, <i>Give an exposition +(from the documents) of the Roman Catholic doctrine, contained in the +memorial presented to Charles V. at the Diet of Augsburg, in as far as +it appears to throw light on the true Evangelical doctrine set forth in +the Augsburg Confession.</i> This subject was chosen for the concursus by +Lehnerdt, who felt that Catholic + +<span class="pagenum"><a id="page423" name="page423"></a>[423]</span> + + theology, from the beginning of the +Reformation to the Council of Trent, was almost entirely unknown. +M. Laemmer having resolved to become one of the competitors, at once set +about the necessary study. He first examined the Protestant confessional +books, in order to fix the points at issue between them and their +adversaries. If he were to trust these authorities, nothing could be +clearer than the stupid ignorance of the Catholics, and the wisdom of the +Protestants. But the declamation with which this was urged appeared to +him to be the language of passion. He determined to learn from their own +writings the character of the Catholic theologians so soundly abused by +their opponents. He first examined the <i>Official refutation of the Augsburg +Confession</i>, the joint work of the flower of the Catholic theologians, +Eck, Faber, Wimpina, etc.; next he came to the various works published by +them, before and after 1530, against the various successive developements +of Protestantism; then came the German theology of Berthold Chiemsie; the +Confession of Cardinal Hosius; Erasmus; Tetzel; Henry VIII.; Fisher, Bishop +of Rochester; Ambrosius Catharinus; the Sorbonne; Sadoletus; Contarini; the +minutes of the conferences held at that epoch in Germany and Switzerland; +the Pontifical instructions in Rainaldi and Leplat, and last, the acts of +the Imperial Diet, as far as they touched on religious and ecclesiastical +questions. In all, he had to study seventy Catholic works of the period. +</p> +<p class="quote"> + "God knows", he tells us, "how I was moved as I read them, + and how violent were the struggles in which I was engaged. I + endeavoured to resist the force of the arguments before me, but + I could not. I would not permit myself to call in question that + great axiom of Protestants, that the Reformation was right and + necessary. The humility required to correspond with the motions + of grace was wanting to me; scientific pride still insisted on its + pretended rights. I had only arrived so far as to understand that + the opinions pronounced by the reformers on their adversaries + were frequently partial, erroneous, and malevolent; that the + intellectual power of these latter was not so contemptible as + it had been represented; and finally, that their principles had + been frequently travestied at the pleasure of the fathers of + Protestantism" (p. 139). +</p> +<p> +Having completed his study of these sources, he arranged his materials +in the following order: The first chapter treated of the Church, the +Primacy, the Scripture, Tradition, the Councils; the second, of the +state of innocence, of the fall, of original sin and its consequences; +the third, of free-will and grace; the fourth, of justification, of +the fulfilment of the law, and of the evangelical counsels; then came +the sacraments <i>in genere et in specie</i>; finally, the saints and the +worship due to them. The title of his manuscript was <i>De Theologia +Romano-Catholica quae Reformatorum</i> + +<span class="pagenum"><a id="page424" name="page424"></a>[424]</span> + + <i>aetate viguit, ante-Tridentina</i>. +The work was successful, and received high praise from the faculty of +theology. It was said, however, that the author was too impartial—<i>nimis +justus</i>—towards Catholicism. This qualification was added at the request +of Hengstenberg, who did not like too well the favourable notice given of +Catholic writers. And yet notwithstanding all this, Dr. Laemmer was still +far from being a Catholic. He himself tells us that at most he had arrived +at the position held by Leo. On the 3rd of August, 1856, he received the +prize, and had the satisfaction of learning at the same time that his +memoir was accepted as the dissertation required for the license. In +a few days he passed the <i>rigorosum</i>, and in the same month made his +public disputation, taking for the theme of his introductory discourse +St. Bernard's work, <i>De consideratione</i>. He received his license, +and immediately left Berlin for the country to recruit his shattered +health. In the country he preached frequently, wrote an analysis of +G. Voigt's <i>Pius II. and his age</i>, and a dissertation on the doctrine +of justification, held by the Catholic theologian, Contarini, in which +he now admits he was mistaken as to his estimate of the sentiments of +that divine. Returning to Berlin with renewed health, he was appointed +to give religious instruction, and to teach Hebrew in the Frederic +Gymnasium. It must have been a difficult task for one perplexed in mind +as M. Laemmer was, to undertake the religious instruction of a body +of young men at the very doors of the University of Berlin. Among his +youthful hearers he found open infidelity, rationalism, the doctrines of +Schleiermacher, Pietism, confessionalism, in one word, each class was +a miniature copy of the Protestant world around. But he did not swerve +from the path of duty. He boldly set before them, as the central truth +of religion, the Man-God dying on the cross for the world. In vain did +his hearers bring forward the pretended results of modern criticism, +and natural explanations of supernatural facts; M. Laemmer insisted +with energy upon the credibility and the inspiration of S. Scriptures, +and on the miracles and prophecies narrated in them. He also made it his +duty to lead his charge to love and practise prayer. In spite of their +resistance he obliged even the higher classes to recite the Decalogue and +the Apostles' Creed; and he was consoled by seeing his firmness rewarded +by the happiest results. At Easter, 1857, he passed his examination +for the doctor's degree, having chosen for the subject of his theme +Pope Nicholas I. and the Court of Byzantium. Again he was successful: +Lehnerdt, to whom he had dedicated his thesis, observed to him with +great gentleness that he was not far from Hurter's idea of the Papacy. +And in truth this last labour had brought him much nearer to the Church +by reason of the brilliant light it cast on the character + +<span class="pagenum"><a id="page425" name="page425"></a>[425]</span> + + and office of +the Papacy in Christianity. In 1857 he found time to publish a new edition +of St. Anselm's <i>Cur Deus homo</i>, and to write a paper on the conversion +of Herman of Kappenburg. In June 1858 he revised for the press his +treatise on the ante-Tridentine theology. In preparing the revision he +made a study of modern Catholic works on history, dogma, moral and canon +law. He became familiar with the Roman Breviary, to which his attention +had been called by the attempt made by a Protestant minister to form a +Lutheran Breviary. He also read and admired Cardinal Wiseman's <i>Fabiola</i>. +</p> +<p class="quote"> + "I now understood the <i>Memorare</i> and the <i>Sub tuum</i>; I began + to recite the <i>Ave Maria</i>, to salute together with the angel + the Mother of my God, to seek her compassion, that she might + obtain for me grace to be completely enlightened, and to enter + into the Saviour's one fold. The sting of doubt tormented me + unceasingly; on my knees, before my crucifix in my lonely chamber, + I experienced the most painful struggles. As I had ever preserved + such fragments of Christian truth as the Reformers had spared, + and as for many long years I had occupied myself with the solution + of the leading questions in philosophy and theology, it appeared + to me very hard to submit my reason to the yoke of faith. But + prayer removed all these obstacles, and when soon after I came + to knock at the door of the Church, I found it easy to assent + to all the truths that were proposed to my belief" (p. 163). +</p> +<p> +With many other Protestants, he assisted at the exercises of a mission +given at Berlin by the Jesuit Fathers, and reaped therefrom much +benefit. In July, 1858, he received permission from the minister of +worship to explore the libraries of Germany and northern Italy, to +collect such manuscripts of Eusebius as might be found, with a view +to a new revision of the text of that historian. He visited Leipsic, +Dresden, Vienna, Venice, Padua, Milan, and Munich. At Dresden, Wolfgang de +Goethe took him to be a Catholic priest. At Venice he met with F. Ignazio +Mozzoni, of the order of St. John of God, author of a remarkable history +of the Church, and was edified by the piety and the literary activity of +the Mechitarists. The intercourse he had with Catholic ecclesiastics, and +the sight of Catholic ceremonies and rites, were of signal service to him +by removing unfavourable impressions. Among other details he tells us: +</p> +<p class="quote"> + "I shall never forget a certain Irish Dominican, the very type of + a perfect religious, who aroused in me profound emotions by the + account he gave me of the sad condition of his fellow-countrymen, + crushed by English rule" (p. 191). +</p> +<p> +His scientific mission was finished at Munich, whither he + +<span class="pagenum"><a id="page426" name="page426"></a>[426]</span> + + returned from +his long journey still a Protestant. But the end was at hand, and we must +allow him to describe it in his own words: +</p> +<p class="quote"> + "After leaving Munich, I continued for some weeks to suffer + great anguish of mind. At length the decisive hour came, and + the sun of grace had completed the work of my enlightenment. I + decided to become a Catholic on the 14th of October, 1858, the + feast of St. Theresa, whose powerful intercession strengthened + my weakness. I communicated my resolutions to the minister + of worship and to the faculty of theology of Berlin, and I + requested my bishop—the Bishop of Ermland—to receive me into + the bosom of the Roman Catholic Church, in which, after long + and painful struggles, I had at length recognized the depositary + of the truth, and the legitimate spouse of the Son of God: thus + would my heart be at peace. 'Glory and praise', said my letter, + 'to our Lord Jesus Christ, who has enabled me to surmount all + obstacles, who has graciously heard my prayers, who has had pity + on me, who has broken my chains, who has scattered the darkness + that hung over me, who has shown me the path to the fold. Since + conscientious investigations have proved to me that the so-called + Reformation of the sixteenth century has but disfigured the type + of the true Church of Jesus Christ, and that its principles, + far from being salutary, are essentially destructive and the + necessary cause of the effects which history has registered + during three centuries—that the Protestant confessions and their + apologists, instead of attacking the Church's genuine teaching, + do but distort it to insure an easy victory; since I am convinced + that the Reformers had neither the duty nor the right to attempt + a reform apart from and against the head of the Church and the + episcopate; that the religious divisions of our age are caused + by the refusal to submit to the Church and return to the centre + whence we departed in the sixteenth century; since the historical + development of the Church has been proved to me unbroken down to + the present day; since I have learned to justify and love her + doctrine, her morality, and her worship; from the day on which + the grace of God has permitted me to be convinced of these truths, + my return to the Catholic Church has become a matter of necessity, + and it is only by a public confession of my faith that I can hope + to regain tranquillity of conscience, that peace of the heart + which the world cannot give, nor yet, in spite of all its fraud + and anger, can ever take away'". +</p> +<p> +It is needless to add that the Bishop of Ermland acceded to this +touching request. On St. Catherine's Day, during the jubilee of 1858, +Dr. Laemmer made his profession of Catholic faith, and received the +sacraments of baptism and the Eucharist. Towards the end of the same year +he was admitted to the diocesan seminary of Ermland, where he received +confirmation, tonsure, and holy orders. Soon after his ordination he +was sent to Rome. Several valuable works on subjects of ecclesiastical +history have + +<span class="pagenum"><a id="page427" name="page427"></a>[427]</span> + + since appeared from him, and much is still expected at his +hands.<a href="#note-17" name="noteref-17"><small> 17</small></a> In the bosom of the Catholic Church, his doubts dispelled, +his heart at peace, well indeed may he love to repeat with joy and +gratitude—<i>Misericordias Domini in aeternum cantabo!</i>—(Ps. xxxii., 21). +</p> + +<div><a name="h2H_4_0004" id="h2H_4_0004"><!-- H2 anchor --></a></div> + +<div style="height: 4em;"><br /><br /><br /><br /></div> + +<h2> + TWO ILLUSTRIOUS GRAVES. +</h2> + +<p> +We are happy to be the first to announce to the Irish public the discovery +of the exact spot wherein the remains of our great Irish chieftain, +Hugh O'Neill, repose, side by side with those of Archbishop Matthews. +</p> +<p> +This privilege we owe to the great kindness of Rev. Dr. Moran, the +distinguished Vice-Rector of the Irish College of St. Agatha, Rome, +who has permitted us to anticipate the publication of the second part +of the first volume of his <i>History of the Catholic Archbishops of +Dublin since the Reformation</i>, in which the event is described. Of the +volume itself we shall soon have occasion to speak at some length. For +the present it is enough to say, that like each of Dr. Moran's other +works, it has the great merit of being a work for the times. His <i>Life +of Archbishop Plunkett</i>, and his <i>History of the Irish Persecutions</i>, +were valuable, no doubt, for the light they cast on an important epoch, +and for the proof they afforded of our forefathers' constancy in the +faith. Far more valuable, however, than these are Dr. Moran's <i>Essays on +the Origin, Doctrines, and Antiquities of the Irish Church</i>, in which, +with an extraordinary lucidity of reasoning and a singular amount of +erudition, he answers all the arguments and refutes all the theories +of modern Protestant writers and lecturers, who have undertaken the +hopeless task of proving that the religion of the early church of our +fathers was identical with + +<span class="pagenum"><a id="page428" name="page428"></a>[428]</span> + + that which had its origin in the corruption +and cruelty of Henry VIII. and his daughter Elizabeth, and which, as +far as it has extended, was introduced into Ireland by fire and sword +and the most cruel penal laws. Any one who reads Dr. Moran's essays +will admit that not only Whiteside and Napier, who have ventured to +lecture on the ancient doctrines of the Irish Church, with which they +were altogether unacquainted, but also some learned antiquarians who +have treated of the same subject, were quite astray in their views, +and had no solid arguments on which to ground their opinions. +</p> +<p> +Our first extract is taken from the life of the venerable Archbishop, +Dr. Matthews, who governed the see of Dublin in a most critical and +disastrous period, from the 2nd May, 1611, to the 1st of September, 1623, +when he died an exile in Rome. This extract is found at page 262, and +gives an account of the persecutions to which Catholics were subjected +in the reign of James I., who was supposed to be less hostile than his +predecessor Elizabeth: +</p> +<p class="quote"> + "The greater part of the treatise of Dr. Roothe, entitled Analecta, + is taken up with details of the sufferings of our Church at this + sad period. The chief facts, however, which he commemorates are: + (1) that the fines levied in the county Cavan, in 1615, for the + mere crime of not assisting at Protestant service, amounted to + more than eight thousand pounds; (2) that when some of the poor + Catholics of the county Meath, who were unwilling to pay this tax, + fled from the cruel collectors of it into the caverns and mountain + recesses, furious bloodhounds were often let loose in pursuit of + them, followed by the sheriff and his posse of soldiers, equally + furious and unrelenting; (3) that the Protestant authorities had + constant recourse to ecclesiastical censures, in consequence of + which, great numbers of Catholic merchants and artificers were + thrown into prison, and reduced to extreme poverty and distress; + (4) that those who happened to die whilst under the ban of these + Protestant censures, were denied Christian burial, and thrown + into graves dug in the highways, where, to increase the ignominy, + stakes were driven through their bodies.<a href="#note-18" name="noteref-18"><small> 18</small></a> +</p> +<p class="quote"> + "More interesting to the reader than all these narratives, will + probably be the sketch of the sufferings of Ireland from the pen + of the archbishop himself,—a sketch drawn up with special care + by Dr. + +<span class="pagenum"><a id="page429" name="page429"></a>[429]</span> + + Matthews, in 1623, and presented by him to the Sacred + Congregation of Propaganda.<a href="#note-19" name="noteref-19"><small> 19</small></a> He thus writes:— +</p> +<p class="quote2"> + "'Although from the very commencement of the schism we have + been constantly in the battle-field, and, with the exception of + the momentary repose enjoyed during the reign of Catholic Mary, + have been unceasingly exposed to the attacks of our persecutors, + yet so severe are their late assaults, that, in comparison, + all their preceding efforts sink into insignificance. Of this + persecution I myself have been a witness and a sharer, and I + shall briefly commemorate a few of its chief heads. +</p> +<p class="quote2"> + "'Some years ago the heretics strained every nerve to introduce + into Ireland those laws which the English parliament enacted + against the Catholics of England, and to resuscitate the penal + code which had been surreptitiously passed at the beginning + of Elizabeth's reign. A parliament was summoned to attain + these ends. The government again sought by every art and + violence to secure the election of English or Scotch heretical + soldiers. Lest our Catholics might prevail by their numbers, new + English and Scotch colonies were planted, and endowed with the + privilege of representation. Moreover, a number of titles were + conferred on various heretics, whilst the remonstrances of the + Catholics were unheeded. Nevertheless, no counsel can prevail + against the Lord. All the heretical efforts were fruitless; + and so strenuously did the Catholics defend their sacred cause, + that their adversaries did not dare even to propose the penal + statutes. The heretics had then recourse to royal prerogative, + that thus, without any form of law or justice, they might riot + against the Catholics; and so violent is the storm of persecution + which they have thus excited, that it almost baffles description. +</p> +<p class="quote2"> + "'1. All Catholics are removed from the administration of + affairs, and even the smallest offices are given to heretics + and schismatics, who may with impunity persecute the Catholics + according to their fancies. +</p> +<p class="quote2"> + "'2. No Catholic can hold property throughout the entire kingdom; + everything is seized on by heretical colonists, and the ejected + Catholic proprietors cannot even live as servants on those lands + of which they are the masters by hereditary right. For the + heretics have learned by experience that there is no people in + the world so attached to the faith of their fathers as are the + Irish, in defence of which they often had recourse to arms, and + risked their fortunes and lives. Seeing, therefore, that penal + laws could not suffice to destroy their devotion to the Catholic + religion, they had recourse to new arts, and by a disastrous + counsel commenced to fill the country with English and Scotch + colonies; whilst at the present time, in consequence of the + treaties entered into with the continental states, the Irish can + hope for no assistance from other powers. Thus, then, + +<span class="pagenum"><a id="page430" name="page430"></a>[430]</span> + + the natives, + though unaccused of any crime, are, without colour of justice, + without any feeling of humanity, without any fear of Him who will + punish the oppressors, expelled from the homes of their fathers + and from their hereditary estates. Sometimes they are driven + to other parts of the kingdom, where small portions of land + are assigned to them for their maintenance; sometimes they are + compelled to fly from the island, and seek support by entering + the armies of the Continent. Heretics being thus introduced into + the Catholic lands, a great part of the kingdom is polluted with + their sacrilegious impieties; and unless God may avert the dire + calamity, the ancient faith will be banished from the whole + island. As this evil is propagated by brute force, and as our + people have neither skill nor power to cope with our enemies, + we must wholly rely for its remedy on the mercy of God. +</p> +<p class="quote2"> + "'3. Ministers and preachers were sought out everywhere in + Scotland and England, and sent hither to pervert our Catholics. +</p> +<p class="quote2"> + "'4. All benefices and other ecclesiastical property were, from + the beginning, seized on by the heretics. In each diocese there + is a pseudo-bishop, and in each parish a pseudo-minister. +</p> +<p class="quote2"> + "'5. The Catholics are compelled to repair, for heretical worship, + the churches and chapels which these iconoclasts themselves + had destroyed. +</p> +<p class="quote2"> + "'6. The pseudo-clergy not only seize on all the revenues, but + exact payment for the sacraments of baptism and marriage, even + when they are administered by the Catholic priests; the sum thus + exacted sometimes amounts to four guineas or more, according to + the will of the Protestant ministers, who make no account of the + poverty and misery of the people. In addition to these exactions, + a salary was lately assigned to a certain heretic, to be levied + on the births, marriages, and deaths of the Catholics. +</p> +<p class="quote2"> + "'7. Four times in the year questors are appointed to explore + the Catholics throughout the whole kingdom, and impose fines + on all who absent themselves from the heretical sermons and + communion. As this fine is not defined by law, the judges and + questors display great earnestness and avarice in exacting it, + through hatred of our holy religion. +</p> +<p class="quote2"> + "'8. On each Sunday, each Catholic father of a family is obliged + to pay a pecuniary fine for himself and for each Catholic member + of his family. This fine is exacted without mercy even from the + poorest labourers. +</p> +<p class="quote2"> + "'9. The pseudo-bishops have introduced a new system + of excommunicating, forsooth, the Catholics; from which + excommunication the Catholic cannot be freed, except by + recognizing the spiritual authority of these bishops, and thus + sacrificing their own faith. Those thus excommunicated are liable + to arrest; and should they die, are interred in unconsecrated + ground. +</p> +<p class="quote2"> + "'10. Those who assist at Mass, incur a penalty of one hundred + marks. +</p> +<p class="quote2"> + "'11. All our gentry and nobility are obliged to send their heirs + to be educated and perverted in England. +</p> + +<p><span class="pagenum"><a id="page431" name="page431"></a>[431]</span></p> + +<p class="quote2"> + "'12. None of the nobility are now allowed to succeed to their + paternal inheritance, without first taking the oath of royal + supremacy: otherwise they and their posterity are deprived of + their revenues, and thus the dreadful alternative is presented + to them of perversion or poverty. +</p> +<p class="quote2"> + "'13. It is interdicted to the Catholics to teach school either + in public or in private; on the other hand, heretical masters + are hired in every diocese, and paid from the revenue of some + benefices, to pervert our youth and imbue them with heresy. In + fact, the heretics have obstructed every avenue by which our youth + could receive instruction in this kingdom; and by their severe + penalties and rigorous searches, they seek to render it impossible + for any Catholic teacher to remain in the country. Moreover, + having created a university in the city of Dublin, the seat of + the viceroy and the capital of the whole kingdom, they employ + every artifice to attract our children to its schools. Indeed, + they could not possibly devise any scheme more iniquitous than + that of thus corrupting our youth. +</p> +<p class="quote2"> + "'14. The Catholic cities are deprived of their ancient liberties, + privileges, and rights, and are reduced to the rank of towns, + unless they elect heretics as their mayors and aldermen, or, + at least, select such persons as the heretics approve of, as + lately happened to the city of Waterford, which holds the second + place in the kingdom for its strength and opulence'". +</p> +<p> +The second extract is the last appendix to the volume. It gives us the +epitaphs of Hugh O'Neill and Dr. Matthews, which are now published for +the first time. +</p> +<p class="quote"> + <i>Epitaph of the Most Rev. Eugene Matthews, Archbishop of Dublin.</i> +</p> +<p class="quote"> + "This volume was already in type, when we were fortunate enough + to meet with the original epitaph which marked the last resting + place of the illustrious Archbishop Matthews. +</p> +<p class="quote"> + "Near the summit of the Janiculum, in the city of Rome, stands + the well known church of San Pietro-in-Montorio. It contains many + treasures of art, and its paintings retail the names of Raffaelle, + Michael Angelo, Pinturicchio, Vasari, and other great masters. + More dear to the Christian pilgrim is the adjoining shrine, + which guards the clay in which was set the cross of the Prince + of the Apostles. +</p> +<p class="quote"> + "It was in this church that the last princes of Tyrone and + Tyrconnel were interred. In the second row of tombs with which + the pavement of the church is lined, the Irish traveller will + find without difficulty the epitaph of Hugh baron of Dungannon, + who died in September, 1609, and of the two O'Donnells, who died + in the autumn of 1608.<a href="#note-20" name="noteref-20"><small> 20</small></a> It is known that Hugh O'Neil, earl of + Tyrone, was also interred here; but hitherto his tomb has been + sought for in vain. The archives of the adjoining monastery, + however, have at length come to + +<span class="pagenum"><a id="page432" name="page432"></a>[432]</span> + + our aid. The last great Irish + chieftain expired in the Palazzo Salviati, on the 20th of July, + 1616, and the register of San Pietro-in-Montorio marks the 24th of + July, 1616, as the day on which his remains were, with princely + pomp, laid within its vaults. This same register further tells + us that his epitaph, now wholly obliterated, held <i>the first place + in the third row</i> of tombs which mark the pavement of the church, + and that it consisted of the simple record: +</p> +<p class="center"> + D. O. M.<br /> + HIC QUIESCUNT OSSA<br /> + HUGONIS PRINCIPIS O'NEILL. +</p> +<p class="quote"> + "It was alongside the tomb of Hugh O'Neil that Eugene Matthews, + archbishop of Dublin, reposed in death. His epitaph, says the + register of the church, holds <i>the second place in the third + row of tombs</i>. The slab which corresponds with this indication + now only retains some faint traces of letters here and there, + it being impossible to decipher even one word of its original + inscription. Here again the church register comes to our aid; it + tells us that the following was the inscription on Dr. Matthews' + tomb: +</p> +<p class="center"> + D. O. M.<br /> + EUGENIO MATTHEI, ARCHIEPISCOPO DUBLINENSI,<br /> + DOCTRINĆ CLARITATE NATALIUM SPLENDORE,<br /> + FIDE IN DEUM PIETATE IN PATRIAM SINGULARI<br /> + QUI POSTQUAM SOLLICITI PASTORIS,<br /> + DIUTURNO AC DIFFICILI TEMPORE IN HIBERNIA,<br /> + NUMEROS OMNES ADIMPLESSET,<br /> + SUB GREGORIO XV., ROMAM VENIT,<br /> + UBI AB OPTIMO PONTIFICE BENIGNE HABITUS,<br /> + DUM PATRIĆ SUĆ NEGOTIA PROMOVERET,<br /> + EXTREMUM DIEM CLAUSIT KAL. SEPT. 1623. +</p> +<p class="quote"> + "Thus, as Dr. Matthews was closely allied by blood with the + families of Tyrone and Tyrconnel; as he in youth shared with them + the perils of the Catholic camp; as, when bishop of Clogher, he + enjoyed with them the hospitality of the great pontiff, Paul V., + in the Salviati Palace, Rome; so was he destined to be united + with them in death, and to repose with them beneath the shadow + of St. Peter's dome, amidst the sanctuaries and shrines of the + Eternal City. We cannot better conclude than with the words of + the Four Masters, when registering the death of Hugh O'Neil: + 'Although he died far distant from Armagh, the burial place of + his ancestors, it was a manifestation that God was pleased with + his life; for the place in which God granted him to be buried + was Rome, the capital of the Christians'". +</p> + +<p><span class="pagenum"><a id="page433" name="page433"></a>[433]</span></p> + +<div><a name="h2H_4_0005" id="h2H_4_0005"><!-- H2 anchor --></a></div> + +<div style="height: 4em;"><br /><br /><br /><br /></div> + +<h2> + LITURGICAL QUESTIONS. +</h2> + +<p> +In the last number of the <i>Record</i> we laid down some rules for the +convenience and guidance of the clergy in determining what mass is to +be said on the occasion of marriage. We did not, however, point out +the cases in which the nuptial benediction cannot be given, and when +the mass pro sponso et sponsa cannot be said. The Roman Ritual has the +following words:—"Caveat etiam parochus ne quando conjuges in primis +nuptiis benedictionem acceperint, eos in secundis benedicat, sive mulier +sive etiam vir ad secundas transeat. Sed ubi ea viget consuetudo ut +si mulier nemini unquam nupserit, etiamsi vir aliam uxorem habuerit, +nuptiae benedicantur, ea servanda est. Sed viduae nuptias non benedicat, +etiamsi ejus vir nunquam uxorem duxerit". It is clear from these words +that the nuptial benediction is not to be given, nor is the mass pro +sponso et sponsa, to be said, in case a widow is to be married. +</p> +<p> +This will appear still more evident from two decrees of the Sacred +Congregation of Rites bearing on this subject:— +</p> +<p> +No. 4150.—Quaer. 4ş "Si mulier esset vidua debetne omitti missa +pro sponso et sponsa et omittendae sunt benedictiones infra eam +descriptae post orationem Dominicam et Ite missa est?" +</p> +<p> +Ad. 4.—"Si mulier est vidua non solum debet omitti benedictio +nuptiarum, sed etiam, missa propria pro sponso et sponsa. Die 3 +Martii, 1761". +</p> +<p> +And again on the 31st of August, 1839, the following questions were +answered:— +</p> +<p> +1. Quando nuptiae celebrantur tempore Adventus vel Quadragesimae debetne +fieri commemoratio missae pro sponso et sponsa per Collectam Secretam, +et Post communionem? +</p> +<p> +2. Licetne recitare supra sponsos preces seu orationes in missali positas +post orationem Dominicam et Ite missa est? +</p> +<p> +3. Quando praedictae orationes non sunt recitatae in missa nuptiarum, +debentne recitari extra missam elapso tempore prohibito? +</p> +<p> +Quae singula dubia sedulo de more perpendentes Eminentissimi et +Reverendissimi patres sacris tuendis Ritibus praepositi in ordinario +Coetu ad Quirinale subsignata die coadunati, auditaque fideli relatione +ab infrascripto secretario facta respondendum censuerunt: serventur +Rubricae Missalis ac generalia memorata Decreta quibus edicitur ut +quoniam temporibus ab Ecclesia vetitis, locum haberi nequit solemnis +benedictio nuptiarum, ita pariter inhibetur commemoratio pro sponso +et sponsa in Missa occurrente neque orationes resumendae extra missam +tempore prohibito jam elapso. +</p> +<p> +Atque ita rescripserunt, declararunt ac servandum omnino mandarunt. +Die 31 Augusti, 1839. +</p> + +<p><span class="pagenum"><a id="page434" name="page434"></a>[434]</span></p> + +<p> +We shall now proceed to answer other questions which were some time since +sent to us by a much respected and zealous clergyman in connexion with +the administration of marriage. +</p> +<p> +1. In what part of the church are the spouses to take their places? are +they to stand or kneel during the ceremony? +</p> +<p> +2. Is the surname to be repeated in the ceremony? +</p> +<p> +3. Is the ring to be put from finger to finger or on the ring finger at +once, as laid down in Roman Ritual? +</p> +<p> +4. How much of the Ritus Pontificalis of marriage ought a priest to +adopt? for instance can he use a cope? +</p> +<p> +5. Is a lighted candle, and how many, to be used at the marriage ceremony, +or in blessing holy water, etc.? +</p> +<p> +In answer to the first question, we beg to say that the Roman Ritual +simply says: "Matrimonium in Ecclesia maxima celebrari decet". It was +quite unnecessary to say more, inasmuch as the Ritual lays down that the +spouses are to assist at mass and to approach Holy Communion. When these +particulars are observed, the spouses should, of course, occupy a place +near the altar, and even in case there should be no mass, it appears to +us quite proper that they should contract marriage at the altar, while +we cannot point out the precise place, as the Rubrics of the Ritual do +not enter into further details. With regard to the kneeling, the Ritual +says nothing: we think, however, that the practice of allowing them to +stand while expressing their mutual consent, and kneeling down at the +words <i>Ego conjungo vos</i>, etc., may safely be followed. This practice +is indicated in some Rituals: "Ac primo sponsum interreget stantem ad +dextram mulieris", and in the Roman Pontifical, "Muliere ad sinistram +viri stante". The Roman Ritual does not mention these details. +</p> +<p> +It is not at all necessary to repeat the surname in the ceremony. +Baruffaldi, in his "Commentaria ad Rituale Romanum", has the following +words: "Post nomen non utique est necessarium addere cognomen gentilitium +quia per verba illa <i>hic praesentem</i> satis indicatur quinam sit illa +de quo agitur. Nihilominus ad abundantiam nonnulli solent addere +quoque cognomen prosapiae et nomina parentum illorum qui contrahunt ad +evitandum omnem errorem circa personam". Baruffaldi, <i>de Matrimonio</i>, +tit. xlii. The Roman Ritual certainly appears to state that the ring +is to be placed on the ring finger at once, and so does the Pontifical; +however, it is to be remembered that other Rituals do not contradict this, +but they would appear rather to explain the manner of observing what is +prescribed in the Roman Ritual by moving it from finger to finger, and +reciting the words at the same time as pointed out in the Ritual. Our +respected correspondent, when proposing these questions for the very +laudable purpose of securing uniformity of practice + +<span class="pagenum"><a id="page435" name="page435"></a>[435]</span> + + in so important +a matter, must recollect the words of the Roman Ritual: "Caeterum si +quae provinciae aliis, ultra praedictas, laudabilibus consuetudinibus +et caeremoniis in celebrando matrimonii sacramento utantur, eas +sancta Tridentina synodus optat retineri". On which words Baruffaldi, +commenting, says: "Cum Ecclesia Catholica delere introductas et per +longa saecula approbatas caeremonias, impossibile iudicaverit, illas +quodammodo retineri laudavit, optavitque dummodo sint vere laudabiles +et merae consuetudines, non autem ritus sacramentales sacramentum +deformantes". Hence, we should not be surprised if in different countries +and even in different districts a diversity of practice exist in regard +to details, "quae substantiam sacramenti non laedunt nec pietatem +offendunt". At the same time, however, it is but right that we should +observe the rubrics of the Ritual, as, the more accurate we are in +doing so, the greater will be the uniformity of practice, which is +most desirable. +</p> +<p> +The principles which we have laid down will enable us to answer question +4. We should not consider the pastor deserving of censure for using a +cope on a very solemn occasion, though undoubtedly there is no mention +made of it in the Ritual, whereas it is prescribed in the Pontifical for +a Bishop; and, as a direct answer, we should be disposed to state that +a priest may adopt as much of the Ritus Pontificalis as is consistent +with the due observance of the Ritual. The priest ought to be guided by +the Ritual, while he leaves to the bishop the observance of the Ritus +Pontificalis as laid down in the Roman Pontifical. +</p> +<p> +We now proceed to answer the fifth and last question. The Rubrics require +lighted candles in the blessing of the ashes, palms, and candles; but in +the blessings referred to in the proposed question, the use of candles +is not prescribed, though we think it would be very becoming to have +lighted candles at a marriage even when there is no mass. +</p> +<p> +Nothing, however, is better calculated to edify and to impress the +faithful with a sense of the dignity and character of the great sacrament, +as it is called by St. Paul, in Christ and in the Church, than the holy +sacrifice of the Mass; and hence the Holy Catholic Church, anxious to +invest it with all possible solemnity, exhorts the married couple to +prepare for its reception by confession and communion, and has appointed +a special mass for the purpose; and accordingly we find that here in +Ireland, even in the times of persecution, the nuptial benediction +and mass were prescribed by Dr. Matthews, Archbishop of Dublin, and +his suffragans, in a provincial synod at Kilkenny, in the year 1614. +"Si quando contigerit, parochum aliquos matrimonialiter conjungere, non +habitâ tunc opportunitate impertiendi illis nuptialem benedictionem, +quae infra missarum solemnia dari solet, moneat + +<span class="pagenum"><a id="page436" name="page436"></a>[436]</span> + + verbis gravibus +contrahentes, ne ante hujusmodi a se ipso, et non alio sacerdote, +acceptam benedictionem, in eadem domo cohabitent, et multo minús, +matrimonium consummare praesumant. Similiter sponsos de futuro moneat, +ut a nimia familiarite caveant, et ne se ullatenus carnaliter cognoscant, +donec matrimonium de praesenti contraxerint, et benedictionem nuptialem +(prout dictum est) obtinuerint"—(<i>Vide</i> Dr. Moran's <i>History of the +Archbishops of Dublin</i>, vol. i. p. 453, which contains all the statutes +of that synod). With the same view we thought it well to publish some of +the decrees having reference to the nuptial mass, by which it is easily +seen how the dignity of this sacrament has been upheld by the Church, +while the system introduced by governments in other countries would +have the effect of degrading it to the level of a mere civil contract, +and depriving it of the blessing and sanction of heaven. If we shall +have succeeded in an humble way in showing the dignity of the marriage +contract by the wise rules and discipline established by the Catholic +Church, we will have performed a work agreeable, we are sure, to the +readers of the <i>Record</i>, and attained at least one of the objects aimed +at by its conductors. +</p> + +<div><a name="h2H_4_0006" id="h2H_4_0006"><!-- H2 anchor --></a></div> + +<div style="height: 4em;"><br /><br /><br /><br /></div> + +<h2> + CORRESPONDENCE. +</h2> + +<p class="center"> +[The Editors are not responsible for the statements made by +correspondents.] +</p> +<p class="center"> +<i>To the Editors of the Record.</i> +</p> +<p class="quote"> + <span class="sc">Reverend Gentlemen</span>, +</p> +<p class="quote"> + Since you have been kind enough to set aside a portion of the + <i>Record</i> for the insertion of correspondence upon theological and + liturgical subjects, I trust that you will allow me to offer a few + remarks upon a letter which has appeared in the number<a href="#note-21" name="noteref-21"><small> 21</small></a> for the + present month, regarding the method of applying for dispensations + <i>in gradu inaequali consanguinitatis</i>. Your correspondent justly + considers that the question is of great importance, and hence + it may be well to call attention to some inaccuracies which, + if uncorrected, would neutralize the good effects of his "hint + to fellow-labourers in the vineyard". +</p> +<p class="quote"> + 1. The question of which Gury treats at page 594, is the necessity + of mentioning the gradus <i>propior</i>, and not the gradus <i>remotior</i>, + as stated in your correspondent's letter. +</p> + +<p><span class="pagenum"><a id="page437" name="page437"></a>[437]</span></p> + +<p class="quote"> + 2. According to the opinion now almost universally received, + this necessity does not exist—so far as the <i>validity</i> of the + dispensation is concerned—except when the gradus propior is the + gradus <i>primus</i>, which should be always mentioned, whether it + concurs with the second, third, or fourth; and your correspondent + is quite correct in stating that a misapprehension of the + meaning of a constitution of Benedict XIV. has led St. Liguori + to adopt an opinion completely at variance with this. But it + is manifest that the Saint's mistake has not been "inserted in + the very latest editions of the works on moral theology most in + use at present—such as those of Gury and Scavini"; for, while + St. Liguori <i>extends</i> the necessity to all those cases in which + the first <i>or second</i> degree concurs with another more remote + (<i>Theol. Mor.</i>, lib., n. 1136), Gury falls into the opposite + extreme by maintaining that in consanguinitate inaequali, even + the <i>first</i> degree need not be mentioned, except when it concurs + with the <i>second</i> (Gury, <i>Theol. Moralis</i>, 13th ed., p. 594, + n. 867, <i>not</i> 876.) +</p> +<p class="quote"> + 3. Scavini certainly copied in the earliest editions of his work + the opinion of St. Liguori; but the mistake has been long since + corrected. In the Paris Edition of 1855, he says: "Declaravit + Benedictus XIV., Brevi <i>Etsi</i>, conjugium ... illicitum esse + sed non invalidum modo propinquitas non sit <i>primi</i> gradus + consanguinitatis vel affinitatis, scilicet mixti cum caeteris + <i>usque ad quartum</i> gradum"—t. 4, p. 503. I have examined several + editions which were published since the one from which I have + quoted, and in all these the same view is laid down. +</p> +<p class="quote"> + 4. Your correspondent states that the opinion of Gury was + adopted by Scavini. I think this statement is hardly correct. + Most certainly it is not correct with reference to any of the + editions of Scavini's works which are commonly used in Ireland. +</p> +<p class="quote"> + 5. In a late edition of Gury's work, which, I suppose, has not + yet fallen under the notice of your correspondent, the error in + n. 867 is corrected by the following note: "Invalidatur in genere, + dispensatio <i>si reticetur primus gradus</i> ... pro foro interno, + expressio propioris gradus non requiritur nisi sit primus". + <i>Editio tertia Germanica</i> n. 867, p. 465. +</p> +<p class="quote"> + 6. Cardinal Gousset undoubtedly followed the view of St. Liguori; + but the reference to his work should be t. 2, n. 865, <i>not</i> + n. 1136. +</p> +<p class="quote"> + 7. In conclusion, I may remark that the theory suggested by your + correspondent as a possible explanation of St. Liguori's mistake, + does not appear to be admissible. The constitution <i>Etsi Matr.</i> + had reference indeed to a case in which two impediments existed; + and the Pope declared that the marriage was invalid, because no + mention had been made of the <i>double</i> impediment in the petition + for the dispensation. He explained, however, at + +<span class="pagenum"><a id="page438" name="page438"></a>[438]</span> + + some length + that the invalidity was caused by this defect alone, and that + no difficulty would have arisen in case there had been but + one impediment—relationship in the third and fourth degrees, + although the dispensation had been granted for the fourth without + any mention of the third. +</p> +<p class="quote"> + Amongst other reasons for this decision, he speaks of the + common consent of theologians, who agree that in the case of + a relationship in the <i>third</i> and <i>fourth</i> degrees, it is not + necessary to mention the <i>gradus propinquior</i> when seeking the + dispensation. +</p> +<p class="quote"> + There can be no doubt that it was this passage which induced + St. Liguori to conclude that if the gradus propinquior were the + <i>first</i> or <i>second</i>, it should be expressed in the petition. +</p> +<p class="quote"> + He could hardly have committed such a mistake as to suppose that + <i>duplex</i> impedimentum, meant an impediment of consanguinity in + the <i>second degree</i>. It is evident that he did not fall into this + error, for immediately afterwards, when discussing the question + regarding a <i>duplex impedimentum</i> (n. 1138), he adopts the opinion + of Benedict XIV. on this subject, quoting the same constitution, + <i>Etsi</i>, in support of his view. +</p> +<p class="quote"> + I remain, Reverend Gentlemen, respectfully yours, +</p> +<p class="quote" style="text-align: right;"> + <span class="sc">Dublinensis</span>. +</p> +<p class="quote"> + May 7th, 1865. +</p> + +<div><a name="h2H_4_0007" id="h2H_4_0007"><!-- H2 anchor --></a></div> + +<div style="height: 4em;"><br /><br /><br /><br /></div> + +<h2> + DOCUMENTS. +</h2> + +<h3> +DECREE OF THE SACRED CONGREGATION OF PROPAGANDA. +</h3> +<p class="center"> +I. +</p> +<p class="center"> +DECRETUM. +</p> +<p class="center"> +<i>S. Congregationis de Propaganda Fide habitae die 12 Aprilis, 1802.</i> +</p> +<p> +Quum nomine Archiepiscoporum, Episcoporum, et Vicariorum Apostolicorum +M. Britanniae S. Congregationi de Propaganda Fide proposita fuerint tria +quaesita, nempe: +</p> +<p> +I. An Episcopi, Archiepiscopi, et Vicarii Apostolici M. Britanniae, +qui facultatem habent a S. Sede Apostolica dispensandi cum Catholicis +in nonnullis impedimentis matrimonialibus, iis facultatibus valide et +licite uti possint in matrimoniis mixtis, nempe dispensandi cum parte +Catholica, quae parti acatholicae nubere velit. +</p> +<p> +II. An Episcopi Hiberniae, qui ex jurejurando in consecratione praestito +debent SS. Apostolorum limina singulis decenniis visitare, et status +propriae Dioecesis relationem presentare, initium decennii sumere debeant +a die propriae consecrationis, an primum decennium + +<span class="pagenum"><a id="page439" name="page439"></a>[439]</span> + + numerare a data<a href="#note-22" name="noteref-22"><small> 22</small></a> +constitutionis s. Memoriae Sixti V. quae incipit, "<i>Romanus Pontifex</i>" +et sic deinceps. +</p> +<p> +III. An dispensatio a SS. liminum visitatione, a Summo Pontifice Pio +VI., die 7 Maji 1798 Episcopis et Archiepiscopis Hiberniae impertita +cum clausula "<i>quamdiu praesentes rerum circumstantiae perduraverint</i>", +ad praesens cessaverit. +</p> +<p> +Eminentissimi Patres, referente R. D. P. Dominico Coppola, Archiepiscopo +Myrensi secretario respondendum esse censuerunt. +</p> +<p> +Ad I. Negative; et supplicandum esse Sanctissimo pro sanatione in radice +omnium matrimoniorum, quae cum hujusmodi dispensationibus ad haec usque +tempora contracta sunt: Iisque dandam esse instructionem anni 1774 ad +Episcopum Culmensem transmissam. +</p> +<p> +Ad II. Incipiendum esse primum decennium a die constitutionis summi +Pontificis Sixti V. quae incipit "<i>Romanus Pontifex</i>". Si vero Episcopi +circa ultimum decennii annum consecrati visitationem explere ac relationem +status suae Dioecesis transmittere nequeant, ab Apostolica S. Sede +prorogationem expostulent. +</p> +<p> +Ad III. Praedictam dispensationem cessasse. Datum Romae ex Ćdibus dictae +S. Congregationis die 20 Octobris 1802. +</p> +<p class="right"> + <span class="sc">S. Cardinalis Borgia</span>, Praefectus. +<br /> + <span class="sc">Dominicus</span>, Archiepiscopus Myrensis, Secretarius. +</p> +<p> +<span class="sc">Loco</span> ✠ <span class="sc">Sigilli</span>. +<br /> +(<i>Copia vera, Richardus Armacanus</i>). +</p> + +<p class="center"> +II. +</p> +<h3> +TWO DECREES OF THE PROPAGANDA, CONFERRING THE PARISH OF COOLOCK AND THE +PREBEND OF WICKLOW ON THE LATE MOST REV. DR. MURRAY, ARCHBISHOP OF DUBLIN. +</h3> +<p> +We publish those decrees to preserve them from the fate of many other +important documents. Being connected with the history of one of the most +illustrious prelates of the diocese of Dublin, they possess a peculiar +value and interest. The benefices referred to had devolved to the Holy +See, because Dr. Ryan, the previous incumbent, had been promoted to the +episcopal rank. +</p> +<p class="center"> +DECRETUM +</p> +<p class="center"> +<i>Sacrae Congregationis de Propaganda Fide.</i> +</p> +<p> +Quum per promotionem R. D. Patritii Ryan ad officium Coadjutoris in +Ecclesia Fernensi in Hibernia apud Sedem Apostolicam vacaverit Parochialis +Ecclesia de Coolock, Dioecesis Dublinensis cum adnexis, quam dictus +Patritius in titulum obtinebat, Sacra Congregatio ex potestate sibi facta +a Sanctissimo Domino Nostro Pio Divina Providentia P.P. VII. Lutetiae +Parisiorum, Parochialem + +<span class="pagenum"><a id="page440" name="page440"></a>[440]</span> + + Ecclesiam praefatam cum ei adnexis benignč +contulit Reverendo Domino Danieli Murray, Presbytero probitate doctrina, +ac zelo a R. P. D. Archiepiscopo Dublinensi commendato. +</p> +<p> +Datum Romae ex Ćdibus dictae Sacrae Congregationis die 26 Januarii 1805. +</p> +<p class="quote"> + <span class="sc">A. Card. Dugnani</span> Pro-Praef. +</p> +<p> +Dominicus Archiepiscopus <span class="sc">Myren.</span> Secretarius. +</p> +<p class="center"> +DECRETUM +</p> +<p> +<i>Sacrae Congregationis de Propaganda Fide.</i> +</p> +<p> +<i>Die 11 Martii 1805.</i> +</p> +<p> +Quum per promotionem R. D. Patritii Ryan ad officium Coadjutoris Ecclesiae +Fernensis in Hibernia vacaverit et adhuc vacet Canonicatus, sive Praebenda +de Wicklow, quam dictus Patritius obtinebat in Majori Ecclesia Dublinensi, +Sacra Congregatio, utendo facultatibus sibi tributis a Sanctissimo Domino +Nostro Pio, Divinâ Providentia P.P. VII. durante ejus absentia ab Urbe, +dictum Canonicatum, sive Praebendam de Wicklow cum omnibus juribus, +et pertinentiis suis benignč contulit R. D. Danieli Murray Presbytere +Saeculari viro doctrina, ac Religionis zelo, caeterisque virtutibus a +R. P. D. Archiepiscopo Dublinensi specialiter commendato. +</p> +<p class="quote"> + <span class="sc">A. Card. Dugnani</span> Pro-Praef. +</p> +<p> +Dominicus Archiepiscopus <span class="sc">Myren</span>. Secretarius. +</p> +<p class="center"> +III. +</p> +<h3> +LETTER OF THE IRISH BISHOPS TO THE PROPAGANDA, 1801. +</h3> +<p class="center"> +<i>Dublino 19 Novembre 1801.</i> +</p> +<p> +I Metropolitani e Vescovi d'Irlanda sotto descritti amministratori del +Collegio di S. Patrizio adunati qui, letto il grazioso biglietto di +Monsignore Secretario di Propaganda indirizzato al Padre M. Concanen +sotto il di 7<a href="#note-23" name="noteref-23"><small> 23</small></a> Agosto prossimo passato, lo pregano d' umiliare loro +profondissimo divoto rispetto e venerazione alla Santita di Nostro +Signore, a cui professano la piu viva riconoscenza per la paterna sua +sollicitudine ed attenzione ai loro interessi e doveri. +</p> +<p> +Quanto al consaputo piano ideato dal Governo Brittanico in supposto +vantaggio della Ecclesiastica Gerarchia in Irlanda, Monsignore Segretario +č giŕ informato dei loro Sentimenti dal dettagliato riscontro che +ne diede L'Arcivescovo di Dublino all' Emo Signor Cardinale Borgia, +Pro-Prefetto allora della S. Congregazione: Dichiarano ora che non +adotteranno verun piano che non sia conforme alle massime inalterabili +della nostra santa Religione ed ai diritti della S. Sede Apostolica, +tenendo per nullo ed invalido qualunque piano Ecclesiastico che non sia +dalla medesima autorizzato e confermato. Desiderano ardentemente che il +plausibile sistema da loro finora osservato sia seguitato, ed asterranno +scrupolosamente d' aver in mira qualunque + +<span class="pagenum"><a id="page441" name="page441"></a>[441]</span> + + loro proprio temporale vantaggio +trattando col Governo Brittannico, a cui professano la piu disinteressata +ubbedienza e gratitudine. +</p> +<p> +Presentemente non si parla dell' ideato progetto, nč si parlerŕ prima +della publicazione del nuovo Concordato tra la S. Sede ed il Governo +Francese, a norma del quale in alcuni supposti articoli si regolerŕ +come se dice, anche questo Governo. +</p> +<p> +Intanto bramano vivissimamente i Metropolitani e Vescovi d'Irlanda dalla +paterna sollicitudine e saviezza del Santo Padre quei maggiori lumi +che stimerŕ, opportuni per schiarire questo scabroso affare e regolare +la loro condotta nel maneggiarlo nelle critiche circostanze in cui si +ritrovano per l' infelicitá dei tempi presenti. +</p> +<p> +L' Arcivescovo di Dublino lo Scrivente nell' eseguire i voleri dei +Metropolitani e Vescovi sotto descritti communicando questi loro +sentimenti, si rassegna colla piu verace e distinta Stima, etc. +</p> +<p class="right"> + <span class="sc">I Vescovo Accennati</span> Sono. +</p> +<p class="quote"> <br /> + <span class="sc">Ricardo</span>, Arc. Armacano. <br /> + <span class="sc">Tommas</span>, Arc. Casseliense. <br /> + <span class="sc">Patrizio Giuseppe</span>, Vescovo Midense. <br /> + <span class="sc">Edmondo</span>, Vescovo Elfinense. <br /> + <span class="sc">F. Gio. Tom</span>., Arcivo. Dubliniense. <br /> + <span class="sc">Odoardo</span>, Archivescovo Tuamense. <br /> + <span class="sc">Giacomo</span>, Vescovo Fernense. <br /> + <span class="sc">Giovanni</span>, Vescovo Ardaghadense. <br /> + A. Monsignore Segretario di Propaganda. +</p> +<p class="center"> +IV. +</p> +<h3> +ADDRESS OF THE IRISH BISHOPS TO POPE PIUS VII. IN 1814, WITH THE +PONTIFF'S REPLY. +</h3> +<p> +In order to preserve the following valuable documents, we insert them +in our pages. The first is an address of all the Irish bishops to Pius +VII. on his return from captivity in 1814; the second is the Pope's reply. +</p> +<p class="center"> +I. +</p> +<p> +Spes denique revixit Christianis, et reparata est incolumitas Ecclesiae +Catholicae, Salvo TE, qui CHRISTUM non magis auctoritate quam patientia +repraesentas, atque divinitus ex iis erepto miseriis, quibus et vestrae +Sedis Majestas et tuarum virtutum afflicta indignissime tenebatur, Sancte +et Gloriosissime Pontifex Domine PIE SEPTIME Vir Dei. Quod ut evenisse +singulis nationibus gratum est, quaecunque ad evertendam dominationem +taedio servitutis exarserant; ut bonis jucundum omnibus; Catholicis +vero exoptatum atque ingentis desiderii ac voti fuit: ita nobis, +Beatissime PATER, qui primi omnium, vastata Re Publica Christianorum, +ita doluimus, ut vel Populi illius Romani tui fletibus non minor de TE +responderet gemitus noster; quique praenuntiavimus haud diuturnam futuram +istam tantam crudelitatem; qui demum solemni obtestatione interdiximus, +ne quis, TE oppresso, praerogativam Sacrosanctae Potestatis + +<span class="pagenum"><a id="page442" name="page442"></a>[442]</span> + + interciperet, +non solum communis attulit fructum laetitiae, sed et victoriae jam nostrae +laudem aliquam conjunctam atque cohaerentem admirabilibus triumphis +TUIS. Itaque quorum fides tibi, B. P. in luctuosissimo rerum tempore +invicta constitit, jam licebit caritatem et gaudia nostra ambitiosius +in publica felicitate profiteri. DEXTERA tua DOMINE magnificata est +in virtute: DEXTERA tua DOMINE percussit inimicum. Et in multitudine +gloriae tuae deposuisti adversarios tuos: Flavit Spiritus Tuus et operuit +eos mare. +</p> +<p> +Proximum est post tuam venerationem, B. P. ut amplissimum Senatus +Tui Ordinem faustis acclamationibus prosequamur. Sed vero an ulla +oratio nostra, aut ulla omnino laus par sit tam divinae constantiae +declarandae? Qui cum a Tuo sinu avulsi in alios alii carceres et diversae +exsilia includerentur, adeo non potentiae, non injuriis, non contumeliis +submiserunt animum, ut praeclara jam apud omnes nominetur magnitudo +animi illorum, fides, gravitas, pietas, innocentia. Immensa nempe laus, +quam de ruina honorum suorum tanquam ex incendio ereptam, firmam sibi +comparaverunt ad memoriam saeculorum omnium. +</p> +<p> +Nunc liceat apud TE, B. P. gratulari venerabilibus collegis nostris +Episcopis Italicis, qui et confessionis titulo, et fidei erga TUAM +SANCTITATEM splendidissimo crimine aerumnas, squalorem, minas cum vi et +exsilio perpessi jam recreantur. Nec praetereundus Clerus ille vester +Urbicus et Romanus fortis et sanctus, quos aut in insulam deportatos aut +in Rhaetiam abstractos tyranni impotens furor persecutus est. Fruentur +hi reduces tua BEATISSIME PATER, reducis eximia elementia. Fama +certe illustri suo ipsi merito perfruentur. Scilicet multiplici +experimento compertum est virtutem CHRISTI non posse obsolescere in +Ecclesia Catholica: eundemque in TE tuisque vigere spiritum etiam nunc +contemptorem mortis, qui et olim in sanctis Martyribus triumphaverit: +ubi spiritus CHRISTI sit, ibi et libertatem esse consciam immortalitatis. +</p> +<p> +Attollat jam ipsa Urbs, Sanctorum hospita, religionis arx, depressum a +gladiatorio servitio caput, seseque impune meminerit illam esse, quo +ara foederis Christiani perpetua constituta sit: ubi Apostoli aeternum +sedeant jura dicturi populis. Exsultent Martyrum cineres, et Apostolorum +monumenta laetentur; vestraque, socii conditores non interiturae sub +CHRISTO civitatis, PETRE ac PAULE, ad istam laetitiam ossa commoveantur, +restituto PIO SEPTIMO vestris et suis sedibus. +</p> +<p> +Gratuletur etiam sibi felix BRITANNIA, quamvis a Fide nostra dissentiens, +tropaeis onusta et rea voti tamen, quippe cui id firmum immotumque +omni tempore insederit, ut obstaret grassanti impotentiae, debellaret +tyrannos, pacem repraesentaret orbi terrarum. Enimvero haec princeps +desperanti jam de vita saeculo et imperatrix signum extulit libertatis +atque concordiae. Haec eadem Duces maximos aerarii infiniti prodiga +et sanguinis suorum, exercitusque invictos, quaquaversum misit; etiam +legiones fortissimas Catholicorum nostrorum: quorum in Aegypto, Italia, +Lusitania, Hispania, Galliaque ipsa facta commemorabuntur. Huic igitur +imperio tantam haberi oportet a Catholicis gratiam quanta ab hominibus +ipsis + +<span class="pagenum"><a id="page443" name="page443"></a>[443]</span> + + debeatur liberatoribus humani generis; eamque TE, B. P. gratiam +pro omnibus unum optime et nobilissime relaturum confidimus. +</p> +<p> +Postremum sancta genua cupidissime osculati, tuamque pro nobis et pro +gregibus nostris Apostolicam Benedictionem flagitantes optamus, ut IS, +TE Petri successorem, qui mirabiliter eripuit de manu Herodis, DEUS +at DOMINUS noster JESUS CHRISTUS, diu prosperet, ac firmet solium tuum +in pace. +</p> +<p> +Ex Regio Catholicorum Collegio Manutiano, <br /> + Ad diem v Kal. Jun. MDCCCXIV. +</p> +<p class="right"> + <span class="sc">Subscriptiones Episcoporum.</span> +</p> +<p class="center"> +II. +</p> +<p class="center"> +PIVS P.P. VII. +</p> +<p> +Venerabiles Fratres Salutem, et Apostolicam Benedictionem. Quantopere +Litteris vestris V. Kal. Junias ad Nos datis delectati simus, satis +explicare, Venerabiles Fratres, non possumus, eximiis adeo amoris erga +Nos, et apostolicam sedem sensibus refertae sunt. Persuasos itaque +Vos esse volumus officium, quo pro felici calamitatum nostrarum exitu +nuper perfuncti estis, omni ex parte gratissimum Nobis accidisse. Sed +et Venerabiles Fratres S. R. E. Cardinales, Italiae Episcopi, Clerusque +Urbis universus ingentes perpetuo gratias vobis habituri sunt, quod +ipsorum omnium fortitudinem, constantiam, fidem omni laudum genere +prosecuti sitis. Etsi vero illius, quae Nos et totam Ecclesiam dirissime +affligebat calamitatis cessatio dexterć Excelsi adscribenda omnino sit: +inter naturales tamen tam subitae, tamque admirandae rerum conversionis +causas, principem facile locum BRITANNIA obtinet, quae thesauris, +exercitibus, classibus suis, junctisque foederatorum Principum armis +impia Tyranni Europam latissime vastantis consilia dispersit, viresque +contrivit. Utinam DEUS OPTIMUS MAXIMUS ea nationi tam praeclare de orbe +universo meritae beneficia retribuat, quibus veram, solidam, absolutamque +numeris omnibus felicitatem consequatur. Quamvis autem Catholici vestrae +curae commissi suis erga Potestatem, cui subjacent, officiis plane +respondeant, nec bene, ut dicitur, currenti stimulos addere necesse sit: +Vos tamen, Venerabiles Fratres, hortari eos, ut facitis, indesinenter +pergetis, ne quid unquam committant, de quo merito reprehendi ab eadem +Potestate possint. Cum omnes pastoralis officii partes tanto cum zelo, +et animarum profectu impleatis, huic etiam Vos accurate satisfacturos non +dubitamus. Paternae interim, praecipuaeque nostrae ergo vos charitatis +pignus, Apostolicam Benedictionem Vobis, gregibusque vestris peramanter +impertimur, Datum Romae apud S. Mariam Majorem sub Annulo Piscatoris +die XXVII. Julii, MDCCCXIV. Pontificatus Nostri Anno Decimo Quinto. +</p> +<p class="right"> + Dominicus Testa. +</p> +<p> +Venerabilibus Fratribus Archiepiscopis et Episcopis Hiberniae. +</p> + +<p><span class="pagenum"><a id="page444" name="page444"></a>[444]</span></p> + +<div><a name="h2H_4_0008" id="h2H_4_0008"><!-- H2 anchor --></a></div> + +<div style="height: 4em;"><br /><br /><br /><br /></div> + +<h2> + NOTICES OF BOOKS. +</h2> + +<p class="center"> +I. +</p> +<p class="quote"> + <i>The Culdees of the British Isles, as they appear in History, + with an Appendix of Evidences.</i> By William Reeves, D.D. Gill, + Dublin, 1864, pp. v.—163. +</p> +<p> +In treating of the life of St. Columba, some years ago, Dr. Reeves +expressed his hope that he should have an early opportunity of +dealing with the Culdee question in a special dissertation. Much to +the satisfaction of all lovers of Irish sacred antiquities, among whom +Dr. Reeves' reputation is deservedly great, this hope was realised towards +the close of 1860, when the author read before the Royal Irish Academy +two papers on the Culdees. These papers form the matter of the work +under notice; and we propose to give an account of it to our readers as +much as possible in the author's own words. +</p> +<p> +Before entering upon his subject, Dr. Reeves sets forth the object +he has in view, and the method by aid of which he proposes to attain +it. Persuaded that indulgence in speculation has brought great detriment +to the cause of Irish history and antiquities, he puts forward in these +pages "not so much his own views on the subject, as a comprehensive +statement of trustworthy materials upon which to form a sound and +philosophical opinion". With this object in view, but one method was +open to him, namely, to collect and arrange all the scattered evidence +upon the subject which his thorough and varied acquaintance with Irish, +Scotch, and English materials of history, both published and unpublished, +enabled him to accumulate. This he has done with fulness and precision, +and having completed his task, he leaves it to the impartial reader +to combine the details placed before him, and draw his conclusions +for himself. Of this impartiality the author believes that he sets an +example in his own proper person; whatever his private sentiments may +be on the points at issue, he professes to hold them back. Not that he +is cold or indifferent to his subject, for he declares that there is +"one weakness, if it be a weakness, to which he must plead guilty, +and that is, earnestness in the cause of Ireland's ancient dignity". +By that earnestness we are all gainers, and the labours it has dictated +to the author will always hold a high place in Irish literature. +</p> +<p> +The work consists of four parts, with a valuable appendix. The first part +contains preliminary observations, and is divided into two sections—one +on the origin of the name Céle-dé, or + +<span class="pagenum"><a id="page445" name="page445"></a>[445]</span> + + Culdee, the other being devoted +to an analysis of that name. Part II. is entitled "<i>The Céle-dé in +Ireland</i>", and consists of ten sections, respectively treating of +strangers in Ireland called Céle-dé, of the Céle-dé of Tallaght, +of Armagh, of Clonmacnoise, of Clondalkin, of Monaincha, of Devenish, +of Clones, of Pubble, and of Scattery Island. Part III. is headed +"<i>The Céle-dé or Kelidei of Scotland</i>", and has fourteen sections, +the first being occupied with general remarks, the others with the +Kelidei of St. Andrew's, of Dunkeld, of Brechin, of Rosemarkie, of +Dunblane, of Dornoch, of Lismore, of Hy, of Lochleven, of Abernethy, +of Monymusk, of Muthill, and of Monifreth. Part IV., on the <i>Colidei +of England and Wales</i>, has two sections—one on the Colidei of York, +the other on the Colidei of Bardsey. The appendix consists of evidences +from authorities referred to in the essay, and constitutes a valuable +collection of documents, the importance of some of which extends far +beyond the question which they are here intended to illustrate. +</p> +<p> +In laying before our readers the substance of the contents of Part I., we +shall take the liberty of inverting the author's order of arrangement, +and commence by the analysis of the word. The name Célé-dé is +composed of the two words <i>céle</i> and <i>dé</i>. The word <i>célé</i> is +of frequent occurrence in the early Irish manuscripts, and is the +usual gloss on the words <i>socius</i>, <i>maritus</i>, where they occur in the +Wurtzburg copy of St. Paul's Epistles and the St. Gall Priscian. From +this it passes into the pronominal sense of <i>alius</i>, <i>alter</i>, and the +adverbial of <i>seorsum</i>. More rarely it has the sense of <i>servus</i>, +and in O'Davoren's Glossary is explained by <i>gilla</i> = "a servant"; +and with this interpretation it is found in modern Irish and Gaelic +dictionaries. The other component, <i>dé</i>, is the genitive of <i>Dia</i>, +"God", and is found as a kind of religious intensitive in combination +with certain monastic terms, as anchorita Dei, monialis Dei. +</p> +<p> +Thus Célé-dé may mean "spouse of God", or "friend of God", or "servant +of God". Dr. Reeves prefers the last-mentioned interpretation, for the +following reasons. The devotion and self-denial peculiar to the monastic +life procured for those who followed it the special designation of <i>servi +Dei</i>, which in time acquired a technical application, so that <i>servus +Dei</i> and <i>monachus</i> became convertible terms, <i>ancilla Dei</i> signified a +nun, and <i>servire Deo</i> a monastic life. In this sense, as Dr. Reeves shows +by numerous quotations, it runs through the works of the Latin fathers, +the acts of councils, and the biographies of saints. The writings of +St. Gregory the Great (called in Ireland Bel-oir, the golden-mouthed) +recommended this meaning especially to Ireland, where that father was in +the highest repute. "Familiarised, therefore, to the expression <i>servus +Dei</i>, it is only reasonable to suppose + +<span class="pagenum"><a id="page446" name="page446"></a>[446]</span> + + that the Irish would adopt it in +their discourse, and find a conventional equivalent for it in the language +of their country. To this origin we may safely refer the creation of +the Celtic compound <i>célé-Dé</i>, which in its employment possessed all +the latitude of its model, and in the lapse of ages underwent all the +modifications or limitations of meaning which the changes of time and +circumstances or local usage produced in the class to whom the epithet +was applied" (pag. 2). Of this there are many examples: thus—1, the Four +Masters, in the Irish Annals of 1595, apply the term to the Dominican +Friars of Sligo; 2, the Book of Fenagh uses it of St. John the Evangelist; +3, in the Book of Leinster and the Book of Lismore, St. Moling, Abbot +and Bishop of Ferns (ob. 697), classes himself among the céle-n-Dé, +and implies that his associates were the miserable, that is, the sick +and lepers; 4, In Scotland, whither the term entered with the Scotic +immigrants, we find in the middle of the thirteenth century certain +ecclesiastics entitled <i>Keledei sive Canonici</i>. Hence Dr. Reeves is +of opinion that the term Céle-dé was not a distinctive name borne +uniformly by any one order, but a term of most various application—now +borne by hermits, now by conventuals; now regulars, now seculars; now +those bound by poverty, now those free to hold property. Even when they +became relaxed and corrupt, they retained their ancient name. Speaking +of the Kelidei of St. Andrew's in Scotland, Dr. Reeves believes that the +estate of matrimony was no disqualification for the office of a Kelideus; +while Van Hecke, the Bollandist (<i>Acta SS.</i> Octobr., tom. viii. p. 166, +b), from the same passage of the <i>Historia</i> draws the very opposite +conclusion. When at last Céle-dé does become a distinctive term, +it is only so as contrasting the old-fashioned Scotic monks with the +children of mediaeval institutions. +</p> +<p> +The name Céle-dé is taken by Toland, O'Reilly, and O'Curry, to +mean "spouse of God", and to contain an allusion to the celibacy, +the seclusion, and the devotion of the ancient monks of Ireland. But +Dr. Reeves thinks that there is an incongruity in the expression +"spouse of God", and the nature of the compound does not require such +an interpretation. No doubt <i>sponsa Dei</i> does occur in ecclesiastical +language for <i>monialis</i>, but he has not been able to discover an instance +where <i>sponsus Dei</i> has been used as an equivalent for <i>monachus</i>. +</p> +<p> +The York Chartulary, Giraldus Cambrensis, and the Armagh records, make +Céle-dé = <i>colideus</i> and <i>coelicula</i>, as if <i>céle</i> was equivalent to +the Latin <i>colo</i>. Thus Céle-dé, would be the same as the Latin word +<i>Deicola</i>. The English name <i>Culdee</i> grew out of the form <i>Culdeus</i>, +first introduced by Hector Boece, and sanctioned by the practice of +George Buchanan. +</p> + +<p><span class="pagenum"><a id="page447" name="page447"></a>[447]</span></p> + +<p> +One of the earliest examples on record of the use of the term +Céle-dé occurs in the <i>Life of St. Findan</i>, published by Goldastus +(<i>Rer. Alamannicar. Scriptores</i>, vol. i. p. 318). This saint flourished +in the year 800, and his life was compiled not long after. +</p> +<p> +In the first section of Part II. it is shown that the <i>Céle-dé</i> were +not supposed by the Irish to be peculiar to this country. In section the +second the community at Tallaght is noticed as presenting to us, if we +may credit certain Irish records, the term Céle-dé in a definite sense, +and in local connexion with a religious institution. In the rule composed +by Maelruain the members of that community are styled <i>Céle-n-Dé</i>, +either in the sense of an order strictly so-called, or more likely in +the sense of "ascetics", or "clerics of stricter observance". As to the +rule of St. Carthach of Lismore (printed from O'Curry's MSS., pag. 112, +172, <i>Irish Ecclesiastical Record</i>, vol. i. part 1), Dr. Reeves observes +that "if it be a genuine composition, or even a modernized copy, it will +follow that the Céle-dé were a separate class previously to the year +636, when St. Carthach died, and that they were distinct from the order +called monks"—(pag. 8). Now of the whole family of monastic rules to +which St. Carthach's belongs, O'Curry writes that "of the authenticity of +these pieces there can be no reasonable doubt; the language, the style, +and the matter are quite in accordance with the times of the authors".<a href="#note-24" name="noteref-24"><small> 24</small></a> +</p> +<p> +In Armagh, the Colidei were officiating attendants at the altar and choir, +before 1126, when the introduction of the canons regular diminished +their influence and importance. They were, however, continued in +their endowments and religious functions, but in a less prominent +position. Their head became precentor, and the brethren performed the +duties of vicars in the choir. At Clonmacnoise they were connected with +an hospital; at Clondalkin, Monahincha, Devenish, Clones, Pubble, and +Scattery, they had establishments more or less important. +</p> +<p> +From Ireland the Colidei passed into Scotland, the primitive history of +the Church of which is essentially Irish in its character. The Keledei +of Scotland appear for the first time in the history of St. Kentigern, +or Munghu, as compiled by Jocelin at the close of the twelfth century +from much earlier authorities. They were understood by the Scotch, +in the twelfth century, to have been "a religious order of clerks, +who lived in societies, under a superior, within a common enclosure, +but in detached cells, associated in a sort of collegiate rather than +coenobitical brotherhood—solitaries in their domestic habits, though +united in the common observances, both religious and secular, of a strict + +<span class="pagenum"><a id="page448" name="page448"></a>[448]</span> + + sodality. Such was the nucleus of the great city of Glasgow". Pinkerton +says of them: "The Culdees were surely only Irish clergy. In the +gradual corruption of the monastic order they married, and left their +Culdeeships to their children". But he is mistaken in deriving their +origin from St. Columba; no doubt they were found in lapse of time in +churches which that saint or his disciples founded, but in Dr. Reeves' +opinion their name was in no way distinctive. Irish annals have only +one mention of Céli-dé as existing in Hy, and that example is of so +late a period as 1164. F. Van Hecke, the Bollandist, says: "Ceterum et +nos quoque ejus sumus opinionis ut nullam inter Columbranos monachos +et Culdees cognatsinem intercessiore credemus"—(<i>Act. SS.</i>, Octob., +tom. viii. p. 166 a). +</p> +<p> +It would far exceed our limits to follow Dr. Reeves in treating of the +Scotch Kelidean houses. +</p> +<p> +In York, at the dissolution of monasteries, there existed an hospital +called St. Leonard's, the chartulary of which tells us that in 836 +King Athelstan found in St. Peter's Church, York, men of holy life, +called <i>Kolidei</i>, who maintained out of scanty resources a number of poor +men. The king, in return for their prayers, and to enable them to do good, +granted to them a thrave of corn from every plough-land in the diocese +of York, a donation which existed until a late period under the name +of Peter-corn. The community founded an hospital which was afterwards +called St. Leonard's. "The presence of this community in York is a +curious vestige of Irish influence, discernible amidst long continued +Saxon usage, which, as we learn from Bede, was, in ecclesiastical polity, +antagonistic to the Scotic system". +</p> +<p> +In Wales, the Isle of Bardsey, off Carnarvon, alone offers an example +of Céli-dé. Giraldus Cambrensis describes them in his <i>Itinerarium +Cambriae</i>, 2, 6, p. 865. +</p> +<p> +The practical value of Dr. Reeves' work is much increased by an excellent +index. +</p> +<p class="center"> +II. +</p> +<p class="quote"> + <i>Joseph Carriere, late Superior-General of the Sulpicians, and + Vicar-General of Paris; St. Sulpice and the Church of France + in his time.</i> By T. J. O'Mahony, D.D., D.C.L. Dublin: Mullany, + 1865, pp. 193. +</p> + +<hr /> + +<div><a name="h2H_FOOT" id="h2H_FOOT"><!-- H2 anchor --></a></div> + +<div style="height: 4em;"><br /><br /><br /><br /></div> + +<h2> + FOOTNOTES. +</h2> + + +<p class="foot"> +<a name="note-1"><!--Note--></a> +1 (<a href="#noteref-1"><small>return</small></a>)<br /> +No. viii., May, pag. 375. +</p> + +<p class="foot"> +<a name="note-2"><!--Note--></a> +2 (<a href="#noteref-2"><small>return</small></a>)<br /> +In the article we refer to the learned author (pag. 379) +writes that the name <i>Mechar</i> and <i>Machar</i> are "clearly one and the same +name". Their identity is indeed quite manifest in the extracts from our +Irish writers, to which we will just now have occasion to refer. +</p> + +<p class="foot"> +<a name="note-3"><!--Note--></a> +3 (<a href="#noteref-3"><small>return</small></a>)<br /> +Page 376. +</p> + +<p class="foot"> +<a name="note-4"><!--Note--></a> +4 (<a href="#noteref-4"><small>return</small></a>)<br /> +For further accounts of the O'Meachairs see the first volume +of <i>Cambrensis Eversus</i>, by the late lamented Dr. Kelly, pag. 269. See +also the Four Masters passim, where they are called the dynasts of +Ui Cairin. +</p> + +<p class="foot"> +<a name="note-5"><!--Note--></a> +5 (<a href="#noteref-5"><small>return</small></a>)<br /> +<i>Misericordias Domini</i>: Histoire de ma conversion au +Catholicisme. Par le Doct. Hug. Laemmer, Pretre du diocese d'Ermland, +Traduit de l'allemand, pp. 206. Casterman, Tournai, 1863. +</p> + +<p class="foot"> +<a name="note-6"><!--Note--></a> +6 (<a href="#noteref-6"><small>return</small></a>)<br /> +1, Prague; 2, Vienna; 3, Friburg; 4, Munich; 5, Olmutz; 6, +Graetz; 7, Würzburg; 8, Munster. +</p> + +<p class="foot"> +<a name="note-7"><!--Note--></a> +7 (<a href="#noteref-7"><small>return</small></a>)<br /> +1, Tübingen; 2, Innspruck; 3, Breslau; 4, Bonn. These are +called <i>paritarian</i> universities: with the exception of the Faculty of +Theology, all the other faculties are Protestant. There are two Faculties +of Theology, one Catholic and the other Protestant. +</p> + +<p class="foot"> +<a name="note-8"><!--Note--></a> +8 (<a href="#noteref-8"><small>return</small></a>)<br /> +1, Heidelberg; 2, Leipsic; 3, Rostock; 4, Greifswald; 5, +Marburg; 6, Koenigsburg; 7, Jena; 8, Kiel; 9, Halle; 10, Göttingen; +11, Erlangen; 12, Stutgardt; 13, Giesen; and 14, Berlin. +</p> + +<p class="foot"> +<a name="note-9"><!--Note--></a> +9 (<a href="#noteref-9"><small>return</small></a>)<br /> +See Farrar's <i>Critical History of Free Thought</i>, pag. 390. +</p> + +<p class="foot"> +<a name="note-10"><!--Note--></a> +10 (<a href="#noteref-10"><small>return</small></a>)<br /> +The <i>Kirchen-Zeitung</i> and the <i>Kreuz-Zeitung</i> are the organs +of this body. +</p> + +<p class="foot"> +<a name="note-11"><!--Note--></a> +11 (<a href="#noteref-11"><small>return</small></a>)<br /> +Father F. Mertian, of the Society of Jesus; <i>Etudes</i>, etc., +<i>par les Péres de la Compagne de Jesus</i>. No. 32, May, pag. 59. +</p> + +<p class="foot"> +<a name="note-12"><!--Note--></a> +12 (<a href="#noteref-12"><small>return</small></a>)<br /> +<i>The Tübingen School and its antecedents; a Review of +the History and Present Condition of Modern Theology</i>. By R. W. Mackay, +M.A. London: Williams and Norgate. +</p> + +<p class="foot"> +<a name="note-13"><!--Note--></a> +13 (<a href="#noteref-13"><small>return</small></a>)<br /> +No. 5, July, 1863, p. 235. +</p> + +<p class="foot"> +<a name="note-14"><!--Note--></a> +14 (<a href="#noteref-14"><small>return</small></a>)<br /> +<i>Apologia</i>, page 63. +</p> + +<p class="foot"> +<a name="note-15"><!--Note--></a> +15 (<a href="#noteref-15"><small>return</small></a>)<br /> +On the condition of the Protestant church in Germany, +see Döllinger's "<i>The Church and the Churches</i>", page 267, M'Cabe's +Translation, 1842. +</p> + +<p class="foot"> +<a name="note-16"><!--Note--></a> +16 (<a href="#noteref-16"><small>return</small></a>)<br /> +Father Perrone makes frequent reference to Hengstenberg's +Biblical labours, especially in tract. <i>de Incarnatione</i>, part I. +</p> + +<p class="foot"> +<a name="note-17"><!--Note--></a> +17 (<a href="#noteref-17"><small>return</small></a>)<br /> +The following are some of the works published by Dr. Laemmer +since his conversion: +</p> +<p class="foot"><br /> +1. <span lang="el" title="Greek: Eusebiou tou Pamphilou Ekklęsiastikęs Historias Bibloi +Deka."> +Ευσεβιου του Παμφιλου Εκκλησιαστικης Ἱστοριας Βιβλοι Δεκα. +</span> + Eusebi Pamphili Historiae Ecclesiasticae libri decem. Graecum +textum collatis qui in Germaniae et Italiae bibliothecis asservantur +Codicibus et adhibitis praestantissimis editionibus recensuit atque +emendavit, latinam Henrici Valesii versionem passim correctam subjunxit, +apparatum criticum apposuit, fontes annotavit, prolegomena et indices +adjecit D. Hugo Laemmer, Presbyter Varmiensis. Fasc. I. Cum tabulis duabus +Specimina Codicum septem continentibus. Scaphusiae sumtibus librariae +Hurterianae. MDCCCLIX. +</p> +<p class="foot"><br /> +2. De codicibus Recensionibusque Historiae Ecclesiasticae Eusebii +Caesariensis scripsit D. Hugo Laemmer, 1860. +</p> +<p class="foot"><br /> +3. Anecdota Baroniana, ex codd. MSS. collegit, selectaque specimina +edidit D. Hugo Laemmer. Rome, 1860. +</p> +<p class="foot"><br /> +4. Monumenta Vaticana, historiam ecclesiasticam saeculi XVI. illustrantia. +Ex tabulariis S. Sedis Apostolicae secretis excerpsit, digessit, +recensuit, prolegomenisque et indicibus instruxit Hugo Lämmer. Una cum +fragmentis Neapolitanis ac Florentinis, 8vo. +</p> + +<p class="foot"> +<a name="note-18"><!--Note--></a> +18 (<a href="#noteref-18"><small>return</small></a>)<br /> +Analect. praef.; also part i. p. 39, et seqq. See also +Curry's Historical Memoirs, p. 39, seqq. Some late Protestant writers have +not hesitated to assert that the bloodhounds were unknown to the executors +of English law. However, the testimony of Dr. Roothe, an eye-witness, who +often shared the perils of his flock, is unimpeachable; and, moreover, +in the present instance, we have his testimony confirmed by the charter +of James I., published in Proceedings of Royal Irish Academy, authorizing +Henry Tuttesham, in 1614, "to keep four men and twelve couple of hounds +in every county of Ireland, for seven years". Although the permission +was granted, in order to destroy the wolves which infested the country, +we know from several authorities how such permissions were perverted, +by the ingenuity of the persecutors, to compass the destruction of the +Catholics. See Proceedings of Royal Irish Academy, vol. ii., p. 77. +</p> + +<p class="foot"> +<a name="note-19"><!--Note--></a> +19 (<a href="#noteref-19"><small>return</small></a>)<br /> +This sketch is sec. 8 of the Relatio entitled "Brevis +informatio ad Illmos. D.D. Cardd. S. Congreg. Prop. Fidei, de statu +Religionis in Regno Hiberniae, et praesente ejus necessitate, exhibita +die 4 Febr. 1623". Ex Archiv. S. Congregat. +</p> + +<p class="foot"> +<a name="note-20"><!--Note--></a> +20 (<a href="#noteref-20"><small>return</small></a>)<br /> +These tombs were repaired about twenty years ago by the +late Dominick O'Reilly Esq., of Kildangan, county Kildare, a sincere +lover of his country and its antiquities. +</p> + +<p class="foot"> +<a name="note-21"><!--Note--></a> +21 (<a href="#noteref-21"><small>return</small></a>)<br /> +See <i>Record</i>, vol. i. part ii. pages 389, 390. +</p> + +<p class="foot"> +<a name="note-22"><!--Note--></a> +22 (<a href="#noteref-22"><small>return</small></a>)<br /> +The date of the publication of the constitution "<i>Romanus +Pontifex</i>" is 20th December, 1585. +</p> + +<p class="foot"> +<a name="note-23"><!--Note--></a> +23 (<a href="#noteref-23"><small>return</small></a>)<br /> +For letter see <i>Irish Ecclesiastical Record</i>, vol. i, +part ii. page 54. +</p> + +<p class="foot"> +<a name="note-24"><!--Note--></a> +24 (<a href="#noteref-24"><small>return</small></a>)<br /> +Lect. xviii., pag. 373-4, vol. i. +</p> + +<hr class="full" /> + +<div style="height: 2em;"><br /><br /></div> + +<div class="bbox"> +<p><b>Transcriber's Notes:</b></p> + +<p>Minor obvious typographic errors have been corrected.</p> + +<p>Inconsistencies in the usage of capitalization, accents and ligatures +are preserved as printed.</p> + +<p>This issue as printed ends with a summary for the book by T. J. +O'Mahony, without an accompanying review.</p> + +<p>A table of contents has been added for the convenience of the reader.</p> + +</div> + +<div style="height: 6em;"><br /><br /><br /><br /><br /><br /></div> + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of The Irish Ecclesiastical Record, +Volume 1, June 1865, by Various + +*** END OF THIS PROJECT GUTENBERG EBOOK IRISH ECCLESIASTICAL RECORD, JUNE 1865 *** + +***** This file should be named 37044-h.htm or 37044-h.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/3/7/0/4/37044/ + +Produced by Bryan Ness, David Garcia 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) + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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