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diff --git a/39226-tei/39226-tei.tei b/39226-tei/39226-tei.tei new file mode 100644 index 0000000..c389255 --- /dev/null +++ b/39226-tei/39226-tei.tei @@ -0,0 +1,3027 @@ +<?xml version="1.0" encoding="utf-8" ?> + +<!DOCTYPE TEI.2 SYSTEM "http://www.gutenberg.org/tei/marcello/0.4/dtd/pgtei.dtd" [ + +<!ENTITY u5 "http://www.tei-c.org/Lite/"> + +]> + +<TEI.2 lang="en"> +<teiHeader> + <fileDesc> + <titleStmt> + <title>Irish Ecclesiastical Record, Volume 1, May 1865</title> + </titleStmt> + <editionStmt> + <edition n="1">Edition 1</edition> + </editionStmt> + <publicationStmt> + <publisher>Project Gutenberg</publisher> + <date>March 21, 2012</date> + <idno type="etext-no">39226</idno> + <availability> + <p>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 online at www.gutenberg.org/license</p> + </availability> + </publicationStmt> + <sourceDesc> + <bibl> + Created electronically. + </bibl> + </sourceDesc> + </fileDesc> + <encodingDesc> + </encodingDesc> + <profileDesc> + <langUsage> + <language id="en"></language> + <language id="la"></language> + <language id="he"></language> + </langUsage> + </profileDesc> + <revisionDesc> + <change> + <date value="2012-03-21">March 21, 2012</date> + <respStmt> + <name> + Produced by Bryan Ness, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. + (This file was produced from images generously made available by + The Internet Archive/Canadian Libraries.) + </name> + </respStmt> + <item>Project Gutenberg TEI edition 1</item> + </change> + </revisionDesc> +</teiHeader> + +<pgExtensions> + <pgStyleSheet> + .boxed { x-class: boxed } + .shaded { x-class: shaded } + .rules { x-class: rules; rules: all } + .indent { margin-left: 2 } + .bold { font-weight: bold } + .italic { font-style: italic } + .smallcaps { font-variant: small-caps } + </pgStyleSheet> + + <pgCharMap formats="txt.iso-8859-1"> + <char id="U0x2014"> + <charName>mdash</charName> + <desc>EM DASH</desc> + <mapping>--</mapping> + </char> + <char id="U0x2003"> + <charName>emsp</charName> + <desc>EM SPACE</desc> + <mapping> </mapping> + </char> + <char id="U0x2026"> + <charName>hellip</charName> + <desc>HORIZONTAL ELLIPSIS</desc> + <mapping>...</mapping> + </char> + </pgCharMap> +</pgExtensions> + +<text lang="en"> + <front> + <div> + <divGen type="pgheader" /> + </div> + <div> + <divGen type="encodingDesc" /> + </div> + + <div rend="page-break-before: always"> + <p rend="font-size: xx-large; text-align: center">Irish Ecclesiastical Record</p> + <p rend="font-size: xx-large; text-align: center">Volume 1</p> + <p rend="font-size: xx-large; text-align: center">May 1865</p> + </div> + <div rend="page-break-before: always"> + <head>Contents</head> + <divGen type="toc" /> + </div> + + </front> +<body> + + +<pb n='353'/><anchor id='Pg353'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>The See Of Derry.</head> + +<p> +The territory of Cineal-Eoghain, from a very early period, +formed a distinct diocese, which took its name from the church +of Arderath, now Ardstraw, situated on the River Derg, and +founded by St. Eugene, first bishop of this see. In the synod +of Rathbreasail, an. 1110, it is called <q>Dioecesis Ardsrathensis</q> +though probably in that very year the city of Derry was chosen +for the episcopal residence. <q>Sedes Episcopalis</q>, writes Dr. +O'Cherballen, bishop of the see in 1247, <q>a tempore limitationis +Episcopatuum Hyberniae in villa Darensi utpote uberiori et +magis idoneo loco qui in sua Dioecesi habeatur, extitit constituta</q>. +For some years this arrangement continued undisturbed, till the +appointment of Dr. O'Coffy, who about the year 1150 transferred +his see to Rathlure, a church dedicated to St. Luroch; and subsequently, +for one hundred years, we find the see designated +<q>Dioecesis Rathlurensis</q>, or <q>de Rathlurig</q>, under which name +it appears in the lists of Centius Camerarius. +</p> + +<p> +Dr. Muredach O'Coffy was a canon regular of the order of St. +Augustine, and <q>was held in great repute for his learning, humility, +and charity to the poor</q>—(Ware). The old Irish annalists +style him <q>the sun of science; the precious stone and resplendent +gem of knowledge; the bright star and rich treasury of +learning; and as in charity, so too was he powerful in pilgrimage +and prayer</q>. He assisted at the Synod of Kells, which was convened +by Cardinal Paparo in 1152, and in the catalogue of its +bishops he is styled from the territory occupied by his see, <hi rend='italic'>the +Bishop of Cineal-Eoghain</hi>. His death is marked in our annals +on the 10th of February, 1173/4. +</p> + +<p> +Amlaf O'Coffy succeeded the same year, and is also eulogized +<pb n='354'/><anchor id='Pg354'/> +by our annalists as <q>a shining light, illuminating both clergy and +people</q>. He was translated to Armagh in 1184, but died the +following year. Our ancient records add that <q>his remains were +brought with great solemnity to Derry and interred at the feet +of his predecessor</q>. +</p> + +<p> +Florence O'Cherballen next governed the see, from 1185 to +1230; whilst the episcopate of his successor, Friar German +O'Cherballen, embraced well nigh half a century, extending +from 1230 to his death in 1279. It was during the administration +of this last-named bishop that the episcopal see was once +more definitively fixed in Derry. The Holy See, by letter of +31st May, 1247, commissioned the Bishop of Raphoe, the Abbot +of the monastery of SS. Peter and Paul in Armagh, and the +Prior of Louth, to investigate the reasons set forth by Dr. Germanus +for abandoning the church of Rathlure. The following +extract from the Papal letter preserves to us the chief motive +thus alleged by Bishop Germanus: +</p> + +<quote rend='display'> +<q>Cum villa Rathlurensis pene sit inaccessibilis propter montana, +nemora et paludes, quibus est undique circumcincta, aliasque propter +sterilitatem ipsius et necessariorum defectum nequeat ibi dictus Episcopus +vel aliquis de suis canonicis residere, nec clerus ejusdem dioecesis +illuc convenire ad synodum et ad alia quae saepius expedirent +praefatus episcopus nobis humiliter supplicavit ut utilitatibus Rathlurensis +Ecclesiae, ac cleri ejusdem misericorditer providentes sedem +ipsam reduci ad locum pristinum Darensem villam videlicet de benignitate +Sedis Apostolicae faceremus</q>—(<hi rend='italic'>Mon. Vatic.</hi> pag. 48). +</quote> + +<p> +It was also added by Dr. O'Cherballen, that his predecessor, +O'Coffy, had himself been born in Rathlure, and that it was +through love for his native district he had, by his own authority, +transferred the episcopal seat from Derry to Rathlure (illectus +natalis soli dulcedine transtulit motu propriae voluntatis). +</p> + +<p> +The appointed deputies approved of the resolution taken by +Bishop Germanus, and a few years later (1254), in reply to the +Chapter of Derry, the same Pope Innocent IV. thus confirmed +this translation of the see: +</p> + +<quote rend='display'> +<q>Cum, sicuti ex tenore vestrae petitionis accepimus, sedes Anichlucensis<note place='foot'>The reader must not be surprised at the name thus given to the See of +Derry. Camden cites, from an ancient Roman Provinciale, the name <hi rend='italic'>Rathlucensis</hi> +given to this see (Publications of I. A. S., 1843, pag. 61), and O'Sullivan Beare more +than once designates the town of Derry by the Latin name <hi rend='italic'>Lucas</hi>, and styles its +bishop <q>Dirii vel Luci Episcopus</q>—(<hi rend='italic'>Hist. Cath.</hi>, pag. 77, et passim).</note> +Ecclesiae de speciali mandato nostro et assensu etiam +venerabilis fratris nostri Archiepiscopi Armachani loci metropolitani +ad Darensem Ecclesiam sit translata, nos vestris supplicationibus inclinati +translationem hujusmodi, sicut provide facta est, et in alicujus +<pb n='355'/><anchor id='Pg355'/> +praejudicium non redundat, ratam et firmam habentes, eam auctoritate +Apostolica confirmamus. Datum Neapoli, secundo Nonas Novembris, +Pontificatus nostri anno duodecimo</q>—(<hi rend='italic'>Ibid.</hi>, 64). +</quote> + +<p> +By a previous letter he had, as early as the first of July in the +fourth year of his pontificate, in anticipation of this translation +of the see, granted to the chapter of the diocese of Derry the +same privileges, indulgences, and other special favours which it +had hitherto enjoyed in Rathlure (<hi rend='italic'>Ib.</hi>, pag. 48). +</p> + +<p> +The successor of Bishop Germanus was Florence O'Cherballen, +who held the see from 1279 to 1293. Five other bishops then +came in rapid succession. Henry of Ardagh, from 1294 to 1297; +Geoffry Melaghlin, from 1297 to 1315; Hugh or Odo O'Neal, +from 1316 to 1319; Michael Melaghlin, from 1319 to about +1330; and Maurice, from about 1330 to 1347. +</p> + +<p> +On the death of the last-named bishop, a Dominican, by name +Symon, was appointed by Pope Clement VI. to rule the See of +Derry. He had indeed already been nominated by brief, dated +the 5th of the Ides of May, 1347, to the diocese of Clonmacnoise, +but the aged and infirm bishop of that see, who was reported to +have passed to a better life, was not yet deceased, and hence, on +the vacancy of Derry, Bishop Symon was, by brief of 18th December, +1347, appointed successor of St. Eugene. From the +first brief, which nominated him to Clonmacnoise, we learn that +Friar Symon was Prior of the Dominican fathers of Roscommon, +and was remarkable for his zeal, his literary proficiency, and his +manifold virtues. The brief of his appointment to Derry adds +the following particulars: +</p> + +<quote rend='display'> +<q>Dudum ad audientiam apostolatus nostri relatione minus vera +perlata, quod Ecclesia Cluanensis per obitum Venerabilis fratris nostri +Henrici Episcopi Cluanensis qui in partibus illis decessisse dicebatur, +vacabat: Nos credentes relationem hujusmodi veram esse, de te +ordinis fratrum Praedicatorum professore eidem Ecclesiae duximus +providendum, praeficiendo te illi in Episcopum et pastorem: et subsequenter +per Ven. fratrem nostrum Talayrandum Episcopum Albanensem +tibi apud sedem Apostolicam fecimus munus consecrationis +impendi. Cum autem sicut postea vera relatio ad nos perduxit praefatus +Henricus tempore provisionis hujus modi ageret, sicut agere dignoscitur, +in humanis, tu nullius Ecclesiae Episcopus remansisti. Postmodum +vero Ecclesia Darensi, per obitum bonae memoriae Mauricii +Episcopi Darensis qui extra Romanam curiam diem clausit extremum, +pastoris solatio destitute, Nos ... cupientes talem eidem +Darensi Ecclesiae praeesse personam quae sciret, vellet et posset +eam in suis manutenere juribus ac etiam adaugere, ipsamque +praeservare a noxiis et adversis, post deliberationem quam super his +cum fratribus nostris habuimus diligentem, demum ad te consideratis +grandium virtutum meritis, quibus personam tuam Dominus +insignivit, convertimus oculos nostræ mentis, etc. Datum Avinione +<pb n='356'/><anchor id='Pg356'/> +XV. Kalend. Januarii Pontif. Nostri anno octavo</q>—(<hi rend='italic'>Mon. Vatic.</hi>, +pag. 292). +</quote> + +<p> +Bishop Symon seems to have held the see till the close of this +century, and the next bishop that we find was John, Abbot of +Moycoscain, or <foreign lang='la' rend='italic'>de claro fonte</foreign>, who was appointed to Derry by +brief of Pope Boniface IX. on 19th August, 1401. Of his immediate +successors we know little more than the mere names. +William Quaplod, a Carmelite and a distinguished patron of +literary men, died in 1421. Donald for ten years then ruled the +diocese, and resigned in 1431; his successor, John, died in 1456. +A Cistercian monk, named Bartholomew O'Flanagan, next sat +in the see for five years; and Nicholas Weston, a canon of +Armagh, who was consecrated its bishop in 1466, held it till his +death in 1484. +</p> + +<p> +Donald O'Fallon, an Observantine Franciscan, was advanced +to this see by Pope Innocent VIII. on the 17th of May, 1485: +<q>he was reckoned a man of great reputation in his time for +learning, and a constant course of preaching through all Ireland, +which he continued for full thirty years</q>—(<hi rend='italic'>Ware</hi>). He died in +the year 1500. +</p> + +<p> +James Mac Mahon is the first bishop whose name appears in +the sixteenth century. He was Commendatory Prior of the +Abbey of SS. Peter and Paul, at Knock, in the county Louth, +and died in December, 1517. +</p> + +<p> +William Hogeson, which is probably a corruption of the Irish +name <hi rend='italic'>O'Gashin</hi>, was appointed his successor by Pope Leo X. on +8th of August, 1520. He belonged to the order of St. Dominic, +and seems to have administered the see till 1529. +</p> + +<p> +Roderick or Rory O'Donnell, Dean of Raphoe, was chosen by +Pope Clement VII., on 19th September, 1529, to occupy the +see of Derry. This bishop was very much opposed to the religious +innovations which Henry VIII. endeavoured to introduce +into the Irish Church. In the <hi rend='italic'>State Papers</hi> (vol. i. pag. 598) +there is a letter dated 14th March, 1539, and addressed by Lord +Cromwell to the English king, in which the following eulogy is +passed on Dr. O'Donnell: <q>Also there be letters long from an +arrant traitor, Rorick, Bishop of Derry, in your grace's land of +Ireland, his hand and great seal at it, to the Bishop of Rome, +declaring the calamities of the Papists in Ireland</q>. It was in the +preceding year that Bishop Roderick had mortally offended the +agents of King Henry by his efforts to preserve from their grasp +the youthful Gerald, who, though yet in his boyhood, was chief +of the Geraldines, and destined, it was hoped, to become one day +the rallying point of a confederacy of the Irish chieftains. In +the month of May Gerald and his faithful escort passed without +<pb n='357'/><anchor id='Pg357'/> +molestation from the south to the north of Ireland, being hospitably +received in Thomond, Galway, and Sligo; and they were +safely entrenched within the barriers of Tyrconnell before the +government spies had even caught the intelligence of this journey. +On the 28th of June the Earl of Ormonde wrote a long +letter to the council of Ireland, giving information of the movements +of young Gerald. From this letter we learn that it was an +Irish rhymist that acted as his spy amongst the Northern chieftains, +and that, according to the latest intelligence received from +him, <q>twenty-four horsemen, well apparrelled</q>, had been appointed +to wait upon the young Geraldine. The King of Scotland, too, +solicited the Irish princes to commit Gerald to his care. However, +in another letter, of 20th July, the same earl writes that this scheme +was not pleasing to O'Neil and O'Donnell, but <q>the Bishop O'Donnell +(of Derry), James Delahoyde, Master Levrous, and Robert +Walshe, are gone as messengers to Scotland, to pray aid from the +Scottish king; and before their going, all the gentlemen of Ulster, +for the most part, promised to retain as many Scots as they should +bring with them, at their own expense and charges during the +time of their service in Ireland</q>—(<hi rend='italic'>St. Pap.</hi>, iii. 52). Another +information further states that as a Christmas present in December, +1538, Art Oge O'Toole had sent to Gerald <q>a saffron shirt +trimmed with silk, and a mantle of English cloth fringed with +silk, together with a sum of money</q>—(<hi rend='italic'>Ibid.</hi>, pag. 139). And a +few months later Cowley writes from Dublin to the English +court, that <q>there never was seen in Ireland so great a host of +Irishmen and Scots, both of the out isles and of the mainland of +Scotland; whilst at the same time the pretended Earl of Desmond +has all the strength of the west</q>—(<hi rend='italic'>Ibid.</hi>, pag. 145). It is not +necessary to pursue the subsequent events of this confederacy, as +we have no express documents to attest the share taken in it by +the Bishop of Derry. One further fact alone connected with our +great prelate has been recorded by our annalists, and it, too, +regards the closing scene of his eventful life, viz., that before his +death he wished to become a member of the Franciscan order, +and dying on the 8th of October, 1550, <q>he was buried in the +monastery of Donegal in the habit of St. Francis</q>—(<hi rend='italic'>Four Mast.</hi>, +v. 1517). +</p> + +<p> +Eugene Magennis, the next bishop, governed the see from +1551 to 1568. It was during his episcopate that the venerable +church and monastery of St. Colomba, together with the town of +Derry, were reduced to a heap of ruins. The fact is thus narrated +by Cox: <q>Colonel Saintlow succeeded Randolph in the +command of the garrison, and lived as quietly as could be desired; +for the rebels were so daunted by the former defeat that they did +not dare to make any new attempt; but unluckily, on the 24th +<pb n='358'/><anchor id='Pg358'/> +day of April (1566), the ammunition took fire, and blew up both +the town and the fort of Derry, whereby twenty men were killed, +and all the victuals and provisions were destroyed, and no possibility +left of getting more, so that the soldiers were necessitated +to embark for Dublin</q>—(<hi rend='italic'>Hist.</hi>, part i. pag. 322). This disaster +was regarded at the time as a divine chastisement for the profanation +of St. Columba's church and cell, the latter being used by +the heretical soldiery as a repository of ammunition, whilst the +former was defiled by their profane worship—(<hi rend='italic'>O'Sulliv.</hi>, pag. 96). +</p> + +<p> +The next bishop was Raymond O'Gallagher, who, when receiving +the administration of the see of Killala, in 1545, is +described in the Consistorial Acts as <q>clericus dioecesis Rapotensis +in vigesimotertio anno constitutus</q>. It was also commanded +that after four years, <hi rend='italic'>i.e.</hi> when he would have attained his twenty-seventh +year, he should be consecrated Bishop of Killala. In +1569, he was translated from that see to Derry, which he ruled +during the many perils and persecutions of Elizabeth's reign, till, as +Mooney writes, <q>omnium Episcoporurm Europae ordinatione +antiquissimus</q>, he died, full of years, on the 15th of March in +1601. In a government memorial of 28th July, 1592, Dr. +O'Gallagher is thus noticed: <q>First in Ulster is one Redmondus +O'Gallagher, Bishop of Derry.... The said Bishop +O'Gallagher hath been with divers governors of that land upon +protection, and yet he is supposed to enjoy the bishoprick +and all the aforesaid authorities these xxvi years and more, +whereby it is to be understood that he is not there as a +man without authority and secretly kept</q>—(<hi rend='italic'>Kilken. Proceedings</hi>, +May, 1856, pag. 80). The xxvi of this passage has led +many into error as to the date of Dr. O'Gallagher's appointment +to Derry, which, reckoning back from 1592, should be placed +in 1567. However, that numeral probably is a misprint for +xxiii, such mistakes being very frequent in the mediaeval +manuscripts, as well as in more modern publications. The +following extract from the papers of Cardinal Morone in the +Vatican archives, will serve to show that in 1569 the see was +vacant by the death of Bishop Eugenius:— +</p> + +<quote rend='display'> +<q>Litterae Reverendissimi Armachani ad Patrem Polancum: Quod +Daniel ab ipso nominatus fiat Episcopus Darensis: contentio de +Episcopatu Clogherensi inter duos, videtur ponendus tertius: +Rapotensis et Darensis non iverunt ad concilium Provinciale propter +bella: Archiepiscopus Armacanus haberet suam Ecclesiam si vellet +consentire Reginae: posset mitti subsidium pro Armachano ad +Praesidentem Collegii Lovaniensis: Archiepiscopus Armachanus +male tractatur in carceribus</q>. +</quote> + +<p> +This minute of Cardinal Morone bears no date, but is registered +with a series of papers of 1568 and 1569. The Father +<pb n='359'/><anchor id='Pg359'/> +Polanco to whom the Primate's letter was addressed, was the +Procurator-General of the Society of Jesus, and was the same +who was deputed to be bearer of the blessing of the Holy Father +to the dying founder of that great order. To the preceding +<foreign rend='italic'>minute</foreign> are added the following remarks, which seem to have +been presented to the Cardinal by Father Polanco:— +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>Archiepiscopus Armachanus scribit expedire ut tertius nominetur +Episcopus pro Clogherensi Dioecesi, non tamen favet Domino +Milero. Causa posset committi in partibus D. Episcopo Accadensi +et aliquibus aliis comprovincialibus Episcopis.</q> +</p> + +<p> +<q>Episcopatus Darensis in dicta Provincia Armachana vacat nunc +per obitum Eugenii ultimi Episcopi. Duo Hiberni dictae Dioecesis +pro eo obtinendo venerunt ad curiam: viz. Cornelius O'Chervallan +cum quibusdam litteris Patris David Wolff et cum aliis Rectoris +Lovanii. Item Magonius (Mac Mahon) Abbas commendatus litteris +Episcoporum Rapotensis et Kilmorensis cum approbatione capituli +Darensis</q>. +</p> + +</quote> + +<p> +Dr. O'Gallagher, however, was the person chosen by the Holy +See, and was proclaimed in consistory before the close of 1569. +A few years later we find faculties communicated to him by +Rome for his own diocese, and for the whole province of +Armagh, <q>quamdiu venerabilis frater Richardus Archiepiscopus +Armachanus impeditus a Dioecesi et Provincia Armachana abfuerit</q>—(13 +April, 1575, <hi rend='italic'>Ex. Secret. Brev.</hi>). About 1594 +other special faculties were again communicated to him through +Cardinal Allan—(ap. <hi rend='italic'>King, Hist.</hi>, pag. 1213); and we soon after +meet with him in the camp of O'Donnell, when that chieftain +was gathering his forces to cut short the military career of +General Norris: <q>There were there</q>, writes O'Sullivan, <q>some +ecclesiastics, and especially Raymond O'Gallagher, Bishop of +Derry, and Vice-Primate of Ireland, who absolved from the +excommunication which they had incurred, those troops that +passed from the Elizabethan ranks to the Catholic army</q>—(<hi rend='italic'>Hist. +Cath.</hi>, p. 181). It was in 1596 that Norris set out with about +10,000 men to invade North Connaught and Tyrconnell. That +general was flushed with his victories in France and Belgium, +nevertheless he was obliged to ignominiously retreat from the +Ulster frontiers, being unable even to bring to battle the chosen +army of 5,000 men which was led by the brave O'Donnel. +</p> + +<p> +On the 22nd of July, 1597, an Irishman named Bernard +O'Donnell was arrested at Lisle, and brought before the royal +court, accused of carrying on treasonable intercourse with the +Spanish government, and of being bearer of despatches from the +Irish bishops and chieftains to the authorities in Spain and Rome. +From one of the questions proposed to him at his cross-examination, +<pb n='360'/><anchor id='Pg360'/> +we glean some further particulars connected with our +Bishop of Derry:— +</p> + +<quote rend='display'> +<q>Respondes tibi nulla fuisse negotia ab Hibernis commissa: +et tamen reperimus prae manibus tuis litteras cujusdam Gabrielis +Vasci (Vasquez), Theologi Societatis Jesu ex Hispania decimo die +mensis Junii superioris (1596) scriptis Romam ad Franciscum +Rodrigum (Rodriquez) Societatis Jesu, quibus te illi unice commendat +scribitque te eo profecturum fuisse negotiorum publicorum +causa. Simul etiam invenimus exemplum manu tua scriptum +epistolae cujusdam a Remundo Derensi Episcopo ad summum Pontificem, +ex qua apparet, te, post tuum ex Hispania ad Hibernos reditum, +nobiles Hibernos firmasse et illis animum addidisse ad arma +suscipienda contra Reginam Angliae: idemque rogat summum Pontificem, +ut tibi fidem adhibeat in multis quae illi dicenda tibi commisit. +Invenimus etiam prae manibus tuis exemplum litterarum manu tua +exaratum quibus O'Nellus ille summum Pontificem rogat ut tibi +fidem adhibeat non modo in his quae illi dicturus eras de beneficiorum +Ecclesiasticorum dispensatione apud Hibernos, sed etiam de +omnibus rebus publicis Hibernorum? <hi rend='italic'>Resp.</hi> Agnosco equidem illa +omnia exemplaria litterarum fuisse mea manu scripta: sed ad cumulandam +commendationem meam</q>. +</quote> + +<p> +Fortunately, appended to this examination, the letter itself of +the Bishop of Derry has been preserved to us. We present it +in full to the reader, as it is the only letter of this great bishop +that the calamitous era of persecution has permitted to reach us:— +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>Copie de lettre escrite au Pape par Remond Derensis Episcopus.</q> +</p> + +<p> +<q>Tuam Sanctitatem latere non arbitramur quam alacri et excelso +animo nostrae nobilitatis praecipui, Sancti haud dubie Spiritus instinctu, +tyrannicae Anglorum pravitati ausi sunt resistere: omnem +ipsorum virulentiam et Satanici furoris artificia, aperto marte +viriliter irritando. Tametsi quis facile enumeret quae quotidie volvantur +et emergant quibus ut animum adderet, ipsosque in hoc +pulcherimo instituto spe subsidii confirmaret, stabiliretque, cum lator +praesentium N. (<hi rend='italic'>sic.</hi>) ex Hispania novissime venisset, cuncta ita uti +sunt Catholicae majestati fideliter relaturus, volumus atque monemus +ut Tua quoque Sanctitas fidem incunctanter eidem adhibeat; ac +luctuosae tuae Hiberniae et innumeris cladibus ab haereticis jamdiu +afflictae, squalidam ac funestam faciem benigno vultu aspiciat et +egregiam hanc occasionem divinitus, ut credimus, oblatam opportune +arripiat, memor quam eadem esse soleat occipiti calvo: +suisque fidelissimis non modo ab ineunte Christianismo clientibus, +sed ab aliquot annorum centuriis regio jure subditis, quam maturee +poterit clementer prospiciat, ac expectationis nostrae ac Tabellarii, +cui pleraque Tuae Sanctitati nuncianda relinquimus, desiderio satisfaciat: +cujus etiam nos, generis, industriae, nobilitatis, ac sinceri +et vehementis in religionem et patriam affectus, rationem habentes, +Tuam oramus Sanctitatem ut eundem benigno favore prosequatur, +ipsique de dignitate <hi rend='italic'>N.</hi> providere non cunctetur nostrum in hac +<pb n='361'/><anchor id='Pg361'/> +re judicium auctoritate sua comprobando</q>—(<hi rend='italic'>St. Pap.</hi>, Public Rec. +Off. London). +</p> + +</quote> + +<p> +With this evidence before him, the reader may fully appreciate +the favourite modern theory of the defenders of the Protestant +Establishment, that, forsooth, the Irish bishops during Elizabeth's +reign abandoned the faith of their fathers, and became liege servants +of the church by law established! Dr. Cotton when speaking +of our see makes a somewhat more reserved, but equally +erroneous statement: <q>Redmond O'Gallagher</q>, he says, <q>was +bishop at this time, but whether recognised as such by Queen +Elizabeth and the Protestant Church <emph>does not appear</emph></q>—(<hi rend='italic'>Fasti</hi>, +iii. 315). Why, it does appear as plainly as the noon-day sun +that he was the determined enemy of the Protestant queen and +her establishment: throughout his whole episcopate he was a +devoted pastor of the Catholic Church, and thus his fidelity and +devotion to the cause of God merited for him in death the +martyr's crown. First on the list of those who suffered for the +faith during the reign of Elizabeth is reckoned by Dr. Mathews, +Archbishop of Dublin, in 1623, <q>Redmondus Galluthurius Darensis +Episcopus et Martyr</q>—(<hi rend='italic'>Relat. ad. S. C. de Prop. Fid.</hi>) +Mooney, writing in 1617, also styles him a martyr: <q>Episcopus +Redmondus Gallaher martyr obiit anno 1601</q>; and O'Sullivan +Beare, about the same time, adds some of the circumstances of his +death: <q>Raymundus O'Gallacher</q>, he writes, <q>Derii vel Luci +Episcopus, ab Anglis bipennibus confessus, et capite truncatus +annum circiter octogesimum agens</q>—(<hi rend='italic'>Hist. Cath.</hi>, pag. 77). The +Four Masters (ad an. 1601) also mention his being put to death +by the English; and Rothe reckons him amongst those who suffered +for the faith. Tradition still points out the spot on which +the venerable bishop was slain, almost midway on the high road +between O'Kane's Castle and Dungiven. (See Dr. Kelly's <hi rend='italic'>Essays</hi>, +with the additions of Dr. M'Carthy: Dublin, 1864, pag. 425). +</p> + +<p> +It now only remains to notice some few popular errors connected +with this see. +</p> + +<p> +1. On account of the old Latin form of the name of this see, +<hi rend='italic'>i.e.</hi> <hi rend='italic'>Darensis</hi>, it has frequently been confounded with the Diocese +of Kildare. Thus, not to mention more recent examples, Ware +severely criticises Bale of Ossory for falling into this mistake—(<hi rend='italic'>Bishops</hi>, +pag. 190). The chief criterion for distinguishing between +the two sees, is the mention which is generally made of +the metropolitan to whom the brief is addressed, or of the ecclesiastical +province to which the diocese belongs. +</p> + +<p> +2. Dr. King notices as an improbability that O'Gallagher +could have been bishop for fifty-two years, and, nevertheless, be +only (as Dr. King imagines) seventy years of age at his death. +However, true dates are sure always to mutually correspond. +<pb n='362'/><anchor id='Pg362'/> +Referring to the Consistorial Acts, cited above, it appears that +in 1545 Dr. O'Gallagher was in his twenty-third year, and that +a dispensation was then granted to him to be consecrated bishop +in his twenty-seventh year: hence, at his death in 1601, Dr. +O'Gallagher may very well have attained the fifty-second year +of his Episcopate, whilst he will be found, not indeed in his +seventieth year, but, as O'Sullivan writes, <q>circa octogesimum +annum agens</q>. +</p> + +<p> +3. The succession of bishops in the See of Derry affords a +practical refutation of the novel theory so fashionable now-a-days +amongst the clergy of the Establishment, that forsooth the +native clergy without hesitation embraced the tenets of Henry +VIII. and Elizabeth, and that the Catholic Church was only +upheld in our island <q>by begging friars and foreign priests</q>. +We pray the reader whenever he hears such a statement made, +to call to mind the See of Derry. Was Roderick, <q>the arrant +traitor</q>, in the days of King Henry, a <emph>foreign priest</emph> and a +stranger to our island? Was Raymond O'Gallagher a foreigner +during Elizabeth's reign? Oh! ask the faithful of Innishowen, +amongst whom he first exercised his sacred ministry—ask the +camps of Maguire, O'Donnell, and O'Neill! Ask, too, the very +enemies of our holy faith, the first founders of the Protestant +Establishment: their deeds will tell you that he was the true +pastor of the fold, and hence they set a price upon his head, and +at length conferred on him the martyr's crown. +</p> + +<p> +There was, however, one foreign prelate who received an appointment +in Derry at this period, and he was precisely <emph>the first</emph> +and <emph>only</emph> Protestant nominee to this see during Elizabeth's +reign. <q>To the two northern sees of Raphoe and Derry</q>, writes +Dr. Mant, <q>Elizabeth made no collation, unless in the year 1595, +when her reign was drawing towards its close</q>—(<hi rend='italic'>Hist.</hi>, i. 284). +George Montgomery, a Scotchman, was the individual thus +chosen to be the first representative of the <emph>Establishment</emph> in +our northern sees. His patent for the sees of Clogher, Derry, +and Raphoe, was dated the 13th of June, 1595, where already +for many years a canonically appointed bishop ruled +the fold of Christ. The good sense, however, of the +Knoxian reformer judged it more prudent not to risk himself +and family amidst the O'Kanes whilst arms were in the +hands of the Irish chieftains: he hence consigned to oblivion his +royal patent, and allowed the Irish pastors to feed in peace their +spiritual fold. Even when, in 1605, he sought for a new appointment +to these sees at the hands of King James, as we learn from +Mant, Ware, and other Protestant authorities, he took care to +make no allusion to the writ which he had formerly received in +the thirty-seventh year of Elizabeth. +</p> + +</div> + +<pb n='363'/><anchor id='Pg363'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Dr. Colenso And The Old Testament. No. II.</head> + +<p> +The Colenso controversy has entered on a new phase. It appears +we must no longer speak of Dr. Colenso as the Protestant +Bishop of Natal. He enjoyed this title indeed for a time, in +virtue of letters patent issued by the supreme head of the Established +Church. But the judicial committee of her Majesty's +privy council has sat in judgment on her Majesty's letters patent, +and has just pronounced that they are invalid and without effect +in law; that her Majesty had assumed a prerogative which did +not belong to her, and had been guilty in fact, though inadvertently, +of an illegal aggression upon the rights of her colonists. +</p> + +<p> +The history of this remarkable decision may be told in a few +words. Dr Colenso was appointed to the See of Natal in the +year 1853. In the same year, Dr. Gray, as Bishop of Cape +Town, was invested by royal letters patent with metropolitan +jurisdiction over Dr. Colenso and the diocese of Natal. Ten +years passed away, and each in his own sphere exercised the +authority which he was supposed to have received from the +crown. At length Dr. Colenso's book appears, and a charge of +heresy is preferred against him. The charge is entertained by +the supposed metropolitan, who sets up a court, proceeds to try +the cause, and finally, in December, 1863, delivers his sentence. +By this sentence Dr. Colenso is deprived of his see, and forbidden +to exercise his sacred functions within the ecclesiastical province +of Cape Town. The deposed bishop refuses to acknowledge the +jurisdiction of the court, and appeals to the privy council. The +controversy was thus reduced to a simple question of law,—was +Dr. Gray legally possessed of those metropolitan rights to which +he laid claim? To this question the judicial committee of the +privy council has given a clear and decisive answer. When a +colony is once endowed with legislative institutions of its own, +the crown no longer possesses any authority to create sees or to +confer ecclesiastical jurisdiction. Now in the two colonies of +Cape Town and Natal an independent legislature had been established +in the year 1850; and therefore the letters patent of +1853 were null and void in law. Hence it follows that, according +to English law, Dr. Gray was never in point of fact the +Metropolitan of Cape Town; but neither was Dr. Colenso the +Bishop of Natal. +</p> + +<p> +Thus has Dr. Colenso pulled down the whole edifice of the +English colonial episcopate. Like Sampson of old, he has been, +indeed, avenged upon his enemies, but he has been himself +crushed beneath the ruins he has made. Yet, though his jurisdiction +<pb n='364'/><anchor id='Pg364'/> +as a bishop may be taken away, his moral power and his +influence are increased. He now appears not only as an eminent +leader of the free-thinking and infidel school of theology, but as +a martyr who has suffered in the cause; and this new character +gives him an additional claim to the sympathy and veneration +of his followers. When the youthful plant is checked in +its upward growth by the skilful knife of the gardener, it puts +forth new branches on every side, and flourishes with increased +luxuriance. And so, according to every human probability, the +check which Dr. Colenso has received will but promote the +rapid expansion of his views, and their dissemination throughout +the Protestant Church. It is therefore all the more important +for those who defend the cause of truth to refute his charges +against the Bible, and to lay bare the sophistry of his arguments. +Let us take the following example:— +</p> + +<quote rend='display'> + +<p> +<q rend='pre'><q><hi rend='italic'>And Jehovah spake unto Moses, saying, ... Gather +thou the congregation together unto the door of the tabernacle of +the congregation. And Moses did as Jehovah commanded him. +And the assembly was gathered unto the door of the tabernacle of +the congregation</hi></q>—(<hi rend='italic'>Lev.</hi>, viii. 1-4).</q> +</p> + +<p> +<q rend='pre'>First, it appears to be certain that by the expressions used so +often, here and elsewhere, <q>the assembly</q>, <q>the whole assembly</q>, +<q>all the congregation</q>, is meant the whole body of the people—at +all events, the <emph>adult males in the prime of life</emph> among them—and +not merely the <emph>elders</emph> or <emph>heads of the people</emph>, as some have +supposed, in order to escape from such difficulties as that which +we are now about to consider. At any rate, I cannot, with due +regard to the truth, allow myself to believe, or attempt to persuade +others to believe, that such expressions as the above can +possibly be meant to be understood of the elders only....</q> +</p> + +<p> +<q rend='pre'>This vast body of people, then, received on this occasion, +and on other similar occasions, as we are told, an express command +from Jehovah himself, to assemble <q>at the door of the +tabernacle of the congregation</q>. We need not press the word +<q>all</q> so as to include every individual man of this number. +Still the expression <q>all the congregation</q>, the <q>whole assembly</q>, +must be surely understood to imply the <emph>main body</emph> of those who +were able to attend, especially when summoned thus solemnly by +the direct voice of Jehovah himself. The <emph>mass</emph> of these 603,550 +men <emph>ought</emph>, we must believe, to have obeyed such a command, +and hastened to present themselves at the <q>door of the tabernacle +of the congregation</q>....</q> +</p> + +<p> +<q>Now the whole width of the <emph>tabernacle</emph> was 10 cubits, or +18 feet, ... and its length was 30 cubits, or 54 feet, as +may be gathered from <hi rend='italic'>Exodus</hi>, xxvi. Allowing two feet in +width for each full-grown man, nine men could just have +<pb n='365'/><anchor id='Pg365'/> +stood in front of it. Supposing, then, that <q>all the congregation</q> +of adult males in the prime of life had given due heed to +the divine summons, and had hastened to take their stand, side +by side, as closely as possible, in front, not merely of the <emph>door</emph>, but +of the whole <emph>end</emph> of the tabernacle in which the door was, they +would have reached, allowing 18 inches between each rank of +nine men, for a distance of more than 100,000 feet, in fact nearly +<emph>twenty miles</emph></q>—(Part i. pp. 31,33). +</p> + +</quote> + +<p> +Dr. Colenso revels in figures. When he sets about a problem +he delights to look at it from every point of view, and to work +out his sum in a variety of ways. By a very simple process of +multiplication and addition he has here proved that the Scripture +narrative is quite ridiculous and absurd. Yet he is not content. +He must lead his readers to the same conclusion by another +process:— +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>As the text says distinctly <q>at the door of the tabernacle</q>, +they must have come <emph>within the court</emph>. And this, indeed, was +necessary for the purpose for which they were summoned on +this occasion, namely, to witness the ceremony of the consecration +of Aaron and his sons to the priestly office. This was to be performed +inside the tabernacle itself, and could only, therefore, be +seen by those standing at the door....</q> +</p> + +<p> +<q>But how many would the <emph>whole court</emph> have contained? Its +area (60 yards by 30 yards) was 1,800 square yards, and the +area of the tabernacle itself (18 yards by 6 yards) was 108 square +yards. Hence the area of the court outside the tabernacle was +1,692 square yards. But the whole congregation would have +made a body of people nearly twenty miles—or, more accurately, +33,530 yards—long, and 18 feet or 6 yards wide; that is to say, +packed closely together, they would have covered an area of +201,180 square yards. In fact the court, when thronged, could +only have held five thousand people; whereas the able-bodied +men alone exceeded six hundred thousand.... It is inconceivable +how, under such circumstances, <q>all the assembly</q>, the +<q>whole congregation</q>, could have been summoned to attend <q>at +the door of the tabernacle</q>, by the express command of Almighty +God</q>—(pp. 33, 34). +</p> + +</quote> + +<p> +Before we proceed to examine this singular objection, put forward +in so plausible and popular a form, it may be useful to describe, +in a few words, the general appearance of the tabernacle, +and of the court which surrounded it. Our readers will thus be +placed in a position to form a clear and distinct idea of the difficulty +which Dr. Colenso has raised. And we are satisfied that +the more thoroughly it is understood, the more complete and +satisfactory will the explanation be found. +</p> + +<p> +The court of the tabernacle was an oblong rectangle, one hundred +<pb n='366'/><anchor id='Pg366'/> +cubits<note place='foot'>The cubit was originally the length of the human arm from the elbow to +the end of the middle finger. It is variously estimated at from 16 to 22 inches. +Our readers may form an idea of the tabernacle and the court, sufficiently accurate +for all practical purposes, by allowing one yard English for every two cubits. +See Smith's <hi rend='italic'>Dictionary of the Bible</hi>, or his <hi rend='italic'>Dictionary of Greek and Roman Antiquities</hi>.</note> in length, from east to west, and fifty cubits in +breadth, from north to south. This space was enclosed by hangings +of fine twisted linen, supported by sixty pillars, to which +they were attached by hooks and fillets of silver. The entrance +to the court was at the eastern end; it was twenty cubits in +width; and across the opening was suspended a curtain, embroidered +with fancy needlework, and rich with gorgeous colours. +</p> + +<p> +Within the court, and towards the western end, was erected +the tabernacle. It was simply a large tent, constructed with +elaborate care, and formed of costly materials. Like the court +in which it was placed, it was an oblong rectangle, being thirty +cubits in length and ten cubits in breadth. The walls were of +setim or acacia wood; the roof of fine linen, covered with curtains +of goats' hair and skins. The eastern end was open, but +was furnished with a rich hanging to serve as a door. Internally +the tabernacle was divided by a veil into two apartments;—the +<hi rend='italic'>Holy Place</hi>, twenty cubits in length, which contained the golden +candlestick, the table of show-bread, and the altar of incense; +and the <hi rend='italic'>Holy of Holies</hi>, ten cubits in length, in which was placed +the ark of the covenant. The <hi rend='italic'>Holy Place</hi> was appropriated to the +priests, who entered it twice a day, morning and evening. The +<hi rend='italic'>Holy of Holies</hi> was forbidden to all but the high priest alone, +and even he could enter only once a year, on the great day of +atonement. +</p> + +<p> +The argument of Dr. Colenso is now easily understood. According +to the Scripture narrative, the whole multitude of the +Israelites, or at least six hundred thousand men, were summoned +to attend, and actually did attend, <q>at the door of the tabernacle</q>. +It follows that they must have stood in a line eighteen feet broad +and twenty miles long, which is perfectly absurd. Besides, they +could not have witnessed the ceremony to which they were summoned +unless they came within the court. But this is an absolute +impossibility, as the court would only hold five thousand +men, even if they were closely packed together. +</p> + +<p> +Here is, indeed, a very serious charge against the credibility +of the Pentateuch. But it seems to us a charge which, from its +very nature, must refute itself. Dr. Colenso will not deny that +the Book of <hi rend='italic'>Leviticus</hi> was written while the tabernacle was still +in existence; and that its author, whoever he may have been, had +the tabernacle and its appurtenances constantly before his eyes. +If he was not a truthful historian, but an impostor, he was certainly +<pb n='367'/><anchor id='Pg367'/> +a most skilful impostor. He must have known well, all +his readers must have known well—quite as well as Dr. Colenso—that +the tabernacle could not hold more than five thousand people. +Now it is perfectly incredible that any man of common +sense, not to say a most clever and successful impostor, under +these circumstances, would have ventured boldly to state that six +hundred thousand persons were gathered within its precincts. +</p> + +<p> +Let us, however, examine the argument in detail. The foundation +on which it rests is clearly enough stated by Dr. Colenso. +<q>It appears to be certain that by the expressions, used so often +here and elsewhere, <q>the assembly</q>, <q>the whole assembly</q>, <q>all +the congregation</q>, is meant the whole body of the people—at all +events, the <emph>adult males in the prime of life</emph> among them—and +not merely the <emph>elders</emph> or <emph>heads of the people</emph></q>, etc. We deny +this assertion. The Hebrew word עדה (heda), which is here +translated the <emph>assembly</emph>, the <emph>congregation</emph>, comes from the root +יעד (yahad), <emph>to appoint</emph>, and means literally an <emph>assembly +meeting by appointment</emph>. It is quite true, as Dr. Colenso contends, +that the word is sometimes employed to designate the +entire body of the people. But it is also true, though he ignores +the fact, that it is sometimes applied to a <emph>select few</emph>, invested with +a certain authority and jurisdiction. We shall be content with +submitting to our readers one remarkable example. +</p> + +<p> +In the thirty-fifth chapter of <hi rend='italic'>Numbers</hi> we read of the cities of +refuge. They were to be six in number—three upon each side +of the Jordan; and were intended to afford shelter to those who +had unintentionally shed innocent blood. <q>And they shall be +for you cities for refuge from the avenger; that the manslayer +die not until he stand before the <emph>assembly</emph> (עדה) for <emph>judgment</emph></q> +(<hi rend='italic'>Numbers</hi>, xxxv. 12).<note place='foot'>Our readers must not be surprised if in this and in other instances we +depart a little from the reading of the Vulgate version, and adhere to the +literal translation of the Hebrew text. In controversy it is often desirable to +accommodate ourselves to the views and even to the prejudices of our adversaries; +and since the authority of the Hebrew text is admitted by all classes of +Christians, we appeal to it as a common ground of argument. Besides, when the +point in dispute depends on the meaning of a Hebrew phrase, it will be always +useful to have the <emph>exact words</emph> of the Hebrew text before our eyes.</note> It is then laid down that if the murder +have been deliberate, it shall be punished with death (16-21). +But if the fatal blow have been struck <emph>without enmity</emph> or <emph>premeditation</emph>, +or <emph>by chance</emph> (22, 23), <q>then the <emph>assembly</emph> (עדה) +shall <emph>judge</emph> between the slayer and the revenger of blood.... +And the <emph>assembly</emph> (עדה) shall deliver the slayer out of +the hand of the revenger of blood, and the <emph>assembly</emph> (עדה) +shall restore him to the city of his refuge</q> (24, 25). It is quite +impossible to suppose that the judicial tribunal here spoken of +could be the entire body of the people, or even the 600,000 +<pb n='368'/><anchor id='Pg368'/> +male adults. The question to be tried was one of the highest +moment, involving the life or death of a fellow-citizen. It was +also one of extreme delicacy, having to deal, not with the mere +external act, but with the motives and feelings of the heart. +To the <emph>assembly</emph> (עדה) it belonged to pronounce, not merely +whether one man had killed another, but whether in his heart +he had <emph>committed the crime</emph> of murder. For this purpose witnesses +should be examined, evidence should be carefully sifted, +and, perhaps, even the domestic secrets of the accused and of his +victim should be laid bare. Was this a task that could be +entrusted to a mixed multitude of 600,000 men? +</p> + +<p> +Accordingly we find that Rosenmuller, in his commentary +on this passage (<hi rend='italic'>Num.</hi>, xxxv. 24), explains the word, <emph>the +assembly of judges</emph>—<q>cætus judicum urbis in cujus agro contigerit +homicidium</q>. If we apply this interpretation to the +passage in <hi rend='italic'>Leviticus</hi>, every shadow of improbability and inconsistency +will at once disappear from the narrative. Now, we +ask Dr. Colenso, when a word in Scriptural usage has two +different meanings, which must we choose when we come to +examine a text in which that word is found? Are we to select +the meaning which is in every way suitable to the context and +circumstances; or must we rather adopt an interpretation which +will make the sense absurd and impossible? Dr. Colenso has +preferred the latter course. It appears to us that the former is +alone consistent with the instinct of common sense and the +principles of genuine criticism. +</p> + +<p> +We think our readers will admit that we have fairly established +our point, and proved that Dr. Colenso's argument is utterly +destitute of foundation. For the ordinary purposes of controversy +it would be unnecessary to go further. But we frankly +confess we aim at something more. We are not content with +answering the argument of Dr. Colenso; we wish to shake his +authority as a trustworthy critic. All that he has written against +the Pentateuch is made up of these two elements—first, the +<emph>meaning</emph> which he attaches to the narrative, and, secondly, the +<emph>process of reasoning</emph> by which he labours to show that this meaning +is inconsistent or impossible. Now it is plain, from the +argument we are considering, that Dr. Colenso is liable to the +grossest errors, not only when he undertakes to interpret the +sacred text, but also when he proceeds to reason on his own +interpretation. If this assertion be established, his authority can +have but little weight. +</p> + +<p> +Let us suppose then, for a moment, that by the <emph>assembly</emph> is +meant, in a general way, the entire people of Israel; does it +follow, as Dr. Colenso maintains, that, according to the narrative, +600,000 men must have <q>hastened to present themselves at the +<pb n='369'/><anchor id='Pg369'/> +<q>door of the tabernacle?</q></q> We believe it does not. Nay, +more, we believe that the absurdity of Dr. Colenso's opinion is +clearly proved by some of the texts which he has himself adduced. +For instance:—<q>Bring forth the blasphemer out of the +camp ... and let <emph>all the assembly</emph> (עדה) stone him</q> +(<hi rend='italic'>Lev.</hi>, xxiv. 14). And again, in the case of the Sabbath-breaker:—<q>The +man shall be surely put to death; <emph>all the +assembly</emph> (עדה) shall stone him with stones without the camp. +And <emph>all the assembly</emph> (עדה) brought him without the camp, +and stoned him with stones, and he died</q> (<hi rend='italic'>Num.</hi>, xv. 35, 36). +No one will maintain that the writer here means to say that +600,000 men were engaged in carrying the condemned man, or +that 600,000 men threw stones at him. If Dr. Colenso had paused +for a moment to reflect on these texts as he copied them from +the Bible, we are convinced he would have suppressed his foolish +argument. Exactly as it is said that <emph>all the assembly</emph> was +gathered into the door of the tabernacle, so too is it said that <emph>all +the assembly</emph> stoned the blasphemer and the Sabbath-breaker. +In the latter case, it is clear that the number of those who were +actually engaged in carrying out the sentence of God was comparatively +small, but the act is fairly ascribed to the whole community, +because <emph>all</emph> were <emph>summoned</emph> to take part in it, and those +who complied with the summons <emph>represented</emph> those who did not. +Surely there is no reason why we may not apply the same interpretation +to the former passage. +</p> + +<p> +Nor is this mode of speaking peculiar to Sacred Scripture. +Every year the members of the House of Commons are summoned +to appear at the bar of the House of Lords; every year +we are told that they obey that summons. Who is there that questions +the truth of this statement? It represents a fact with which +we are all familiar. Yet Dr. Colenso with his rule and measure +will demonstrate that the fact is impossible and the statement +false, because the place in which the Commons are said to assemble +cannot possibly hold one-tenth of their number. +</p> + +<p> +So much for Dr. Colenso as an interpreter of the Bible. He +is satisfied that if we accept the narrative we must believe that +six hundred thousand men were gathered unto the door of the +tabernacle. We have seen that he is mistaken; but let us now +concede this fact, and let us see how he proceeds to reason upon it. +Since the tabernacle was only eighteen feet wide, this immense +multitude must have stood in a line eighteen feet in breadth and +twenty miles in length. This is certainly a most extraordinary +conclusion. No multitude ever yet stood in such a line; no multitude +<emph>could</emph> stand in such a line unless they had been specially +trained during many years for that purpose. There is no conceivable +reason why the Jews on this occasion should have stood +<pb n='370'/><anchor id='Pg370'/> +in such a line. And yet Dr. Colenso will have it that they <emph>must</emph> +have stood in this way, if it be true that they were gathered unto +the door of the tabernacle. +</p> + +<p> +We are tempted to offer an illustration of the very peculiar +manner in which Dr. Colenso here pursues his critical examination +of the Bible. Many of our readers will remember the 15th +of August, 1843. In the phraseology of Scripture it might be +said that upon that day 100,000 Irishmen were <emph>gathered to +O'Connell</emph> on the Hill of Tara.<note place='foot'>This mode of expression is perfectly conformable to scriptural usage; for +we read (<hi rend='italic'>Numbers</hi>, x. 3) that <emph>all the assembly</emph> (עדה) were directed to assemble +themselves <emph>to Moses</emph>: and again, (III. <hi rend='italic'>Kings</hi>, viii. 2) it is said that <q>all the men +of Israel assembled themselves <emph>unto King Solomon</emph></q>.</note> To the ordinary reader such a +statement would present no insuperable difficulty. It would +convey, indeed, a pretty correct idea of what we all know +actually to have taken place. But when submitted to the +Colenso process, this simple narrative will be found to undergo +a very startling transformation. O'Connell did not occupy a +space more than two feet broad. Therefore there was just room +for one full-grown man to stand in front of him. The second +must have stood behind the first; the third behind the second; +and so the whole multitude must have extended in a single +unbroken line over many miles of country. A little boy at +school could tell us that, when we say the multitude was +gathered unto O'Connell, we do not mean that the multitude +occupied a space which was only as broad as O'Connell. Yet +Dr. Colenso maintains that this is the only meaning which the +phrase admits. Such principles would make strange havoc with +history. +</p> + +<p> +Again, Dr. Colenso contends that all who were <emph>gathered unto +the door of the tabernacle</emph> <q>must have come <emph>within the court</emph></q>. +<q>This, indeed</q>, he says, <q>was necessary for the purpose for which +they were summoned on this occasion, namely, to witness the +ceremony of the consecration of Aaron and his sons to the +priestly office</q>. Now it is nowhere stated that this was, in point +of fact, the purpose for which the people were gathered together. +Certainly, if it were <emph>impossible</emph> they could witness the ceremony, as +Dr. Colenso assures us, we are bound to infer that it was <emph>not</emph> for +this purpose they were assembled. Nor is it difficult to find +another, and quite a sufficient reason, for gathering the people +together on this solemn occasion. It may have been the design +of God that, by their <emph>presence</emph> in and around the court of the +tabernacle, they should make a public profession of their faith, +and formally acknowledge the priesthood of Aaron. Thus, in +the illustration already introduced, it was impossible for 100,000 +people to hear O'Connell speak; but their presence was itself a +<pb n='371'/><anchor id='Pg371'/> +public declaration that they adhered to his principles and accepted +him for their leader. +</p> + +<p> +Was it, however, really impossible that those without the court +should witness the leading features of the ceremony? Certainly +not. We must bear in mind that the court was not enclosed by +stone walls, but by hangings of fine linen. Nothing, therefore, +could have been more simple than to loop up these curtains to the +pillars by which they were supported, and thus to afford a full view +of the tabernacle to those who stood without. Dr. Colenso will +probably say that in the scripture narrative there is no mention +of any such arrangement. Neither, we reply, is it said that those +without the court were intended to witness the ceremony. But +if we suppose that this was intended, we must also suppose that +the means were adopted which would make it <emph>possible</emph>. +</p> + +<p> +There is yet another error of Dr. Colenso which we cannot +pass by in silence. It is true, the blunder to which we refer has +little to do with his argument. But it has much to do with the +question whether he is a competent authority on the sacred +text, even when he speaks with special emphasis and with unhesitating +confidence. <q>Supposing that <q>all the congregation</q> of adult +males ... had hastened to take their stand ... in front, +not merely of the <emph>door</emph>, but of the whole <emph>end</emph> of the tabernacle in +which the door was</q>, etc. It is clear that the writer of this +passage was under the impression (which, indeed, he conveys not +only by his words, but still more by his italics—for they <emph>are</emph> his) +that <emph>the whole end</emph> of the tabernacle was wider than the <emph>door</emph>. +Now if he had taken the pains to read even an English translation +of the sacred book which he so rashly presumed to condemn, +he never could have fallen into so great a mistake. He would +have seen that the <emph>whole eastern end</emph> of the tabernacle was left +open, and that the open space was covered only by a curtain +which extended across from side to side. Consequently, if mention +were really made of a door, it must have been this curtain +itself that was called by that name. +</p> + +<p> +But if Dr. Colenso had gone a little further, and had consulted +any Hebrew lexicon, he would have discovered that the sacred +writer does not speak of a <emph>door</emph>, but rather of a <emph>doorway</emph>. The +tabernacle had in fact no <emph>door</emph> properly so called. The word +פתח (<foreign lang='he' rend='italic'>pethach</foreign>), which is used by the sacred writers when +speaking of the tabernacle, signifies, as Gesenius explains it, <emph>an +opening</emph>, <emph>an entrance</emph>. It means, therefore, the whole end of the +tabernacle, which was left <emph>open</emph> to the court when the curtain was +drawn. In Hebrew the idea of <emph>a door</emph> is expressed by דלת +(<foreign lang='he' rend='italic'>deleth</foreign>). When treating of this word, Gesenius, having first +explained its meaning, pointedly remarks: <q>It differs from פתח, +which denotes the doorway which the door closes</q>. It is quite +<pb n='372'/><anchor id='Pg372'/> +certain, therefore, that the <emph>door</emph> and the <emph>whole end of the tabernacle</emph>, +which Dr. Colenso so emphatically contrasts, were in reality one +and the same thing. +</p> + +<p> +It is time, however, that we pass to another of Dr. Colenso's +arguments:— +</p> + +<quote rend='display'> + +<p> +<q rend='pre'><q><hi rend='italic'>And the skin of the bullock, and all his flesh, with his head, +and with his legs, and his inwards, and his dung, even the whole +bullock, shall he (the Priest) carry forth without the camp, unto a +clean place, where the ashes are poured out, and burn him on the +wood with fire. Where the ashes are poured out there shall he be +burned</hi></q>—(<hi rend='italic'>Lev.</hi>, iv. 11, 12).</q> +</p> + +<p> +<q rend='pre'>We have seen that the whole population of Israel at the +exodus may be reckoned at two millions. Now we cannot well +allow for a <emph>living</emph> man, with room for his cooking, sleeping, and +other necessaries and conveniences of life, less than three times +the space required for a <emph>dead</emph> one in his grave.... Let us +allow, however, for each person on the average three times 6 feet +by 2 feet, the size of a coffin for a full-grown man,—that is, let +us allow for each person 36 square feet or 4 square yards. Then +it follows that ... the camp must have covered, the people +being crowded as thickly as possible, an area of 8,000,000 square +yards, or more than 1652 acres of ground.</q> +</p> + +<p> +<q rend='pre'>Upon this very moderate estimate, then (which in truth is +far within the mark), we must imagine a vast encampment of +this extent, swarming with people, more than <emph>a mile and a half +across</emph> in each direction, with the tabernacle in the centre.... +Thus the refuse of these sacrifices would have had to be carried +by the priest himself (Aaron, Eleazar, or Ithamar,—there were +no others) a distance of three-quarters of a mile....</q> +</p> + +<p> +<q>But how huge does this difficulty become, if, instead of taking +the excessively cramped area of 1652 acres, less than <emph>three square +miles</emph>, for such a camp as this, we take the more reasonable +allowance of Scott, who says, <q>this encampment is computed +to have formed a moveable city of <emph>twelve miles square</emph>, that is, +about the size of London itself,</q>—as it well might be, considering +that the population was as large as that of London, and that in +the Hebrew tents there were no first, second, third, and fourth +stories, no crowded garrets and underground cellars. In that +case the offal of these sacrifices would have had to be carried by +Aaron himself, or one of his sons, a distance of six miles.... +In fact, we have to imagine the priest having himself to carry, on +his back, on foot, from St. Paul's to the outskirts of the metropolis, +the <q>skin, and flesh, and head, and legs, and inwards, and dung, +even the whole bullock</q>.... This supposition involves, of +course, an absurdity. But it is our duty to look plain facts in the +face</q>—(Part i. pp. 38-40). +</p> + +</quote> + +<pb n='373'/><anchor id='Pg373'/> + +<p> +We agree with Dr. Colenso that this is a <q>huge difficulty</q>, +and that the duties of the priest, as described by him, involve a +manifest absurdity. But we contend that the duties of the priest, +as described by him, are not to be found in the Pentateuch; that +<emph>all the circumstances</emph> which constitute the difficulty and the +absurdity are simply <emph>additions of his own</emph>. This is indeed a +serious charge against a writer who represents himself to the +public as an earnest and conscientious searcher after truth. But +we hope to satisfy our readers that it is a plain and obvious fact; +and it is our duty, as Dr. Colenso truly tells us, <q>to look plain +facts in the face</q>. +</p> + +<p> +It is evident that the whole weight of the objection consists +in this: that, according to the sacred narrative, the priest is commanded, +first, to carry the bullock <emph>himself</emph>; secondly, to carry it +<emph>on his back</emph>; thirdly, in doing so, to <emph>go on foot</emph>. Now there is +not the faintest insinuation in any text Dr. Colenso has produced, +nor, we may add, in any text the Pentateuch contains, that the +priest should <emph>go on foot</emph>, or that he should carry the bullock <emph>on +his back</emph>. These two ideas are to be found only in the fanciful +and rather irreverent gloss of Dr. Colenso. +</p> + +<p> +Neither is it commanded in the sacred text that the priest +should <emph>himself</emph> carry the bullock out of the camp. Even in the +English translation there is nothing to imply that he might not, +for this duty, employ the service of his attendant Levites. It is +said, indeed, <q>he shall carry forth the bullock without the camp</q>. +But by the common use of language we may impute to a person, +as his own, the act which he does by the agency of another. +Thus a minister of state is said to write a letter, when the letter +is written at his direction by his secretary. In the Fourth +Book of <hi rend='italic'>Kings</hi> it is recorded of Nabuchodonosor that <q><emph>he carried +away all Jerusalem</emph>, and all the princes, and all the valiant men +of the army, to the number of ten thousand, into captivity:... +and the judges of the land he carried into captivity from Jerusalem +into Babylon. And all the strong men, seven thousand, +and the artificers and the smiths a thousand</q>, etc.—(IV. <hi rend='italic'>Kings</hi>, +xxiv. 14-16). No one dreams of any difficulty in a sentence +like this. Yet, if we admit the Colenso system of interpretation, +the difficulty is insuperable, because the <emph>meaning of the sentence</emph> +is, that Nabuchodonosor <emph>himself</emph> carried that immense multitude +<emph>on his back</emph> from Jerusalem to Babylon. +</p> + +<p> +If we now turn to the Hebrew text we shall find that it is still +less favourable to Dr. Colenso and his <q>huge difficulty</q>. The +word והוציא (vehotzi), which is there used, literally means <emph>and +he shall cause [it] to go forth</emph>, that is to say, <emph>he shall have it removed</emph>. +This will be at once admitted by every biblical scholar, +and can be made intelligible without much difficulty to the +<pb n='374'/><anchor id='Pg374'/> +general reader. In the Hebrew language there are several forms +of the same verb, sometimes called conjugations, each of which +has a meaning peculiar to itself. The primitive form is <foreign lang='he' rend='italic'>kal</foreign>; and +the <foreign lang='he' rend='italic'>hiphil</foreign> form <q>denotes the <emph>causing</emph> or <emph>permitting</emph> of the action, +signified by the primitive <foreign lang='he' rend='italic'>kal</foreign></q>.<note place='foot'>Nordheim's <hi rend='italic'>Hebrew Grammar</hi>, § 148; see also Gesenius, § 53, <q><hi rend='italic'>Significations +of Hiphil</hi>. It is properly <emph>causative of kal</emph>.</q></note> For example: קדש (kadash) in +<foreign lang='he' rend='italic'>kal</foreign> signifies <emph>to be holy</emph>; in <foreign lang='he' rend='italic'>hiphil</foreign>, <emph>to cause to be holy</emph>, <emph>to sanctify</emph>; +נטה (natah) in <foreign lang='he' rend='italic'>kal</foreign> means <emph>to bow</emph>; in <foreign lang='he' rend='italic'>hiphil</foreign>, <emph>to cause to bow</emph>, <emph>to +bend</emph>. Now, in the passage quoted by Dr. Colenso the word +והוציא is the <foreign lang='he' rend='italic'>hiphil</foreign> form of יצא (yatza), <emph>to go forth</emph>; it therefore +means literally <emph>to cause to go forth</emph>.<note place='foot'>Accordingly, this is the first meaning given for the word by Gesenius in his +Lexicon. In this sense, too, it is frequently employed in the Mosaic narrative. +Here are two examples, taken almost at random, in which we find the same word +in the same conjugation, mood, and tense: When Joseph, in prison, asked the +chief butler of Pharaoh to intercede for him with his royal master, he added: +<q>And thou shalt <emph>bring me</emph> (והוצאתני—vehotzethani) out of this prison</q>—(<hi rend='italic'>Gen.</hi> +xl. 14). Will Dr. Colenso say that Joseph intended the chief butler should +<emph>carry him</emph> out of prison <emph>on his back</emph>? Again, when the Jews murmured against +Moses and Aaron in the desert, they cry out, <q>Ye have <emph>brought us forth</emph> (הוצאתם—hotzethem) +into this wilderness to kill the whole multitude with hunger</q>—(<hi rend='italic'>Ex.</hi> +xvi. 3; also xiv. 11). They surely did not mean to say that Moses and Aaron +had <emph>carried</emph> the whole multitude out of Egypt <emph>on their backs</emph>.</note> We need scarcely remark +that the priest would comply with this injunction whether +he himself in person removed the bullock, or whether he employed +the Levites to do it; whether he carried it on his back, +according to the ridiculous paraphrase of Dr. Colenso, or removed +it in wagons provided for the purpose. +</p> + +<p> +And now that our paper approaches to a close, it may be asked +what is the result of our labours, and what has been gained to the +cause of truth by all the minute and tedious details through +which we have conducted our readers? It seems to us that we +have directly answered two of Dr. Colenso's arguments, and that +we have moreover established indirectly a strong presumption +against all the rest. Let us put a case to our readers. A jeweller +exhibits for sale a string of pearls. He demands a very high +price, but he pledges his word of honour that the pearls are of +the rarest quality and of the highest excellence. A casual passer-by +is attracted by the glittering gems. He enters the shop; he listens +with eager credulity to the earnest protestations of the merchant; +but he hesitates when the price is named. At this critical +moment a friend arrives, who is happily somewhat versed in +jewellery. He selects one or two pearls from the string, and +after a brief inspection clearly shows, not merely that the price +is far beyond their value, but that they are not pearls at all. +What would be thought of the merchant who had offered them +for sale? Who would frequent his shop? Who would believe +<pb n='375'/><anchor id='Pg375'/> +the other pearls to be genuine on the strength of his protestations? +It may be indeed that he is not a swindler; but if he is +an honest man, he is certainly a very indifferent judge of his +business. +</p> + +<p> +Now what this jeweller is in a matter of commerce, such, as it +seems to us, has Dr. Colenso been proved to be in a matter of +infinitely greater moment. He comes before the world with the +prestige of a great name and of a high position. He earnestly +announces that he has made a great discovery, and that he is +forced by his conscience to speak out his mind. He offers to the +public an attractive array of brilliant and plausible arguments; +and in return he asks us to surrender the inestimable treasure of +Christian faith. At first we are bewildered and perplexed by the +novelty and variety of his arguments; but after a little we summon +up courage; we select two or three from the number, and +these we submit to a minute and careful analysis. We find that +they are miserably defective and utterly inconclusive. Facts are +misrepresented, the meaning of language is perverted, the principles +of sound reasoning are disregarded. May we not then +fairly infer that Dr. Colenso's earnest protestations of sincerity +and good intention afford a very insufficient guarantee for the +accuracy of his statements and the stability of his arguments? +We do not say that he is dishonest; but we do say that he has +proved himself a very incompetent authority. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Blessed Thaddeus M'Carthy.</head> + +<p> +[In an article of the <hi rend='italic'>Record</hi> for April (page 312), we briefly +referred to a Bishop of Cloyne and Cork who is venerated as +blessed, in Ivrea, a town of Piedmont. In conformity with the +few fragments preserved in the archives of Ivrea and elsewhere +regarding him, we adopted the opinion that his name, according +to modern orthography, should be rendered Thaddeus Maher. +Since the publication of the article just mentioned, a paper +containing much valuable matter has been communicated to us +through the great kindness of the Very Rev. Dr. M'Carthy, +the learned Professor of Scripture in Maynooth College, who +had prepared it long before the article in the <hi rend='italic'>Record</hi> was published, +and before he could have had any knowledge of our views +on this subject. We are anxious to publish every document that +we can find on this interesting question, in the hope that by discussing +it, light may be thrown on the history of a holy Irish +bishop, who is honoured beyond the Alps, but so little known +at home, that there is great difficulty in determining his real name. +In one of our next numbers we shall return to this subject.] +</p> + +<pb n='376'/><anchor id='Pg376'/> + +<p> +On June 23rd, 1847, the Most Rev. Dr. Murray, Archbishop of +Dublin, received at Maynooth a letter covering a bill of exchange +for £40 (1,000 francs), sent for the relief of the famine-stricken +poor of Ireland, by order of the good Bishop of Ivrea. The town +of Ivrea (anciently <hi rend='italic'>Eporedia</hi>) is the capital of the Piedmontese +province of the same name, which extends from the Po to the Alps. +The province contains a population of over one hundred thousand, +of whom about eight thousand reside in the town, where +is also the bishop's see. +</p> + +<p> +The letter to Dr. Murray enclosed a separate paper, of which +the following is a copy:— +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>De Beato Thaddeo Episcopo Hiberniae.</q> +</p> + +<p> +<q rend='pre'>Anno Domini millesimo quadringentesimo nonagesimo secundo, +die vigesima quarta Octobris, Eporediae (antiquae urbis +Transalpinae in Pedemontio) postremum obiit diem in hospitio +peregrinorum sub titulo Sancti Antonii, quidam viator incognitus; +atque eodem instante lux mira prope lectum in quo jacebat effulsit, +et Episcopo Eporediensi apparuit homo venerandus, Pontificalibus +indumentis vestitus. <hi rend='smallcaps'>Thaddeum Machar</hi> Hiberniae +Episcopum illum esse innotuit ex chartis quas deferebat, et in +Cathedrali ejus corpus solemni pompa depositum est sub altari, +et in tumulo Sancti Eusebii Episcopi Eporediensis, atque post +paucos dies coepit multa miracula facere.</q> +</p> + +<p> +<q rend='pre'>Acta et documenta ex quibus ejus patria et character episcopalis +tunc innotuerunt, necnon ad patratorum miraculorum seu +prodigiorum memoriam exarata, interierunt occasione incendii +quo seculo xvii. Archivium Episcopale vastatum est. In quadam +charta pergamena caracteribus Gothicis scripta, quae in +Archivio Ecclesiae Cathedralis servatur haec leguntur:</q> +</p> + +<lg> +<l><q rend='pre'>Marmoreis tumulis hoc templo Virginis almae</q></l> +<l>Corpora Sanctorum plura sepulta jacent</l> +<l>Martinus hic . . . . .</l> +<l>. . . . . . . .</l> +<l>Inde Thaddeus adest, quem misit Hibernia praesul</l> +<l>Sospite quo venit saepe petita salus,</l> +<l>Regia progenies alto de sanguine Machar,</l> +<l>Quem nostri in Genua nunc Latiique vocant.</l> +<l>Ingemuit moriens, quem Hiberno sidere cretum</l> +<l>Non Cariense tenet, non Clovinense solum.</l> +<l>Sic visum superis; urbs Eporedia corpus</l> +<l>Templo majore marmoreo claudat opus.</l> +<l>Hic jacet Eusebii testudinis ipse sacello,</l> +<l>Pauperiem Christi divitis inde tulit.</l> +<l>Hunc clarum reddunt miracula sancta: beatus</l> +<l>Exstat: et in toto dicitur orbe pius.</l> +<l>Huc quicunque venis, divum venerare Thaddeum</l> +<pb n='377'/><anchor id='Pg377'/> +<l>Votaque fac precibus: dicque viator, Ave.</l> +<l>Mille quadringentos annos tunc orbis agebat</l> +<l>Atque Nonagenos: postmodum junge duos.</l> +</lg> + +<p> +<q rend='pre'>Verbis illis <emph>solum Cariense</emph> vel <emph>Cloviense</emph> et <emph>Clovinense</emph> designari +a poeta civitates Hiberniae in quibus Thaddeus aut natus aut +Episcopus fuerit, putandum est, forsan Clareh, Carrick.</q> +</p> + +<p> +<q>Quamobrem exquiritur utrum in Hibernia habeatur notitia +hujus Episcopi <hi rend='smallcaps'>Thaddei Machar</hi>—loci ubi natus fuerit,—ejus +familiae, quae regia seu princeps supponitur in poesi,—civitatis seu +ecclesiae in qua fuerit Episcopus. Desiderantur quoque notitiae +si quae reperiri poterunt et documenta quibus illius vita et gesta +illustrari possint; insuper utrum labente saeculo xv. aliqua +persecutio in Hibernia adversus Episcopos facta sit, quemadmodum +argumentari licet ex quibusdam Epistolis Innocentii VIII. circa +immunitatem ecclesiasticam</q>.—(<hi rend='italic'>End of paper</hi>). +</p> + +</quote> + +<p> +As our space precludes a literal translation of this paper, a +summary may be acceptable to the reader. +</p> + +<p> +On the 24th of October, 1492, died at Ivrea, in St. Antony's +Hospice for Pilgrims, Blessed Thaddeus, an Irish bishop, whose +body was deposited under the high altar of the cathedral, in a +shrine over the relics of the holy patron, St. Eusebius. At the +time of death a brilliant light was seen round his bed, and at the +same moment to the Bishop of Ivrea there appeared a man of venerable +mien, clothed in pontifical robes. Several other miracles +were also wrought through his intercession. The papers found +with him showed he was an Irish bishop, and these, as well as +other documents proving his great sanctity, religiously kept in +the episcopal archives, were destroyed by fire in the seventeenth +century. In an old parchment, written in Gothic letters, still +preserved in the archives of the cathedral church, are these +lines: +</p> + +<quote rend='display'> +<lg> +<l>'Neath marble tombs, in this the virgin's shrine</l> +<l>The bones of many a saint in peace recline;</l> +<l>Here martyred . . . . .</l> +<l>Thaddeus there. From Erin's shore he came,</l> +<l>A bishop, of M'Carthy's royal name.</l> +<l>At whose behest were wondrous cures oft made.</l> +<l>Still Latium, Genoa, invoke his aid.</l> +<l>Dying, he mourned that not on Irish soil,</l> +<l>Where sped his youth, should close his earthly toil:</l> +<l>Nor Cloyne, nor Kerry, but Ivrea owns</l> +<l>(For God so willed) the saintly bishop's bones.</l> +<l>'T is meet that they in marble shrine encased</l> +<l>Should be within the great cathedral placed.</l> +<l>Like Christ, whose tomb was for another made,</l> +<l>He in Eusebius' cenotaph is laid.</l> +<pb n='378'/><anchor id='Pg378'/> +<l>Soon sacred prodigies his power attest,</l> +<l>And all the Earth proclaims him pious, blest.</l> +<l>O ye who hither come, our saint assail</l> +<l>With prayers and votive gifts; nor, traveller, fail</l> +<l>To greet with reverence the holy dead.</l> +<l>Since Christ was born a thousand years had fled,</l> +<l>Four hundred then and ninety-two beside</l> +<l>Had passed away, when St. Thaddeus died.</l> +</lg> +</quote> + +<p> +When Dr. Murray received the Bishop of Ivrea's letter, he +placed it in the hands of the late venerated President of Maynooth +College, from whose MSS. it is now copied, together with +the very literal translation of the verses made by one of the +junior students at the time. Dr. Renehan undertook to collect all +the notices of Blessed Thaddeus in our Irish annals, and to give +the best answers he could to the bishop's questions. He even +visited Ivrea in the summer of 1850, in the hope of finding +traditional records of the life of Blessed Thaddeus, but to no purpose. +He found the task more difficult than might be expected. +All the knowledge regarding the saint's family, see, etc., that can +be gathered from Irish or British sources is found in these few +lines from Ware on the Bishops of Cloyne: +</p> + +<p> +<q><hi rend='smallcaps'>Thady M'Carthy</hi> (<hi rend='italic'>succ.</hi> 1490).—Upon the resignation of +William, Thady M'Carthy, by some called Mechar, succeeded +the same year by a provision from Pope Innocent VIII., as +may be seen from the <hi rend='italic'>Collectanea</hi> of Francis Harold</q>—Ware's +<hi rend='italic'>Bishops</hi> (Harris), p. 563. +</p> + +<p> +The Blessed Thaddeus's name is unhonoured then, in his own +country; his biography, if ever written, is at least not recorded +by the Irish historians. Even the scanty information which the +industrious Ware supplies, was gleaned not from our annals, but +from Harold's <hi rend='italic'>Collectanea</hi>, probably notes and extracts taken +from documents in the continental libraries. Dr. Renehan had, +therefore, little to add on our saint's life. He was, however, +fully satisfied that Blessed Thaddeus of Ivrea was no other than +the Bishop of Cork and Cloyne, mentioned by Ware. His arguments +may be seen in a rough outline of his answer to the Bishop +of Ivrea's letter, among the O'Renehan MSS. in Maynooth, +almost the only authority we had time to consult for this notice. +Sometimes the very words of the letter are given in inverted +commas:— +</p> + +<p> +I. The Pilgrim of Ivrea was an Irish bishop who died in the +year 1492. <q>The most diligent search through our Irish annals +will not discover another bishop to whom even so much of the +poet's description will apply but Thaddeus M'Carthy, Bishop of +Cloyne. About that date there were indeed in Ireland five +bishops named Thaddeus: 1. Thady, Bishop of Kilmore, since +<pb n='379'/><anchor id='Pg379'/> +before 1460; but his successor Furseus died in 1464, and Thomas, +the third from him, died before 1492. 2. Thady M'Cragh, +of Killaloe, succeeded in 1430, full sixty years before our +saint's death at Ivrea. His third successor died in 1460. +3. Thady, Bishop of Down, was consecrated in Rome, 1469, +died in 1486, and his successor, R. Wolsey, was named before +1492. 4. Thady of Ross died soon after his appointment in 1488, +succeeded by Odo in 1489. 5. Thady of Dromore, appointed only +in 1511, and the see was held by George Brown in 1492. The +date (1492) is alone enough to prove that B. Thaddeus of Ivrea +was not any of the preceding bishops, and there was no other of +the name for full sixty years after or before, but the Bishop of +Cork and Cloyne, the date of whose death fits exactly all the requirements +of the case. Ware quotes from Harold that he was +appointed by Innocent VIII. (<hi rend='italic'>sed.</hi> 1484-1492,) that he succeeded +W. Roch, resigned 1490, and further, that Gerald, who succeeded, +resigned in 1499, after obtaining a pardon from Henry +VII. in 1496</q>—(<hi rend='italic'>Lib. Mun.</hi>, i. p. 102) +</p> + +<p> +II. Another line of the old fragment seems to name the see of +the B. Thaddeus, whom the poet describes as lamenting his death +abroad, far from the <q>solum Chariense</q>, or <q>Clovinense</q>, which +we interpret far <q>from <emph>Kerry</emph></q>, the burial place of his family, and +<q>from <emph>Cloyne</emph></q>, his episcopal see. <q>Cloyne</q> is variously Latinized, +even by Irish writers, <q>Cloynensis</q>, <q>Clonensis</q>, <q>Cluanensis</q>—and +often <q>Clovens</q> or <q>Clovinen</q>, in Rymer's <hi rend='italic'>Foedera</hi>.<note place='foot'><q>Clove</q>=Cloyne, Rymer's <hi rend='italic'>Foedera</hi>. Tom. v. par. iv. p. 105; Lib. Mun. +Tom. i. par. iv. p. 102.</note> What +more natural than that a poet would describe the pilgrim as longing +to be buried either in his cathedral church of <emph>Cloyne</emph> or with his +fathers in <emph>Kerry</emph>? +</p> + +<p> +III. The passage which seems to us most decisive, is that +which points to the <emph>royal extraction</emph> and <emph>name</emph> of this holy +bishop: <q><emph>Regia progenies, alto de sanguine Machar</emph></q>. Observe +how in the notice from <emph>Harold</emph> Bishop M'Carthy was +called also <q>Mechar</q>. Clearly both were one and the same +name. Thus [Gaelic: Mac Careaw], Anglicised M'Carthy, is pronounced +Maccaura, with the last syllable short, as in Ard-Magha +(Armagh), and numberless like words. Hence Wadding,<note place='foot'><q>Maccarthy=Carthy=Macare=Machar</q>. Wadd. Annal. Min. ad <hi rend='italic'>an.</hi> 1340, +n. 25, <hi rend='italic'>ed.</hi> Roman. Tom. viii. p. 241; <hi rend='italic'>ibid.</hi> Tom. xiii. p. 432, et pp. 558-9.</note> in +speaking of the foundation of Muckross Abbey, Killarney, by +Domnal M'Carthy, Prince of Desmond, quotes to this effect a +Bull of Paul II., in 1468, in which Domnall's name is spelled +<q><emph>Machar</emph></q>, a form identical with that in the contemporary fragment. +In truth, there is no Irish family name like <q>Machar</q> at +all but <q>Meagher</q>, which is invariably spelled with <q>O</q>, +<pb n='380'/><anchor id='Pg380'/> +especially in the Latinized form; and the <q>O'Meaghers</q> had no +claim to <emph>royal</emph> blood. +</p> + +<p> +IV. The Blessed Thaddeus was <q>regia progenies</q>. Now there +was no <emph>royal</emph> family name in Ireland like that in the inscription +except the truly <emph>royal</emph> name, made more royal still by the saintly +Bishop of Cloyne. Without insisting with Keating that the +ancestry of the M'Carthy family could be traced through twenty-eight +monarchs who governed the island before the Christian +era, we may assert with the Abbe MacGeoghan, in a note (tom. +iii. p. 680), strangely omitted by his translator, <q>that if regard +be had to primogeniture and seniority of descent, the M'Carthy +family is the <emph>first</emph> in Ireland</q>. +</p> + +<p> +Long before the founders of the oldest royal families in Europe—before +Rodolph acquired the empire of Germany, or a Bourbon +ascended the throne of France—the saintly Cormac M'Carthy, +the disciple, the friend, and patron of St. Malachy, ruled over +Munster, and the title of <emph>king</emph> was at least continued in name +in his posterity down to the reign of Elizabeth. <q>Few pedigrees, +if any</q>, says Sir B. Burke, <q>in the British empire can +be traced to a more remote or exalted source than that of the +Celtic house of M'Carthy.... They command a prominent, +perhaps the <emph>most prominent</emph> place in European genealogy</q>. Plain +then is it that in no other house could the <q>regia progenies</q> be +verified more fully than in the M'Carthy family.<note place='foot'><q>Kings of the M'Carthy race</q>, Annals of Innisfallen, ad <hi rend='italic'>an.</hi> 1106, p. 106, <hi rend='italic'>an.</hi> +1108, 1110, 1176; Annals of Boyle, <hi rend='italic'>an.</hi> 1138, 1185; Annals of Ulster, <hi rend='italic'>an.</hi> +1022-3, 1124; Gir. Cambr., lib. i. cap. iii.; S. Bernard, in Vit. Malac., cap. iv. +<q>Their burial place</q>, Archdall Monast. Hib., pp. 302, 303.</note> +</p> + +<p> +V. The date of death, the wished-for burial place, his native +soil (Kerry), or his diocese (Cloyne)—the name and royal +extraction, all point to the Bishop of Cloyne as the saint whose +relics are still worshipped at Ivrea. If we add that <q>Chiar</q> is the +usual Irish form of Kerry; that Domnall's (the founder of Irrelagh) +father's name was <hi rend='smallcaps'>Thaddeus</hi>, not improbably our Saint's +uncle, the evidence seems to be overwhelming. +</p> + +<p> +VI. We have said there is no account in Irish writers of +even the Bishop of Cloyne, except the few lines in Ware. The +continental annalists of the religious orders do, however, speak +of one celebrated Thaddeus, without mentioning his surname +or country. Elsius (quoting <hi rend='italic'>De Herera</hi> and <hi rend='italic'>Crusen</hi>, whose +works are not within our reach) notices Thaddeus <emph>de Hipporegio</emph> +sive <emph>Iporegia</emph>, <q>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</q>. He was prior, he adds, of several convents, seven +times definitor, thirteen times visitator, four times president of +synods, nine times vicar-general, and his government was ever +<pb n='381'/><anchor id='Pg381'/> +distinguished for the greatest love of order and edifying example. +See Els., <hi rend='italic'>Encom.</hi>, August., p. 645. +</p> + +<p> +After quoting these words in substance from the Augustinian +chronicler, Dr. Renehan adds: <q>After the most diligent inquiry +I could make at Ivrea, wherever I could hope for any little +information, particularly at the episcopal palace (where I was +received with marked respect, as a priest from the country that +sent out the B. Thaddeus), and of the Bishop's secretary, the +vicar-general, and many others, whose kind attention I can never +forget, I could find no vestige of any other Thaddeus, called +after the city (<hi rend='italic'>Eporedia</hi>), but our own blessed Irish bishop; +and I was assured, over and over again, that he was the only +Thaddeus known in its annals, or who ever had any connection +with the town, by birth, residence, death—or any way known +to the present generation</q>. It is not then unreasonable to suppose +that the Thaddeus so celebrated in the Augustinian Order was +no other than our Bishop. 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. Indeed, 1492 is not so different from 1502 +that an error may not have crept in. +</p> + +<p> +Dr. Renehan's theory, then, with regard to B. Thaddeus, fully +detailed in the letter to the Bishop of Ivrea, was this:— +</p> + +<p> +Thaddeus M'Carthy was born in Kerry, where the M'Carthy +More branch of the family resided, and where, in the monastery +of Irialac (now Muckross), or in Ennisfallen (see <hi rend='italic'>Archdall</hi>), +the princes of the house were always buried. The young Thaddeus +went abroad at an early age, and embraced the monastic +life. His virtues and piety soon attracted the notice of his +religious brethren, as manifest from their chronicles. They +became in time known to the ruling Pontiff, Innocent VIII., +who raised him to the episcopal dignity. The B. Thaddeus +repaired to Rome in the first place, to receive consecration +and jurisdiction from the successor of St. Peter, +imitating in this the example of our great patron saint. He +stopped at Ivrea, probably on his way home, fell sick there, +and died, God witnessing to His servant by signs and wonders. +The silence of our annalists is thus accounted for to a +great extent by the long residence of B. Thaddeus abroad. +This theory is remarkably borne out by the independent notice +in last <hi rend='italic'>Record</hi>. Having little to help us to arrive at any correct +notion of the saintly bishop's life beyond the epitaph and +the slender tradition at Ivrea, we entirely subscribe to this view. +Other sources of information may be opened, now that we have +ventured to bring, for the first time, the name of B. Thaddeus +before the Irish Catholic people; and for this service, little as it +<pb n='382'/><anchor id='Pg382'/> +is, and entirely unworthy of our saintly bishop, we still expect +his blessing in full measure. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Liturgical Questions.</head> + +<p> +We have received from various quarters several questions connected +with the ceremony of marriage. We propose in this number +of the <hi rend='italic'>Record</hi> to answer some of them. +</p> + +<p> +We shall treat in the first place of the Mass. The questions +forwarded to us may be reduced to the two following: +</p> + +<p> +1. When and on what days can the Missa pro sponso et sponsa +be said, and on what days is it forbidden by the Rubrics? +</p> + +<p> +2. In either Mass are any commemorations to be made, and +when and how are they to be made? +</p> + +<p> +In reply to these questions, we beg to bring under the notice +of our readers the following decrees of the Sacred Congregation +of Rites. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +4266. In celebratione Nuptiarum quae fit extra diem Dominicum +vel alium diem festum de praecepto seu in quo occurrat +duplex primae vel secundae classis etiamsi fiat officium et Missa +de Festo duplici per annum sive majori sive minori dicendam esse +Missam pro sponso et sponsa in fine Missalis post alias Missas +votivas specialiter assignatam: in diebus vero Dominicis aliisque +diebus festis de praecepto ac duplicibus primae et secundae classis +dicendam esse Missam de Festo cum commemoratione Missae pro +sponso et sponsa. Atque ita decrevit et servari mandavit. Die 20 +Decembris 1783. Factaque deinde per me Secretarium de praedictis +Sanctissimo Domino Nostro Pio PP. VI. relatione Sanctitas +sua praefatum Sac. Cong. generale Decretum confirmavit, et +ubique exequutioni dandum esse praecepit. Die 7 Januarii 1784 +</p> + +<p> +4394. Verumtamen cum interea nonnulla excitata fuerint dubia +circa rubricam in haccelebranda Missa servandam, et Parochorum +sensus sit varius quippe quia aliqui eidem Missae Hymnum Angelicum +adjiciendum censent cum vers. Ite, Missa est in fine, alii +vero etiam Symbolum Nicenum legendum putant, ea freti ratione +quod haec Missa ceu solemnis et pro re gravi haberi debeat: ideo +ad amputandas controversias et dubitationes utque ab omnibus +unus idemque conveniens ritus servetur: sacra Rituum Congregatio, +me subscripto secretario referente, re mature discussa, +declaravit atque decrevit quod firma remanente dispositione +praefati Decreti quoad designationem dierum in quibus Missa +votiva pro sponso et sponsa celebrari potest, eamdem esse votivam +privatam, proindeque semper legendam sine Hymno Angelico +<pb n='383'/><anchor id='Pg383'/> +et symbolo Nicaeno cum tribus orationibus, prima videlicet +ejusdem Missae votivae propria ut habetur in fine Missalis secunda +et tertia diei currentis ut in Rubric. Tit. vii. num. 3, de Commemorationibus, +Benedicamus Domino in fine, et ultimo Evangelio +S. Johannis. Et ita decrevit die 28 Februarii 1818. +</p> + +<p> +4437. Cum per Decretum Generale S. hujus Congregationis +die 20 Decembris 1783 dies designentur, quibus Missa pro sponso +et sponsa etiam diebus excludentibus duplicia per annum, ideoque +etiam infra octavam Epiphaniae, in vigilia Pentecostes, et +infra octavam privilegiatam sanctissimi Corporis Christi: alii vero +putant his etiam diebus eamdem Missam vetitam; idcirco idem +Parochus petiit declarari. +</p> + +<p> +5. An hujusmodi Missa dici possit diebus duplicia excludentibus +ut supra notatis? +</p> + +<p> +6. An Commemoratio Missae pro sponso et sponsa dicenda +prout ex dicto decreto in Missis de duplici primae vel secundae +classis dici debeat sub unica conclusione cum oratione Festi vel +sub altera conclusione? +</p> + +<p> +7. An talis Commemoratio pariter dici debeat vel sub altera +conclusione prout solet de aliis commemorationibus occurrentibus +in diebus Dominicis et Festis de praecepto? +</p> + +<p> +8. Quo loco, quando aliae occurrunt commemorationes ut in +proximo quaesito commemoratio Missae pro sponso et sponsa +dicenda sit sub secunda conclusione, an scilicet ultimo loco? +</p> + +<p> +Et S. Rituum Congregatio exquisita sententia alterius ex +Apostolicarum Caeremoniarum Magistris scripto exarata, typisque +evulgata ad relationem Eminentissimi et Reverendissimi D. Card. +Cavalchini Ponentis, respondendum censuit ut infra, videlicet. +</p> + +<p> +Ad 5. Negative quoad octavam Epiphaniae, vigiliam Pentecostes, +et octavam privilegiatam Sanctissimi Corporis Christi, +quatenus privilegium concessum sit ad instar octavae Epiphaniae. +</p> + +<p> +Ad. 6. Negative ad primam partem, affirmative ad secundam. +</p> + +<p> +Ad. 7. Ut in antecedenti. +</p> + +<p> +Ad. 8. Faciendam primo loco post alias de praecepto. +</p> + +<p> +Atque ita respondit die 20 Aprilis 1822. +</p> + +<p> +From these decrees the following conclusions may clearly be +established: +</p> + +<p> +1. On all Sundays and holidays of obligation, and feasts of +first and second class, the Mass of the day is to be said with the +commemoration of the Mass pro sponso et sponsa. This appears +clear from the decree 4266 quoted above. +</p> + +<p> +2. This commemoration is to be made sub altera conclusione, +and not sub unica conclusione cum oratione Festi. +</p> + +<p> +3. If there are other commemorations to be made in the Mass +of the day, they are to be said before the commemoration of the +Mass pro sponso et sponsa. This appears from the answer given +<pb n='384'/><anchor id='Pg384'/> +by the Sacred Congregation of Rites to the question 8 in the +Decree No. 4437, and Gardellini, in a note on this same +question, says: <q>Imo si occurrant plures commemorationes ut +accidit potissimum dum celebranda est Missa de Dominica, illa +Nuptiarum primum dumtaxat locum obtinere poterit post alias a +rubrica praeceptas et sic reliquas praestare, siquae sint a superiore +imperatae</q>. +</p> + +<p> +4. The decree 4394 makes it clear that on all the ordinary +doubles throughout the year, the Missa pro sponso et sponsa may +be celebrated; and it declares, moreover, that it is a votive private +Mass, and, as such, to be said sine Gloria et Credo, with the +second and third prayers of the day occurring, and to conclude +with the Benedicamus Domino and the Gospel of St. John. This +decree, clear as it may appear, gave rise to another question about +privileged octaves which exclude doubles, which was afterwards +proposed to the Sacred Congregation of Rites, and to which an +answer was given on the 20th April, 1822, in the Decree 4437, +already quoted, question 5. +</p> + +<p> +Gardellini, in a valuable note, explains the matter fully, and +we quote his words on the subject:— +</p> + +<p> +<q>Hisce decretis compositae quaestiones omnes videbantur: secus +tamen accidit, nam nova excitata sunt dubia. Quippe nonnulli +sunt, qui opinantur Missam hanc dici posse etiam diebus qui excludunt +duplicia per annum, praesertim vero infra octavam Epiphaniae, +in vigilia Pentecostes et infra octavam privilegiatam sanctissimi +Corporis Christi. In hac autem opinione versantur quia in +primo illo Decreto dies isti expressim et nominatim non excipiuntur. +Ast hi errant quam maxime. Non enim declaratione indigebat +id, quod sub generali prohibitione, utpote a Rubricis jam +vetitum continebatur. Jubet Decretum, ne Missa nuptiarum celebretur +in duplicibus primae vel secundae classis sed vult ut in +hujusmodi occursu solam obtineant commemorationem: ergo +includit in regula etiam dies, in quibus per easdem Rubricas fieri +nequit Festum duplex secundae classis vel occurrens vel translatum +si in octava Epiphaniae duplicia isthaec non admittuntur, +potiori jure nec Missa votiva privata non obstante Indultu admitti +poterit, utpote quae in occursu hujusmodi duplicium celebranda +non est</q>. +</p> + +<p> +We must refer our readers to this very instructive note of +Gardellini, which we regret we cannot insert here in full, owing +to its great length. Indeed it is not necessary to do so, inasmuch +as the answer given to the question 5 in the Decree 4437, already +quoted, puts an end to further discussion, and settles the question +definitively. +</p> + +<p> +There are other questions connected with the ceremony of +marriage, but we must reserve them for another occasion. +</p> + +</div> + +<pb n='385'/><anchor id='Pg385'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Correspondence.</head> + +<div> +<head>I. The See Of Down And Connor.</head> + +<p> +<hi rend='italic'>To the Editors of the Irish Ecclesiastical Record</hi>. +</p> + +<p> +<hi rend='smallcaps'>Gentlemen</hi>, +</p> + +<p> +In the March number of your valuable periodical there was +a most interesting paper on the See of Down and Connor. I +apprehend, however, it contained a few slight mistakes, which I +would have pointed out, but hoped that some person more intimately +conversant with the subject would have done so in your +April number. Such not having been the case, I shall endeavour +to do so. However, before entering on these matters, I beg to +say, in illustration of your learned contributor's notes, that the +<q><hi rend='italic'>Ecclesia de Rathlunga</hi></q>, of which Bishop Liddell had been +rector, is now called Raloo, and lies between Larne and Carrickfergus, +in the county of Antrim (see Reeves, p. 52); that <hi rend='italic'>Lesmoghan</hi>, +of which Bishop Killen had been pastor, still bears the +same name, forming a sub-denomination of the parish of Ballykinler, +county Down (Ib., p. 28); that <hi rend='italic'>Arwhyn</hi>, of which John of +<hi rend='italic'>Baliconingham</hi> (now Coniamstown, near Downpatrick) was +rector, is now the mensal parish of Ardquin, in the barony of +Ardes, county Down (Ib., p. 20); and that <hi rend='italic'>Camelyn</hi>, of which +Bishop Dongan was pastor, is now called Crumlin, being united +to the parish of Glenavy, near Lough Neagh, county Antrim +(<hi rend='italic'>Ib.</hi>, p. 4). Returning from this digression, it is quite plain from +the Bull dated June, 1461, given by De Burgo (<hi rend='italic'>Hib. Dom.</hi>, p. +474), and cited by your contributor, p. 267, appointing Richard +Wolsey to the See of Down, that Wolsey was not the immediate +successor of Bishop John, who died in 1450. It expressly states, +as mentioned in the article, that the See was <emph>vacant</emph> by the death +of <hi rend='smallcaps'>Thomas</hi>, last bishop of the canonically united dioceses of Down +and Connor, repeating the same name in the body of the Bull. +How this is to be reconciled with the statement that Wolsey was +John's successor, I cannot say; but it follows, on the principle +laid down by your contributor in ignoring John Logan, placed +by Ware between William, bishop from 1365 to 1368, and +Richard Calf II., 1369, that we must have a Bishop Thomas between +John and Richard Wolsey. Dr. Reeves (<hi rend='italic'>Eccl. Ant. +Down</hi>, etc., p. 257), on the authority of this very Bull, has +accordingly done so, marking him as succeeding in 1450, and +<pb n='386'/><anchor id='Pg386'/> +the see vacant in 1451. He conjectures him to have been +<hi rend='italic'>Thomas Pollard</hi>, who in 1450 was appointed custose of the +temporalities. Dr. Cotton (vol. iii. p. 201) adopts this view +without hesitation, and it would appear by a complaint of the +beforementioned Bishop John, shortly after the union of Down +and Connor in 1441, that even then Pollard claimed to have +an apostolical provision for the See of Down (Primate Mey's +<hi rend='italic'>Registry</hi>, cited by Reeves, p. 37; see also Harris's <hi rend='italic'>Ware</hi>, p. 203, +where it is likewise mentioned that Pollard contested the See +of Down with John of Connor, both carrying themselves as +bishops thereof, Harris adding that it was thought Pollard was +supported by the primate, and that it was only in 1449 Pollard +lost his cause, just two years before Wolsey's appointment). +It may be asked, had he a reversionary provision before the union +was canonically effected? If not, is <emph>Thomas</emph> a misprint for <emph>John</emph> in +the Bull? as we are aware that there are many typographical +errors in the <hi rend='italic'>Hib. Dom.</hi>—for instance, as to <emph>John</emph> O'Molony, +Bishop of Killaloe, who died circ. 1650, is in several places +called <emph>Thomas</emph>. +</p> + +<p> +The next bishop respecting whom I wish to make some +observations is Eugene or Owen Magenis, appointed in 1541, +and though I am not disposed to deal uncharitably with him, I +have no doubt he was a <q>temporiser</q>, though he may have been +secretly <q>orthodox</q>. Dr. M'Carthy (Dr. Kelly's <hi rend='italic'>Essays</hi>, p. 427), +and Brennan, and Walsh, in their ecclesiastical histories of Ireland +are compelled to come to the same conclusion; and upon +the whole of his career I candidly confess I don't know what +other result they could arrive at. I ground nothing on his being +present, if he were present, at Queen Elizabeth's first parliament +in 1560, which passed the Act of Uniformity, and required the +oath of supremacy to be taken by all ecclesiastics; for even if he +had been present, there is no documentary evidence extant +showing how those in attendance voted, and those acquainted +with Irish history know on the authority of Archdeacon Lynch +that these acts were hurriedly and surreptitiously passed on a day +when they were not expected to be brought forward, and in a +thin packed house. But it appears, so far as his public acts are reported, +that he submitted in matters of ecclesiastical discipline to all +the rapid changes and schisms which the fertile imaginations of the +pseudo-reformers introduced during the Tudor reigns. He surrendered +his bulls to Henry VIII., obtained from Paul, <q>Bishop +of Rome</q>, not <q>His Holiness</q>; took out pardon for accepting +them, with a new grant of the see, with the archdeaconry and confirmation +of the parishes of Aghaderg and Anaghlone, parishes to +which <emph>he had been</emph> promoted by the Primate in 1526 and 1528. +It is an oversight to suppose that about 1541 and 1543 the +<pb n='387'/><anchor id='Pg387'/> +northern chieftains who submitted to Henry VIII. were exempted +from all pressure in matter of religion. Cox (<hi rend='italic'>Aug. Hib.</hi>, +vol. i. p. 272) writes that the king about that time caused all the +Irish who submitted to him to renounce the <q>Pope's usurpations, +and to own the king's supremacy by indenture</q>, among others, +stating that O'Neill did so, January, 1542, all the indentures +being registered in the Red Book of the Exchequer. The +articles of Con O'Neill's submission are printed in vol. iii. +part iii. p. 353, of the <hi rend='italic'>State Papers of Henry VIII</hi>.; and by +the second article, he expressly renounces obedience to the +Roman Pontiff and his usurped authority, and acknowledges the +king to be the supreme head of the Church in England and +Ireland, immediately under Christ. Manus O'Donnell, 3rd +June the preceding year, in his letter styles the king on +Earth immediately under Christ supreme head of the Church of +England—(<hi rend='italic'>Ib.</hi>, p. 217). M'Donell, captain of the galloglasses, +goes further, and promises to annihilate and relinquish the +usurped authority of the Bishop of Rome; and his adherents and +abettors will expel, extirp, and diminish, etc.—(<hi rend='italic'>Ib.</hi>, p. 383). +Redmond MacMahon, captain of the Farney, 30th December, +1543, also renounces the usurped authority of the Roman +Pontiff—(Shirley's <hi rend='italic'>Farney</hi>, p. 40). Even in the reign of Queen +Mary, we find Owen Macgenis, of Iveagh, chief of his sept and +captain of his country, binding himself not to admit any provisions +from Rome, but oppose them all he could—(Cox, i. +p. 299). No doubt these indentures were extorted by necessity +from these chiefs, who scoffed at the idea that Henry had any +religion or was the head of any church, and kept the articles +just as long as they could not help it. Dr. M'Carthy, I presume +on the ground of Bishop Magenis suing out pardon in Queen +Mary's reign, considers he afterwards <q>repented</q>, being made a +privy councillor and governor of his country; but then we have +two similar acts of repentance in Elizabeth's reign, for he took +out the royal pardon, 1st May and 25th October in her first +year, thus atoning for his folly in her predecessor's. If he +lived till 1564, as Dr. Moran (<hi rend='italic'>Archbishops of Dublin</hi>) supposes—though +I consider he was dead in 1563, from the queen's +letter, dated 6th January, 1564, naming James M'Caghwell +to the see, then <q>destitute of an incumbent</q>, and also from the fact +of Shane O'Neill applying for the see for his brother, 1563-4—then, +knowing that the greater parts of the counties of Down +and Antrim were, in the early years of Elizabeth's reign, completely +under subjection to the English, and coupling this with +the solicitation of the royal pardons, the least that can be said +is, that Bishop Magenis acquiesced in or tacitly submitted to the +ecclesiastical changes enacted in the parliament of 1560, not +<pb n='388'/><anchor id='Pg388'/> +forgetting that about the same time Andrew Brereton, governor +of Lecale (called Britton by Anthony Bruodin, in Dr. Moran's +<hi rend='italic'>Archbishops of Dublin</hi>, p. 142), mercilessly strangled John +O'Lochran and two other Franciscan friars, in Downpatrick. +But I have reserved for the last the conduct of Bishop Magenis +in the reign of Edward VI. On the 2nd of February, 1552-3, +he assisted George Brown of Dublin in <emph>consecrating</emph> Hugh +Goodacre to be Archbishop of Armagh, and <emph>John Bale</emph> to be +Bishop of Ossory, according to a new-fangled form annexed to +the second Book of Common Prayer of Edward VI., which +was not even authorised by act of parliament, nor by any order +of the king (Mant, vol. i. p. 219)—as an Erastian church would +require—which was opposed by the Catholic clergy at the time, +and afterwards, in the reign of Queen Mary, condemned by all +the Catholic bishops of England as invalid, defective in matter, +form, and intention. And who was this John Bale whom Bishop +Magenis assisted in <emph>consecrating</emph> by this vitiated rite? He, according +to Pits, as quoted by Harris (Ware's <hi rend='italic'>Bishops</hi>, p. 417), was +<q>an English Heretick, an apostate Carmelite, and a married priest. +This poor wretch, except his calumnies against men and his +blasphemies against God and his saints, hath nothing in him +worthy to be taken notice of</q>. Condemned by his brother +Protestants, Vossius, Wharton, etc., for his acrimony and falsehood, +it is little wonder the Catholics, on the death of Edward +VI., chased him from Kilkenny. Had his <q>King Johan: a +play, in two parts</q>, published by the Camden Society in 1838, +been known in his lifetime, in which drama he apotheosises that +merciless tyrant, alike despicable, cruel, and infamous, the +murderer of his own nephew, as a great reformer, <q>the model of +every virtue, human and divine</q>, it would have completed his +infamy and disgrace. No earthly fears should have prevailed on +an orthodox bishop to pretend to consecrate a man whose life was +such a disgrace to religion. I do not lay much stress on the +formal words of the Bull appointing Myler Magrath to these +sees, 12th October, 1565, vacant <foreign lang='la' rend='italic'>per obitum Eugenii Magnissae</foreign>: +it simply shows he was not deposed, and it may have been with +him as with his successor, that hopes were entertained for some +years that he would abandon his state conformity, which I trust +was the case. The astute and wily ministers of Elizabeth at this +early date did not compel apostacy, nor seek for purity of morals; +though apostates themselves, all they required was outward conformity, +that the elect should take investiture from the crown. +They bided their time. +</p> + +<p> +It is questionable but that Sir James Ware knew Bishop +Dougan had been Bishop of Soder and Man, for in one of his +MSS. in Trinity College Library, cited by Reeves, p. 177, he +<pb n='389'/><anchor id='Pg389'/> +writes of John Duncan, Archdeacon of Down, in 1373, <q>Factus +Episcopus Sodorensis sive Insular. Manniar, 1374</q>; the different +spelling of the name, and the great age Dr. Dougan must have +attained before his elevation to Down in 1394 (living till 1412), +may have induced him to doubt the identity. +</p> + +<p> +I am delighted to learn that we are to have these valuable +papers with others on the succession of the Irish sees, published +in a separate volume; and were I permitted to offer a suggestion, +I would recommend that the succession should be brought down +to the period of the Confederation of Kilkenny, when all the sees, +with the exception of Derry and Dromore, were, I think, full. +Enriched with a few biographical notes, such a work would be +a valuable accession to Irish ecclesiastical history, and would, besides, +utterly shatter the vain and fanciful theories of Mant, +Palmer, etc., as to apostolical succession through the puritanical +Adam Loftus, the apostate rector of Outwell, in Norfolk, to +which he had been appointed in 1556—(Cotton's <hi rend='italic'>Fasti</hi>, v. p. +197). +</p> + +<p> +I omitted to ask if it can be explained why Myler Magrath, +in his letter of 24th June, 1592, given <hi rend='italic'>in extenso</hi> by Father +Meehan in Duffy's <hi rend='italic'>Hib. Magazine</hi>, March, 1864, calls, <q>Darby +Creagh</q>, Bishop of Cloyne, his cousin. Dermot or Darby Creagh, +or Gragh, or MacGragh, or M'Grath—for by these various names +he is called, is stated in the paper on Cork and Cloyne in your +last number to be a native of Munster; whereas Myler Magrath +was eldest son of Donogh, otherwise Gillagmagna Magrath, of +Termon Magrath, county of Fermanagh, of which the family had +been erenachs. He married Anne O'Meara, by whom he had +five sons—Terence, alias Tirlagh, Redmond, Barnaby, <hi rend='italic'>alias</hi> Brien, +Mark, and James, besides two daughters, Cecily or Sheelagh, +married to Philip O'Dwyer, and Eliza or Ellis, married to Sir +John Bowen. How came the relationship? I don't understand +why Myler is named as the foster-brother of the great +Shane O'Neill. The latter was fostered by the O'Donnellys of +Tyrone, and hence frequently styled Shane Donnellagh. Terence +Donnelly, alias Daniel, Dean of Armagh, was his foster-brother. +</p> + +<p> +J. W. H. +</p> + +<p> +April 8, 1865. +</p> + +</div> + +<div> +<head>II.</head> + +<p> +<hi rend='italic'>To the Editors of the Record</hi>. +</p> + +<p> +<hi rend='smallcaps'>Gentlemen</hi>, +</p> + +<p> +The following remarks on a subject of great importance to the +priests of the mission may not be uninteresting to the readers of +the <hi rend='italic'>Record</hi>. My attention was directed to the matter on reading +the erudite work of Dr. Feye, of Louvain, on Matrimony. +</p> + +<pb n='390'/><anchor id='Pg390'/> + +<p> +The opinions of St. Liguori are looked upon as possessing high +authority, and, as every one knows, very justly so. Hence it is +that he is copied even in the casual mistakes he made; and all the +casuistical works recently published have inserted in their pages +those mistakes. Take, for example, the works on moral theology +most in circulation at present, such as the works of Gousset, +Gury, Scavini, and it will be found that in the very latest editions +of these works those errors are left untouched. +</p> + +<p> +At page 591, n. 876, of Gury, 13<hi rend='vertical-align: super'>a</hi> ed., it is remarked regarding +the <foreign lang='la' rend='italic'>gradus inaequalis consanguinitatis, vel affinitatis</foreign>, that for +the validity of the dispensation it is not required to mention in the +petition the <emph>gradus remotior</emph> <q>nisi sint conjuncti secundo gradu +attingente primum</q>. In the <q>Casus Conscientiae</q> he makes the +very same observation. If the reader refer to Scavini he will find +the same opinion adopted. It will appear from the remarks of +Card. Gousset, t. 2, n. 1136, that he adheres to the opinion of St. +Liguori. +</p> + +<p> +At page 118, l. 6, t. 6, n. 1136, St. Liguori treats of the +question, and cites the Breve of Benedict XIV., <q>Etsi Matr.</q>, of +27th September, 1755, upon which he remarks, <q><foreign lang='la' rend='italic'>Matrimonium +esse quidem illicitum sed non invalidum modo propinquitas non +sit 1<hi rend='vertical-align: super'>mi</hi> aut 2<hi rend='vertical-align: super'>di</hi> gradus consanguinitatis</foreign></q>. +</p> + +<p> +Now it is certain that Benedict XIV. held no such opinion, for +in sec. 6 he expressly states, after St. Pius V., that the omission of +the first grade <emph>alone</emph>, in the petition for dispensation, <emph>invalidates</emph> +the dispensation. Again, Benedict XIV. in that Breve is speaking +<emph>de duplici</emph> gradu consanguinitatis, not <emph>de secundo gradu</emph>, and states +that a dispensation would be null, in the petition for which only +one vinculum was expressed, whereas there existed two—duplex +vinculum. +</p> + +<p> +I believe St. Liguori was led into the mistake either by confounding +the word <emph>duplex</emph> with <emph>secundum</emph>, or by the remarks +made by Benedict <emph>de tertio</emph> gradu propinquiore, etc., of which +there was question. +</p> + +<p> +Gury's opinion also is wrong; for it is certain, from the decree +of St. Pius V., as cited and confirmed by Benedict XIV., that +the suppression of the mention of the first grade in the petition for +dispensation in <emph>gradu inaequali consang. off.</emph>, will equally annul +the dispensation, whether the first grade concur with the second, +third, or fourth. +</p> + +<p> +In order then that St. Liguori's opinion be correct, it is necessary +to erase the words <q>aut secundi</q> from the sentence. +</p> + +<p> +Expecting you will give insertion to the foregoing observations, +which are made through a desire to serve the <hi rend='italic'>Record</hi>, and give a +hint to fellow-labourers in the vineyard, +</p> + +<p> +I remain, Gentlemen, respectfully yours, +</p> + +<p> +W. Rice, C.C., Coachford. +</p> + +</div> + +</div> + +<pb n='391'/><anchor id='Pg391'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Documents.</head> + +<div> +<head>I. Letter Of The Cardinal Prefect Of Propaganda +To Dr. Troy, 1782.</head> + +<quote rend='display'> + +<p> +Illustrissimo e Reverendissimo Monsignore Come Fratello. +</p> + +<p> +Essendosi prese in matura considerazione le risoluzioni emanate +dall'Assemblea de' Vescovi Suffraganei di cod. Provincia Armacana +radunata in Drogheda il di 8. e 9. Agosto dell'anno scorso; questa +S. Cong. di Propaganda dopo un lungo esame hà finalmente coll'oracolo +di Nostro Sig. PP. Pio VI. pronunziato il suo guidizio sù le +medesime e ne communica specialmente a V S. come amministratore +di cod. Metropolitana le sue determinazoni, perchè le faccia ben +tosto partecipi ai Prelati sudetti. Si è in primo luogo pertanto riconosciuto, +che a quest'assemblea non può darsi il nome di Sinodo Provinciale, +essendo essa mancante di tutte quelle solennità, e forme che ai +sinodi convengono, e specialmente dell'intervento del Capitolo della +Chiesa Metropolitana, che dee sempre ai sinodi invitarsi, quando un +immemorabile consuetudine non abbia a questo privilegio del Capitolo +derogato. Mà quantunque non si possa dare a quest'adunanza +de' Vescovi il carattere, e il vigore di sinodo provinciale, contuttociò la +pubblicazione delle risoluzioni prese nella med. non potea farci senza il +consenso, e approvazione della Sede Apostolica, poichè per i Decreti +eziandio de' sinodi provinciali legittimamente convocati, e canonicamente +tenuti, si chiede sempre, e si preserva l'approvazione della S. +Sede prima di esiggerne l'esservanza. L'esempio solo di S. Carlo +Borromeo in tutti i sei Sinodi Provinciali di Milano può dar norma +ai Vescovi come debbano regolarsi sù questo punto. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +E incominciando dalla terza risoluzione emanata dai Vescovi sudetti +questa è sembrata assai ambigua, ed oscura. La dispensa de' proclami +per celebrare un matrimonio secreto può concedersi cosi dall'Ordinario +dell'uomo, che della donna, e si concede di fatti da quello, +nella di cui Diocesi si contrae il matrimonio, siasi Ordinario dell'uno, +o dell'altro de contraenti. Se dunque si è preteso di limitare questa +facoltà al solo Ordinario dell'uomo, privandone l'Ordinario della +donna, questa risoluzione non dee osservarsi, poichè è contraria ad +ogni ragione canonica, e all'osservanza. Se poi si è voluto soitanto +intendere, che dopo essersi ottenuto questa dispensa dall'Ordinario +dell'uomo, non faccia d'uopo di riportarla ancora da quello della +donna allora la risoluzione potrà eseguirsi, e non merita riprensione. +</p> + +<p> +La quarta però non ammette interpretazione, e debbe essere per +ogni conto proscritta. Si è risoluto, che ogni dispensa dai gradi proibiti +di parentela sia concessa dall'Ordinario di ciascuna parte contraente. +Dovevano pur i Vescovi riflettere, che essendo la parentela +un vincolo, che lega due persone, e impedisce, che trà loro si possa contrarre +<pb n='392'/><anchor id='Pg392'/> +il matrimonio; subito che una di esse èsciolta da questo vincolo, +ne viene in conseguenza, che ne sia prosciolta anche l'altra, non +potendo restarne avvinta una, e libera l'altra. Se dunque per +autorità legittima, o della Sede Apostolica, o di uno degli Ordinarj +è tolto il vincolo di parentela trà un uomo, e una Donna, non vi è +più bisogno di altra dispensa, ne fà, mestieri ricorrere all'altro Ordinario +per ottenerla. . . . . . . Prego il Signore che La +conservi e feliciti. +</p> + +<p> +Roma 30 Marzo 1782. +</p> + +<p> +D. V. S. +</p> + +<p> +Come Fratello,<lb/> +<hi rend='smallcaps'>L. Card. Antonelli</hi>, Prefetto,<lb/> +Stefano Borgia, <hi rend='italic'>Segretario</hi>. +</p> + +<p> +Mons. Troy, Vescovo Ossoriense. +</p> + +<p> +Amministretore di Armach. +</p> + +<p> +[<hi rend='smallcaps'>translation.</hi>] +</p> + +<p> +Having taken into its careful consideration the resolutions adopted +at a meeting of the Suffragan Bishops of the Province of Armagh, +held last year at Drogheda, on the 8th and 9th of August, this S. +Congregation of Propaganda, by authority of our Lord Pope Pius +VI., after a protracted examination, has finally given judgment thereupon. +This judgment it now signifies to your lordship, as Administrator +of that Metropolitan See, in order that you may speedily +communicate to the above-mentioned Prelates the decision which it +has been led to take. First of all, however, it has been established +that the meeting cannot be called a provincial synod, seeing that it +wanted all the formalities prescribed for the holding of synods, and +especially the presence of the Metropolitan Chapter, which, when +immemorial usage to the contrary has not interfered with its right, +ought always to be invited to synods. But although this meeting +of bishops may not claim the character or the authority of a provincial +synod, nevertheless its resolutions could not be published without +the consent and approbation of the Apostolic See, since the decrees +even of provincial synods, lawfully convened and celebrated in +canonical form, require at all times the approbation of the Holy See +before their observance can be made obligatory. The example of +St. Charles Borromeo in the Six Provincial Synods of Milan, is of +itself a sufficient guide for Bishops in this matter. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +In the first place, then, the third resolution passed by the above-mentioned +Bishops appears very ambiguous and obscure. In case +of a private marriage, both the Ordinary of the man and the Ordinary +of the woman have power to dispense with the publication of the +banns, and as a matter of fact this dispensation is granted by the +Bishop in whose diocese the marriage is celebrated, whether he be +the Ordinary of the one or of the other of the contracting parties. +If, then, the sense of the resolution be to limit this power to the Ordinary +of the man, to the exclusion of the Ordinary of the woman, the +resolution ought not to be carried out, as being contrary to the canons +<pb n='393'/><anchor id='Pg393'/> +and to custom. But if, on the other hand, the meaning be, that +when once the dispensation has been obtained from the Ordinary of +the man, there is no need to obtain it also from the Ordinary of the +woman, the resolution thus interpreted may be put into practice, and +is not deserving of censure. +</p> + +<p> +The fourth resolution, however, cannot be softened by any interpretation. +That resolution prescribed that every dispensation in +prohibited degrees of relationship should be granted by the Ordinary +of each of the contracting parties. And yet the Bishops ought to +have reflected that relationship being a bond which affects two +persons, and prevents them from contracting matrimony one with the +other, the moment one of these persons becomes free from this bond, +the other, by a necessary consequence, is also set at liberty, it being +impossible that one can be free whilst the other remains bound. +Whenever, therefore, the bond of relationship between a man and a +woman has been removed by lawful authority, either of the Holy +See or of one of the Ordinaries, no second dispensation is required, +nor is it necessary to have recourse to the other Ordinary to obtain +such dispensation.... +</p> + +</quote> + +</div> + +<div> +<head>II. Decrees Granting An Indulgence To A +Prayer To Be Said Before Hearing Confessions, +And To A Prayer For A Happy +Death.</head> + +<quote rend='display'> + +<p> +<hi rend='italic'>Oratio recitanda ante sacramentales confessiones excipiendas.</hi> +</p> + +<p> +Da mihi Domine, sedium tuarum assistricem Sapientiam, ut sciam +judicare populum tuum in justitia, et pauperes tuos in judicio. Fac +me ita tractare Claves Regni Coelorum, ut nulli aperiam cui claudendum +sit, nulli claudam cui aperiendum sit. Sit intentio mea pura, +zelus meus sincerus, charitas mea patiens, labor meus fructuosus. Sit +in me lenitas non remissa, asperitas non severa, pauperem ne despiciam, +diviti ne aduler. Fac me ad alliciendos peccatores suavem, ad +interrogandos prudentem, ad instruendos peritum. Tribue, quaeso, +ad retrahendos a malo solertiam, ad confirmandos in bone sedulitatem, +ad promovendos ad meliora industriam: in responsis maturitatem, in +consiliis rectitudinem, in obscuris lumen, in implexis sagacitatem, in +arduis victoriam, inutilibus colloquiis no detinear, pravis ne contaminer, +alios salvem, meipsum non perdam. Amen. +</p> + +<p> +<hi rend='italic'>Urbis et Orbis. Decretum.</hi> +</p> + +<p> +Ex Audientia Sanctissimi. Die 27 martii 1854.—Ad preces humillimas +Reverendissimi Patris Jacobi Pignone del Carretto Clericorum +Regularium Theatinorum Praepositi Generalis, Sanctissimus +<pb n='394'/><anchor id='Pg394'/> +Dominus Noster Pius PP. IX. benigne inclinatus omnibus et singulis +Confessariis in Universo Orbe Catholico existentibus supraenunciatam +Orationem, antequam ad Sacramentales excipiendas Confessiones +assideant, corde saltem contrito, et devote recitantibus centum dierum +Indulgentiam semel tantum in die acquirendam, clementer est elargitus. +Praesenti perpetuis futuris temporibus valituro absque ulla +Brevis expeditione. +</p> + +<p> +Datum Romae ex Secretaria S. Congregationis Indulgentiarum. +F. Card. <hi rend='smallcaps'>Asquinius</hi> praefectus—Loco ϯ Sigilli.—A. Colombo secretarius. +</p> + +<p> +<hi rend='italic'>Oratio Caroli Episcopi Cracoviensis pro impetranda bona morte</hi>. +</p> + +<p> +O Maria sine labe concepta, ora pro nobis, qui confugimus ad Te, o +refugium peccatorum, mater agonizantium, noli nos derelinquere in +hora exitus nostri, sed impetra nobis dolorem perfectum, sinceram +contritionem, remissionem peccatorum nostrorum, Sanctissimi Viatici +dignam receptionem, extremae unctionis Sacramenti corroborationem, +quatenus securi presentari valeamus ante thronum justi sed et misericordis +Judicis, Dei, et Redemptoris nostri. Amen. +</p> + +<p> +<hi rend='italic'>Ex audientia Sanctissimi die 11 martii 1856</hi>. +</p> + +<p> +Sanctissimus Dominus Noster Pius PP. IX. omnibus et singulis +utriusque sexus Christi fidelibus, qui corde saltem contriti, ac devote +supradictas pias preces, jam adprobatas, ab bonam mortem impetrandam +recitaverint, centum dierum Indulgentiam semel in die lucrifaciendam, +clementer est elargitus. Praesentibus, perpetuis futuris temporibus +valituris. +</p> + +<p> +Datum Romae ex Secretaria Brevium.—L. ϯ S. Pro D. Cardinali +<hi rend='smallcaps'>Macchi</hi>.—Jo. B. Brancaloni Castellani <hi rend='italic'>Sub.</hi> +</p> + +</quote> + +</div> + +<div> +<head>III. Decree Concerning The Prayer <hi rend='italic'>Sacrosanctae +Et Individuae Trinitati, Etc.</hi></head> + +<p> +Urbis et Orbis. Decretum. Cum Sacrae huic Congregationi Indulgentiis +Sacrisque Reliquiis praepositae in una Melden. inter alia exhibitum +fuisset dubium enodandum <q>An ad lucrandam Indulgentiam +vel fructum orationis <hi rend='italic'>Sacrosanctae et individuae</hi> etc. necessario flexis +genibus haec oratio sit dicenda, vel an saltem in casu legitimi impedimenti +ambulando, sedendo recitari valeat?</q> Eminentissimi Patres +in generalibus Comitiis die 5 Martii superioris anni apud Vaticanas +Aedes habitis respondendum esse duxerunt. <q>Affirmative ad primam +partem, negative ad secundam</q>. Facta itaque Sanctissimo Domino +Nostro Pio PP. IX. relatione per me infrascriptum S. Congregationis +Secretarium die 12 ejusdem mensis, Sanctitas Sua votum Eminentissimorum +Patrum approbavit. In audientia vero Sanctissimi die 12 +<pb n='395'/><anchor id='Pg395'/> +Iulii ejusdem anni ab Eminentissimo Cardinali praefatae S. Congregationis +Praefecto habita, eadem Sanctitas Sua ex speciali gratia clementer +indulsit, ut Oratio <hi rend='italic'>Sacrosanctae</hi> etc. pro lucranda Indulgentia +a Sa. Mem. Leone PP. X. adnexa, seu fructu dictae orationis, etiam +non flexis genibus recitari possit ab iis, qui legitime impediti fuerint +infirmitatis tantum causa. Praesenti valituro absque ulla Brevis expeditione, +non obstantibus in contrarium facientibus quibuscumque. +</p> + +<p> +Datum Romae ex Secretaria ejusdem S. Congregationis Indulgentiarum +die 7 januarii 1856.—Loco ϯ Signi.—F. Cardinalis <hi rend='smallcaps'>Asquinius</hi>, +Praef.—A. Colombo Secretarius. +</p> + +</div> + +<div> +<head>IV. Plenary Indulgences And The Infirm.</head> + +<p> +<q rend='pre'><hi rend='italic'>Decretum Urbis et Orbis. Ex Audientia Sanctissimi die 18 Septembris, +1862.</hi>—Est hoc in more positum quod ab animarum Pastoribus +Sanctissimum Eucharistiae Sacramentum in aliquibus tantum infra +annum praecipuis festivitatibus ad fideles habitualiter infirmos, chronicos, +ob physicum permanens aliquod impedimentum e domo egredi +impotentes solemniter deferatur, proindeque hujusmodi fideles tot +Plenariis Indulgentiis privantur, quas consequerentur si conditionibus +injunctis adimpletis ad Sacram Eucharisticam Mensam frequentius +possent accedere. Itaque quamplures animarum Curatores, aliique +permulti Ecclesiastici Viri humillimas preces porrexerunt Sanctissimo +Domino Nostro Pio PP. IX. ut de Apostolica benignitate super hoc +providere dignaretur, factaque per me infrascriptum Secretariae S. +Congregationis Indulgentiarum Substitutum Eidem Sanctissimo de +his omnibus fideli relatione in Audientia habita die 18 Septembris +1862, Sanctitas Sua spirituali gregis sibi crediti utilitati prospiciens +clementer indulsit, ut praefati Christi fideles, exceptis tamen illis +qui in Communitate morantur, acquirere possent omnes et singulas +Indulgentias plenarias jam concessas vel in posterum concedendas, +quasque alias acquirere possent in locis in quibus vivunt, si in eo +physico statu non essent, pro quarum acquisitione praescripta sit +Sacra Communio et visitatio alicujus Ecclesiae vel publici Oratorii +in locis iisdem, dummodo vere poenitentes, confessi, ac caeteris omnibus +absolutis conditionibus, si quae injunctae fuerint, loco S. Communionis +et Visitationis alia pia opera a respectivo Confessario +injungenda fideliter adimpleant. Praesenti in perpetuum valituro +absque ulla Brevis expeditione. Non obstantibus in contrarium +facientibus quibuscumque.</q> +</p> + +<p> +<q>Datum Romae ex Secretaria S. Congregationis Indulgentiarum +et SS. Reliquiarum, Loco ϯ Signi <hi rend='italic'>F. Card. Asquinius</hi> <hi rend='italic'>Praefectus. A. +Archip. Prinzivalli Substitutus.</hi></q> +</p> + +</div> + +</div> + +<pb n='396'/><anchor id='Pg396'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Notices Of Books.</head> + +<div> +<head>I.</head> + +<quote rend='display'> +<hi rend='italic'>Appendix ad Rituale Romanum</hi> sive Collectio Benedictionum et +Instructionum a Rituali Romano exsulantium, Sanctae Sedis +auctoritate approbatarum seu permissarum, in usum et commoditatum +Missionariorum Apostolicorum digesta. Romæ, +Typis S. Con. de Propagande Fide, 1864. +</quote> + +<p> +This book has been compiled by authority, to serve as an +appendix to the Roman Ritual, and is intended for the convenience +of priests on the mission. In Ireland especially, where +the Catholic instincts of the people have ever maintained pious +confraternities in the honour which is their due, the clergy must +have felt the want of a manual containing the <foreign rend='italic'>formulæ</foreign> to be +used in enrolling the faithful in the various religious societies +approved by the Holy See. These forms are not to be found +in the Roman Ritual, nor in the books easily accessible to the +great body of priests. Besides, since every creature of God may +be blessed by prayer, the Catholic Church, whilst she refuses to +be reconciled with whatever is defective in modern progress, +hastens, on the other hand, to sanctify by her blessing whatever +this progress contains of good. Hence, new forms of prayer +are rendered necessary from time to time, such as the form for +blessing railways, and the Benedictio ad. <hi rend='smallcaps'>Omnia</hi>, to be used in +blessing all objects for which a special benediction is not contained +in the Roman Ritual. These forms are to be found in this +appendix. The instructions which the Holy See issues from +time to time on various subjects for the guidance of missionary +priests, also find their place in this collection. Among +them is the Instructio, issued by the Sacred Congregation of +Rites, for those who have permission to say two Masses on +the same day in different churches, and which is inserted in the +Ordo for use of the Irish clergy. To this is added, in the book +under notice, the ritus servandus a <emph>Sacerdote cum utramque +Missam in eadem Ecclesia offere debet</emph>. It runs as follows:— +</p> + +<quote rend='display'> +<q>Hoc itaque in casu Sacerdos post haustum in prima Missa diligenter +Sanguinem Domini, omissa consueta purificatione, patena +calicem et palla patenam tegens ac super corporale relinquens dicet +junctis manibus: <hi rend='italic'>Quod ore sumpsimus Domine</hi>, etc. Deinde digitos, +quibus SS. Sacramentum tetigit, in aliquo vase mundo ad hoc in +Altare praeparato abluet, interim dicens <hi rend='italic'>Corpus tuum Domine</hi>, etc., +abstersisque purificatorio digitis calicem velo coöperiet, velatumque +ponet super corporale extensum. Absoluta Missa si nulle in Ecclesia +<pb n='397'/><anchor id='Pg397'/> +sit sacristia calicem eodem modo super Altare relinquet; secus vero +in Sacristiam deferet, ibique super Corporale vel pallam in aliquo +loco decenti et clauso collocabit usque ad secundam Missam, in qua, +cum eodem calice uti debeat, ilium rursus secum deferet ad Altare, +ac super corporale extensum reponet. Cum autem in secunda Missa +Sacerdos ad Offertorium devenerit, ablato velo de Calice hunc +parumper versus cornu Epistolae collocabit sed non extra corporale, +factaque hostiae oblatione cavebit ne purificatorio extergat calicem, +sed eum intra corporale relinquens leviter elevabit, vinumque et +aquam eidem caute imponet, ne guttae aliquae ad labia ipsius Calicis +resiliant, quem deinde nullatenus ab intus abstersum more solito +offeret.</q> +</quote> + +<p> +The contents may be reduced to three heads. The first +regards the sacraments, and embraces a short form for blessing +the baptismal font; the rite of confirmation when administered +by a simple priest by delegation from the Apostolic See; instruction +for priests who duplicate; manner of carrying the +Eucharist in secret to the sick among unbelievers; decree of +the Sacred Congregation of Rites concerning the oil for the +lamp of the Blessed Sacrament. The second contains various +forms of blessing, twenty-two in number, and including those for +erecting the Via Crucis, and for enrolling in the scapulars of the +different orders. The third part contains the ceremonies appointed +by Benedict XIII. to be performed in the smaller parish +churches on the great festivals of the Christian year. +</p> + +</div> + +<div> +<head>II.</head> + +<quote rend='display'> +<hi rend='italic'>Popular Objections against the Encyclical.</hi> By. Mgr. de Segur. +Authorized Translation. Dublin: John F. Fowler, 3 Crow +Street. +</quote> + +<p> +We are delighted to welcome this little work, both for the +sake of its own proper merits, and because it is the first instalment +of the authorized translation of the admirable works of +Mgr. de Segur. The Encyclical and Syllabus still continue to +be the great event of the day. Indeed, as yet, we see only the +beginnings of the influence it is surely destined to exercise on +men's minds; and for the due development of that influence, +works like this of the French prelate are very necessary. The +docile Catholic, for whom St. Peter lives and speaks in Pius IX., +will find set forth herein the majesty and beauty of the doctrine +he had before received in simple faith. The Catholic whose +mind has been coloured for good and evil by modern ideas, and +who has felt alarm at the apparent contradiction between the +teaching of the Pope and certain social doctrines he has long +held to be as sacred as first principles, will find in these pages +wherewith to calm his apprehensions and steady his judgment +<pb n='398'/><anchor id='Pg398'/> +He will see that what the Church condemns is already condemned +by reason and history; and that, far from placing under +the ban any of the elements of true progress, the Holy See +censures the very errors which make all true progress impossible. +The priest who has charge of the wise and the unwise together, +will be glad to have, in these few pages, what may enable him +to provide for the wants of both. We quote a few passages:— +</p> + +<quote rend='display'> + +<p> +The Pope Condemns Liberty Of Conscience. +</p> + +<p> +You mean to say <q>the liberty of having no conscience</q>, or, what +is much the same thing, <q>the liberty of corrupting or poisoning one's +conscience!</q> You are right; the Pope is the mortal enemy of a +liberty so shocking. What good father would leave his son the +liberty of poisoning himself? +</p> + +<p> +It was Protestantism which invented, and it is the Revolution +which has perfected, what unbelievers call liberty of conscience. It +has become an essential part of <emph>progress</emph>, of that anti-Catholic <emph>progress</emph> +of which we were speaking just now, and which has insinuated +itself into all modern constitutions.... +</p> + +<p> +The liberty of following one's conscience, even when it is misguided, +is not the liberty of conscience condemned by the Encyclical Letter. +Catholics, Protestants, Jews, and all men, of whatever denomination +or sect they may be, are obliged to follow the dictates of their conscience; +as long as they are misled <emph>fairly</emph>, it is but a misfortune; what +the Church demands is that all men may escape this misfortune, +and have full liberty of embracing truth, when once they have discovered +it. The Pope condemns liberty of <emph>conscience</emph>, and not liberty +of <emph>consciences</emph>. The one is very different from the other. +</p> + +<p> +In Condemning Liberty Of Worship, The Pope Wishes To Oblige +Governments To Persecute Unbelievers, Protestants, Jews. +</p> + +<p> +The Pope desires nothing of all that, and those who say so, do not +believe a word of what they advance. Pius IX. says simply to +<emph>Catholic</emph> governments (and it is to them that he addresses himself): +<q rend='pre'>There is but one true religion, because there is but one God, one +Christ, one faith, one baptism, and this only true religion is that of +the Holy, Catholic, Apostolic Church of Rome. If, in consequence of +unfortunate circumstances, a Catholic government is obliged to put +the Church on the same footing with false religions, such as Protestants, +Jews, Mahometans, etc., it should bitterly regret such an unhappy +state of things, and never consider it as permanent or lasting. +Such conduct would be putting truth on a line with error, and despising +faith.</q> +</p> + +<p> +<q>It is the duty of a really Catholic government to facilitate, <emph>as much +as possible</emph>, to bishops and priests, the free exercise of their holy ministry, +in order that they may, by the zeal and persuasion of their +charity, work more efficaciously for the conversion of heretics and +other dissenters. It must hinder, <emph>as much as circumstances and the +laws of prudence will permit</emph>, the extension of heresy; finally, it must +<pb n='399'/><anchor id='Pg399'/> +endeavour, for its own interest, as well as for that of the Church, to +procure the inestimable advantages of religious unity and peace to +its subjects</q>. +</p> + +</quote> + +<p> +These are the matters that Pius IX. speaks of. He simply +engages Catholic sovereigns to do for their subjects what every good +father would do for his children and his servants; he does all in his +power to render the knowledge and practice of religion easy for +them; he removes as much as he can all that is capable of weakening +their faith or of corrupting their morals; he tolerates the evil that +he cannot prevent, but he never lets an opportunity pass without +blaming this evil, and repressing that which he cannot extirpate +entirely. +</p> + +<p> +The Church employs gentleness and mildness in order to gain +souls to God. Who would have ever thought of using violent measures +to impose faith on men? Although the Catholic Church pities +those who are misguided, and does all in her power to enlighten +them, she respects their faith, when she knows them to be upright +and honest. Intolerant and absolute in matter of doctrine, she is +full of tender solicitude for her children. +</p> + +</div> + +<div> +<head>III.</head> + +<quote rend='display'> +<hi rend='italic'>St. Patrick's Cathedral: How it was Restored.</hi> By a Catholic +Clergyman. Dublin: Duffy, 1865 +</quote> + +<p> +Even in the days of St. Augustine, Catholic eyes had to +behold scenes somewhat similar to the one in view of which this +pamphlet has been written. Within churches once Catholic, +Donatist bishops at that time held high festival, in the midst of +solemn pomp, with mystic rite and sacred song. From episcopal +chairs erected in opposition to those of the prelates in communion +with the Roman Pontiff, <q><emph>that is to say</emph></q>, explains St. +Cyprian, <q><emph>with the Catholic Church</emph></q>, intruded bishops counterfeited +the preaching of the lawful pastors, and with many a text +from Holy Writ, and with a plentiful use of holiest names, +made a brave show of belonging to those whom the Holy Ghost +has placed to rule the Church of God. But the make-believe was +not successful. One glance at the religious system of these men +and at the Catholic Church was enough to reveal the hollowness +of their pretensions, notwithstanding the ecclesiastical +air they so studiously cultivated. Hence St. Augustine thus +writes about Emeritus, a Donatist bishop (for whom, perhaps, +some worthy layman, not averse from proselytizing poor Catholics +in the wild Numidian country about Cethaquenfusca, had restored +one of the old cathedrals), <q>Outside the pale of the Church +(Emeritus) may have everything except salvation. Honour he +may have, a sacrament he may have, he may sing <hi rend='italic'>alleluia</hi>, he +may answer <hi rend='italic'>amen</hi>, he may have the Gospel, he may both hold +<pb n='400'/><anchor id='Pg400'/> +and preach faith in the name of the Father and of the Son +and of the Holy Ghost; but nowhere save in the Catholic +Church shall he be able to find salvation</q>—(<hi rend='italic'>Epist.</hi> clii.). And +yet, at least in the beginning, the Donatists were but schismatics; +their heresy was of somewhat later growth. How +much stronger, then, becomes St. Augustine's argument when +applied to the Established Church of our times, in which +heresy and free-thinking have ravaged whatever schism had +spared! The pamphlet under notice in reality does but +reëcho the holy Doctor's remarks. An outline of St. Patrick's +life and faith, drawn from unimpeachable authorities, sets +before us most clearly that the ancient Catholic Church of +Ireland differed far more from the Church now usurping +St. Patrick's Cathedral, than the ancient Catholic Church of +Africa from the Donatist body. The personal history of our +great apostle, his early training, his call to preach, his ecclesiastical +studies, his mission from Rome, his doctrine about +the Holy See, his essentially Catholic teaching, are all plainly +and forcibly Set forth, and contrasted with the peculiarities +of modern Protestantism. No candid mind can for a moment +hesitate to conclude with the writer, that the restoration ceremony +was <q>a ghastly spectacle of <emph>unreality</emph>. It was a joyous +revel over a <emph>lifeless</emph> form: the body was there, but not <emph>the soul</emph>. +The beauty of early years, which is oftentimes observed to resume +its place, in death, upon the face from which it had been +long driven by weeks, or months, or, perhaps, years of pain, the +beauty of graceful outline, and delicate feature, and placid, gentle +expression—all that had come back; and the church seemed as +if but yesterday finished. But the spirit of St. Patrick was not +there; the creed which he taught was not there; the <emph>true faith</emph>, +which is the soul, the animating spirit of religion, was far away</q>. +</p> + +</div> + +<div> +<head>IV.</head> + +<quote rend='display'> +<hi rend='italic'>Vie et Institut de Saint Alphonse Marie de Liguori, Evêque de +Sainte Agathe des Goths, et Fondateur de la Congregation du +Tres-Saint Redempteur.</hi> Par son Eminence le Cardinal +Clement Villecourt, 4 vols. Tournai: Casterman, 1864. +</quote> + +<p> +Of this excellent work we have only space to say at present +that it is worthy of its eminent author, and not unworthy of the +great saint whose life and virtues it sets forth. We hope to return +to the subject at a future time. +</p> + +</div> + +</div> + +</body> +<back rend="page-break-before: right"> + <div id="footnotes"> + <index index="toc" /> + <index index="pdf" /> + <head>Footnotes</head> + <divGen type="footnotes"/> + </div> + <div rend="page-break-before: right"> + <divGen type="pgfooter" /> + </div> +</back> +</text> +</TEI.2> |