Paulus,
Dei et Apostolicae sedis gratia, Archiepiscopus Dublinensis, etc., Venerabili Clero Dublinensi Tam Saeculari quam Regulari.
Maximi momenti esse ut leges ecclesiasticae ad sacras caeremonias peragendas spectent, accuratissime observentur, nemo est qui ignoret. Itaque, cum Nobis relatum fuerit in quibusdum hujus dioecesis Ecclesiis quasdam leges rituales praecipue ad hebdomadam sanctam spectantes, diversam et variam interpretationem accipere, adeoque in omnibus eandem disciplinam non vigere, cum que maximopere optandum sit ut non tantum idem spiritus sed et eadem agendi ratio ubique servetur, nostrim uneris esse existimavimus pauca quaedam que ad unitatem promovendam opportuna videntur, in omnium memoriam revocare, non quasi nova aliqua decernentes, sed eo tantum fine ut quam accuratissime Ecclesiae leges jam latae observentur. Haec vero sunt quae ab omnibus servari volumus:—
1mo. In oratoriis domesticis, missa celebranda non est in Feria Quinta in Coena Domini, neque in duobus sequentibus diebus, neque in die Paschatis.
2do. In Feria quinta praedicta, unica tantum celebrandi est Missa in singulis Ecclesiis, quae solemnis aut conventualis esse debet. In ea vero Missa clerus qui ad ecclesiam spectat, Communionem inter Missarum solemnia a manu celebrantis recipere debet, juxta veterem et constantem Ecclesiae usum.
3tio. Altare in quo reponendum est SS. Sacramentum, quod Feria Sexta in Missa Praesanctificatorum sumi debet a celebrante, omni cura ornandum est. Caeterum, Sacra Hostia includenda est in capsula, seu in sepulchro, ut vulgo dicitur, quod clave a sacerdote custodienda claudi debet, nec licet sacram Hostiam ita exponere ut videatur a fidelibus.
4to. In die Sabbati Sancti unica tantum celebrari potest Missa, que solemnis esse debet, vel celebrata ad normam Caeremonialis Benedicti XIII.
5to. Monendi sunt fideles a confessariis et a Concionatoribus praeceptum quo tenentur sacram communionem tempore paschali recipere, adimpleri non posse nisi in propria cujusque Ecclesia Paroeciali, excepto casu quo habeatur dispensatio ab episcopo, vel proprio parocho.
6to. Die Paschatis, in Ecclesiis, quae paroeciales non sunt, vetitum omnino est Sacram Communionem fidelibus dispensare, sive privatim, sive publice.
7to. Quod vero spectat ad eos qui vivunt in communitate, ut, e.g., in Conventibus et Monasteriis, in Collegiis et Seminariis ecclesiasticis, Communionem Paschalem tam ipsi quam eorum famuli, in propriis sacellis aut ecclesiis sumere possunt.
8to. In singulis Ecclesiis paroecialibus Sabbato Sancto benedicendi sunt fontes baptismales secundum ritum in Missali Romano praescriptum.
9to. Vetera Olea ad eos benedicendos adhibenda non sunt; quare, omnibus cavendum est, ut nova olea die antecedenti, ad eum finempetant. Olea vero sacra a laicis deferenda non sunt, sed a Sacerdotibus, a quibus etiam diligenter in loco tuto et clave obserrato semper custodienda sunt.
10to. Si qua in Ecclesia plures Sacerdotes ad sacras caeremonias peragendas haberi non possint, et unicus tantum adsit, servari debet, in hac hebdomada sancta ceremoniale editum jussu Benedicti XIII., pro minoribus ecclesiis, quod nuper in hac urbe in lucem prodiit ex typographia Domini Jacobi Duffy.
11mo. Organa quae pulsantur dum cantatur Gloria in excelsis in Missa Feriae Quintae in Coena Domini, silere postea debent donec initium fiat ejusdem hymni angelici in Missa Sabbati Sancti.
12mo. Campana silere eodem temporis spatio omnino debent.
Caeterum, omnes Parochos et Ecclesiarum Regularium Superiores in Domino rogamus ut, ea que hic praescripta sunt, quam accuratissime observari curent, atque eo zelo quo pro gloria Dei et disciplinae ecclesiasticae observantia flagrant, operam diligentissime navent, ut non solum in hac Sacra Hebdomade, verum etiam per totius anni curriculum, omnes sacrae caeremoniae et ritus ab Ecclesia sanciti, ea qua convenit dignitate et decore, qui domum Dei decet, peragantur.
✠Paulus Cullen.
Dat. Dublini, Die 5 Aprilis, 1857.
MONITA TO PROFESSOR UBAGHS, BY THE S. CONGREGATION OF THE INDEX.1
Folium primum anni 1843, de quo sermo est in epistola ad Episcopos Belgii ab Eminentissimo Cardinali Patrizi, secretario S. Inquisit. data d. 11 oct. 1864.
R. D. Ubaghs, docet in Theodicea et interdum etiam in Logica sequentes propositiones, quas S. Congregatio Indici praeposita emendandas esse judicat.
I. "Haud posse nos in cognitionem cujusvis externae metaphysicae veritatis venire (nempe quae respiciat ea quae sub sensus nostros non cadunt), absque alterius instructione, ac in ultima analysi absque divina revelatione".
Porro haec doctrina admitti nequit, quia sicut veritates internae et mathematicae cognosci possunt operatiocinii, ut ipsemet auctor fatetur, ita saltem possibile est veritates externas assequi, quotiescumque necessario cum internis connectuntur; aut cum ipsae internae consistere nequeunt non supposita aliqua veritate externa.
II. "Veritates externas metaphysicas demonstrari non posse". VideTheod., pag. 220, n. 413 et seq.
Jam vero veritates externae quandoque cum internis necessario copulantur, tanquam effectus cum causa, et ideo per hanc connexionem demonstrari possunt eo genere argumenti quod a posteriori vocatur, cujus certitudo non minor illa est, quae per demonstrationema prioriobtinetur.
III. "Dei existentiam minime demonstrari posse, Deum existere demonstrari posse negamus".Theod., pag. 73.
Quae importuna doctrina ultro fluit ex opinionibus jam indicatis ipsius auctoris.
IV. "Probationes existentiae Dei reduci ad quandam fidem, aut fundari in hac fide, qua non tam videmus quam credimus, seu naturaliter persuasum nobis est, ideam hanc esse fidelem, id quod evidentia mere interna cernere non possumus".Theod., pag. 73.
Quae verba significare videntur potius credi quam demonstrari Dei existentiam, quod quidem a vero omnino distat.
V. "Auctor omnes probationes veritatum externarum metaphysicarum reducit ad sensum communem".
Quae doctrina admitti nequit, eo quod aliquae veritates externae demonstrantura posterioriper veritates internas, absque illa relatione ad sensum communem. Ita habentes conscientiam nostrae existentiae, directe inferimus existere causam quae nobis existentiam contulerit; seu ab una veritate interna deducimus aliam veritatem externam absque interventu sensus communis.
Hae sunt praecipuae sententiae, quae in praedicto libro corrigendae videntur. Monet igitur S. Cong. Rev. auctorem ut nova aliqua editione librum emendandum curet atque interim in scholasticis suis lectionibus ab iis sententiis abstinere velit.
Folium alterum de quo sermo est in epistola Eminentissimi Cardinalis Patrizi.
Pauca quaedam loca in opere quod a cl. viro G. C. Ubaghs a. 1841 Lovanii editum est et inscribiturTheodicea, seuTheologiae naturalis elementa, adnotanda esse videntur, ut doctissimus auctor additis quibusdam illustrationibus obortas circa ejusdem operis intelligentiam difficultates e medio tollere possit. Ac 1º quidem memoranda sunt illa quae pag. 73 habentur de Dei existentia: "Deum existere demonstrari posse negamus, sed id certo certius probari etiam atque etiam affirmamus". Omnis certe ambiguitas ex hoc loco tolleretur, si post vocemdemonstrariadderetura priori,quod conveniret cum iis quae tradit auctor inLogica, p. 114, ed. tertia, de demonstrationis divisione, ubi ostendit contra Kantianos demonstrationem a posteriori, jure ac merito veram demonstrationem vocari. Auctor etiam, ibid. p. 105, haec habet: "Demonstrare, si stricte intelligitur, idem est ac probare judicium certo esse sicut effertur". Nemo autem negabit probationes existentiae Dei eam vim habere, ut respondeant notioni strictae demonstrationis quae hic a cl. auctore traditur.
2º Ubi auctor ad examen vocat diversa argumentorum genera, quae ad Dei existentiam demonstrandam afferri solent, quaedam habet quae observatione digna videntur.Theod., pag. 86, de argumentis physicis loquens ait: "Et licet tum recta ex rationalis naturae impulsu,etc., probari posset eumdem esse potentia et intelligentia vere infinita, illud tamen ex argumentis physicis solis et stricte spectatis secundum leges logicas effici nequit". Pag. 87, de argumentis quae moralia dicuntur ita se exprimit: "In his solis veram Dei infinitatem expresse contentam esse, strictis logicae legibus nondum plane efficitur". Additis porro quibusdam de argumento ex ente infinito, concludit: "Fide naturali et spontanea quadam progressione continua suppleamus in quod ad accuratam Dei notionem concipiendam, et ad veri Dei existentiam plene probandam illi soli probationi logicae, si strictissime acciperetur, deesse videretur". Tandem p. 89 legimus: "Probabiles quidem conjecturas facere de prima causa vel de primis causis (nesciremus utique, utrum una aut plures dicendae essent) deque earum proprietatibus possemus". In his omnibus mens doctissimi auctoris paulo clarius explicanda videtur, ne quis inde occasionem sumat vim elevandi argumentorum quae Dei existentiam demonstrant.
3º Clarissimus auctor, cap. 7, p. 3Theod., profitetur se "magis speciatim ac si fieri possit, paulo apertiusdeclarare velleea quae ad veritatem cognoscendam spectant". Quaedam tamen ibi leguntur, de quorum intelligentia dubitationes oriri possent. Pag. 216, haec habentur: "Veritatem internam immediate cognoscere possumus, externam non sine interposita fide". Et pag. 219: "Necesse est... ut institutio aliena nobis manifestas faciat veritates quae nec mere animi affectiones sunt, nec sub sensus nostros externos cadunt". Plura alia ejusdem generis ibi obvia sunt, quae contra mentem auctoris forte in alienos sensus torqueri possent, et ad id adhiberi, ut vis humanae rationis extenuaretur, et argumenta quae pro veritatibus externis demonstrandis adhibentur ita infirmarentur, ut certitudinem illam minime afferrent, quae in iis homini omnino necessaria est.
RESCRIPT OF THE S. CONG. OF RITES TO THE BISHOP OF ST. BRIEUC ON THE FORM OF SURPLICE TO BE WORN IN ADMINISTERING THE SACRAMENTS.
Reverendissime Domine Uti Frater,
Praecipuas curas quas Amplitudo Tua religiosissime impendere non cessat ut iterum assumpta liturgia romana in ista tot nominibus commendabili Briocensi diocesei integra servetur, non solum quoad rationem divinorum officiorum et sacrosancti missae sacrificii, verum etiam in reliquis vel functionibus ecclesiasticis, vel sacris caeremoniis, dum SS. D. N. Pius Papa IX. et Sacra Rituum Congregatio cum gaudio comperiunt, Amplitudinis Tuae zelum, et erga hanc sanctam apostolicam Sedem devotionem promeritis laudibus, commendatione, praecipua extollunt. Cum vero impraesentiarum Amplitudo Tua exponat, num, attentis addictissimi tui cleri votis, recedere liceat a prudenter a te decretis de anno 1848 pridie idus decembris quoad vestes adhibendas a sacerdotibus choro interessentibus quin canonicali titulo sint insigniti,itemque in sacramentorum administratione; ac proinde permittereut utantur cotta cum alis, velrochetto manicis destituto, Sanctissimus item Dominus, cui fideliter per me infra scriptum Sacrorum Rituum Congregationis prosecretarium litterae Amplitudinis Tuae relatae fuerunt, per particulares hasce litteras Amplitudini Tuae significandum praecepit, ut qua polles religione et eloquio allabores, ut praescripta cotta cum manicis largioribus juxta romanum morem omnino in choro utantur qui non sunt canonici, quam tamen ad extremitates textili pinnato, vel alio ornatu acu picto decorare liceat: verum in sacramentorum administratione cotta cum stola, uti plura exigunt decreta et rituale requirit, omnino adhibenda est.
Dum ita SS. D. N. mentem Amplitudini Tuae aperio, eidem diuturnam exopto felicitatem.
Romae, 12 februarii 1852.
Amplitudinis tuae, uti Frater, A card.Lambruschini, S. R. C. P.
Locus✠Sigilli.
RESCRIPT OF THE S. CONG. OF INDULGENCES.
Inter dubiade Translatione festorum, quae N. huic Sacrae Congregationi Indulgentiarum obtulerat enodanda, sequens propositum est:
Utrum Indulgentiam alicui festo adjunctam lucretur quisquis die ipsa juxta Kalendarium Breviarii Romani, vel potius juxta Kalendarium uniuscujusque dioecesis, Ordinis, etc. Item qui sodalitati cuicumque nomen dederunt an Indulgentias acquirant die in qua festum celebratur in Ordine regulari ad quem attinet dicta sodalitas, licet sit diversa a die Kalendarii Romani, vel dioecesani?
Sacra Congregatio Indulgentiis sacrisque Reliquiis praeposita, in generalibus comitiis habitis apud Vaticanas aedes die 29 augusti 1864, praeviis consultorum votis, et re mature discussa, respondit:
"Indulgentiam acquiri a Christifidelibus die fixa et rite constituta in sua dioecesi, a Regularibus Ordinibus die rite constituta in suo Kalendario; a sodalitatibus vel die rite constituta in Kalendario Ordinis cui adhaerent si hujus Indulgentiarum participes sint, vel in Kalendario dioecesis, non tamen in utraque die".
Datum Romae ex secretaria ejusdem Sacrae Congregationis Indulgentiarum die 29 augusti 1864.
AntoniusM. Card.Panebianco, Praef.
Loco✠Sigilli.
Philippus Can. Cossa, substitutus.
DECISIONS REGARDING THE JUBILEE.
Sono pervenuti alla S. Penitenzieria i seguenti Quesiti:
1º. Quei Vescovi che credono espediente far fruire nella prossima Quareisma ai loro diocesani lo spirituale vantaggio del S.tere Apostoliche degli 8. Decembre 1864, possono commutare i tre giorni dell' ingiunto digiuno in altre opere pie; ovvero, ove Giubileo accordato dalla Santità di N. S. Papa Pio IX. con Letper benignità della Santtià Sua è dispensata l' astinenza dalle carni possono ingiungere detta astinenza per tre giorni, non ostante il studetto indulto, e fermo rimanendo il precetto del digiuno ecclesiatico?
2º. Quei Vescovi nelle cui diocesi il tempo del Giubileo andase a cadere durante il tempo Pasquale, possono dichiarare ai loro fedeli che colla Comunione Pasquale resti sodisfatta la Comunione ingiunta pel Giubileo?
3º. Molto giovando a dispore i fedeli all' aquisto delle indulgenze del Giubileo una fervorosa preparazione mercè le Sante Missioni, ed altronde non essendovi in Diocesi tanti Operaj da percorrerla in un Mese; ovvero, stimandolo i Vescovi più opportuno pel bene spirituale dei loro diocesani, possono i medesimi designare diversi mesi pei diversi Luoghi della Diocesi, sempre però dentro l'anno 1865?
4º. Nelle Lettere Apostoliche del 26 Marzo 1860 il Sommo Pontefice riservò a Se, e Suoi Successori l'assoluzione dalle Censure per coloro che mandarono ad effetto la ribellione ed usurpazione dei Dominj Pontificj non che dei loro Mandanti, fautori, cooperatori, consiglieri, aderenti, esecutori ecc. Ora colle amplissime facoltà che si consedono ai Confessori in occasione del Santo Giubileo, di cui parlano le sopraindicate Lettere Apostoliche delli 8. Decembre 1864 e quelle del 20 Novembre 1846 s'intende tolta la suddetta riserva aposta nella detta Bolla del 26 Marzo 1860?
S. Poenitentiaria, facta praemissorum relatione Sanctissimo Domino Nostro Papa Pio IX., juxta Ejusdem Sanctissimi Domini mentem, respondet.
Ad 1umPer jejunium Quadragesimale, etiamsi adsit necessitas utendi lacticiniis, satisfit duplici oneri.
Ad 2umAffirmative.
Ad 3umEx novo Indulto Sanctissimi, affirmative.
Ad 4umNegative, et recurrendum esse ad Locorum Ordinarios, qui providebunt juxta Instructiones.
Datum Romae in S. Poenitentiaria die 20 Januarii 1865.
A. M. Card. Cagiano Major Poenit.
G. Ballarati S. P.Secretarius.
Concordat cum originali.
✠Paulus Cullen, Archiepiscopus.
Letters to the People of the World on a Life of Pleasures.By V. Dechamps, of the Congregation of the Holy Redeemer. Paris: 36 Rue Bonaparte.
The author of this work draws a picture of the life which those who devote themselves altogether to the pursuit of pleasure are accustomed to lead, and describes the dangerous character of the amusements sanctioned by the pleasure-loving and fashionable society of the present day, which seems to have forgotten the teaching of the Gospel, that any one who wishes to be the disciple of our Lord must deny himself, and crucify his perverse appetites and inclinations.
Probably there are persons who, through levity or want of reflection, allow themselves to be carried too far in the search of earthly amusements, and yet keep up a certain spirit of religion, and occasionally perform good works. However, admitting those exceptions, you will find that in general gentlemen and ladies who enter on what is called a life of pleasure, and who determine to gratify every whim for amusement, if their conduct be closely examined, appear to live as if they had no souls, or as if they were made solely for the purpose of enjoying earthly delights. Forgetting their Creator, never reflecting on our hope of future happiness, never raising their thoughts to Heaven, bent down to Earth, they spend their days in idleness or in useless occupations, and their nights at theatres or in other distracting, dangerous, or corrupting amusements. When they wish to pass away a tedious hour, they may take up a book, but it will be nothing more serious than a novel, or a romance, or something calculated to corrupt the heart or pervert the mind. Like gaudy butterflies, they flit from flower to flower in their hour of sunshine, but do no good, and leave no trace of utility behind them. What a dreadful account will they have to render to their Creator for having wasted away the precious time and the good gifts which he gave them that they might be usefully employed both for this world and the next!
The class of votaries of pleasure to whom we refer is accurately described by the inspired writer of the Book of Wisdom: "Come, say they, and let us enjoy the good things that are present, and let us speedily use the creatures as in youth: let us fill ourselves with costly wine and ointments, and let not the flower of the time pass by us: let us crown ourselves with flowers before they be withered: let no meadow escape our riot"—(Wisdom, ii. 6).
The consequences of such a life of pleasure are very fatal; those who engage in it think of nothing but self, forget the rights and interests of others, and become cruel and hard-hearted. When the Romans abandoned their ancient simplicity, and became disciples ofthe effeminate Epicurus, we learn from history that they were accustomed to have gladiatorial combats at their banquets, so that whilst indulging in the pleasures of the table, they might glut their eyes with the sight of unfortunate men murdering one another. It is also related that in the times of the greatest pagan refinement in Rome, masters sometimes put their slaves to death, in order that the muraenas and other fishes which they kept in artificial lakes, might be made more delicate and grateful to their taste by feeding on human flesh. It was also, we are not to forget, in a ball-room, in the midst of pleasures, that a dancing-girl, the daughter of Herodias, petitioned Herod to grant her the head of St. John the Baptist in a dish.
This tendency of those who abandon themselves to earthly pleasures is confirmed by the testimony of the same inspired writer whom we have just quoted. According to him, they say within themselves, "Let none of us go without his part in luxury; let us everywhere leave tokens of joy; for this is our portion and this our lot. Let us oppress the poor just man, and not spare the widow, nor honour the ancient gray hairs of the aged. But letour strength be the law of justice, for that which is feeble is found to be little worth"—(Wisdom, ii. 9). How often are these words illustrated in our own days! Men who throw away thousands on horse-racing, gambling, the theatre, and fashion, frequently persecute the poor, deprive them of their just rights, and envy them not only the smallest enjoyment, but even the necessaries of life. Many political economists go still farther, and endeavour to exterminate the poor altogether, lest their rags and their suffering should offend the eye of the wealthy. Indeed in the present day and among ourselves, "strength is the law of justice", and the artizan and labourer are looked on as mere instruments to promote the wealth and pleasures of others; "for thatwhich is feeble is found to be little worth".
Having treated of a life of pleasures in general, the learned Redemptorist examines some of the amusements now in vogue, and treats at considerable length of modern dances, proving that many of them ought not to be tolerated in Christian society. St. Francis de Sales, indeed, and St. Alphonsus, both remarkable for their charity and meekness, admit that dances may be allowed when conducted with Christian moderation and propriety; but where scandal is given, either by immodest dresses, or gestures, or movements, and where there is danger of sin, they prohibit such amusements altogether. Gury, in his valuable compendium of moral theology, having quoted the authority of those saints, adds: "It is clear that dances rendered immodest by the dresses or the nudity of the persons engaged in them, or by the character of their movements or gestures, are grievously unlawful. To this class of dances are to be referred the polka, the waltz, the galop, and other similar modern introductions". He adds: "In practice, as they are generally very dangerous, all dances in which persons of different sexes engage are to be prevented as much as possible. Hence, parish priests and confessors should endeavour to withdraw their subjects and penitents from them".
Our author confirms the teaching of Gury by the authority of several French and Belgian bishops. The venerable Archbishop of Lyons, Cardinal de Bonald, writing on this matter, says: "If you assist at a modern ball, will you not be tempted to inquire whether it is not a pagan spectacle to which you have been invited? Looking round in search of modesty, decency, or even propriety, you will not know where to rest your eyes, in the midst of shameless nudities and of lewd and slippery dances. Such assemblies ought not to be called Christian: they are unworthy of that name.... We are not surprised that the dances referred to have been carried from the great cities even to the remotest villages, for it was to be expected that the powers of Hell would endeavour to propagate a fashion, the origin of many evils, and well calculated to excite passions that cause many bitter but useless tears".
The Bishop of Gand says: "Many who take part in modern fashionable dances justify themselves by the necessity in which they are placed; they must do as others do; they must keep up to the fashion of the day. Let such persons enter into themselves for a moment before the crucifix: there they will learn that Christ has not said, I am the custom or the fashion, but I am the way, the truth, and the life; that He has declared that no one can serve two masters; and that on the last day He will judge us, not according to the laws of fashion, but by the precepts of the Gospel—not by the example of others, but by the promises of our baptism".
The same bishop continues: "I see with grief that a rage for amusement induces Christian mothers to bring their daughters into assemblies where immoral dances are carried on. These same females sometimes exteriorly profess piety, and even approach the sacraments. They pretend that they do so under the direction of their confessors. I cannot believe their statement. No confessor could tolerate such abuses: doing so he would coöperate, by a culpable negligence, in the scandals given by such penitents, and would entail a great responsibility on his conscience before God".
These words of the zealous bishop prove that those who have the care or direction of souls ought to be most active in preventing scandalous dances, which give occasion to so many sins. Certainly those who indulge in such amusements are not worthy to be united to the Immaculate Lamb of God by receiving the sacrament of the Blessed Eucharist, until they determine to abandon their bad habits.
Many who take part in modern dances, and who spend their nights in the excitement of the polka and the waltz, say that they are not conscious of having committed sin, and that they have a right to approach the sacraments. Our author would not believe their assertions or admit their claims. They appear to forget that there is such a sin as the waste of time, such a sin as scandal. Though imagining themselves free from guilt, they may have been the occasion of the spiritual ruin of others by their example, or by their improper dresses, and have a grievous responsibility on their souls. Anyhow, it is not edifying that persons who during theweek continually indulged in vanity or impropriety of dress, and in dangerous amusements, should be freely allowed to approach the holy altar on Sundays. Spiritual directors must take care not to render themselves, by their laxity, responsible for the sins of others. Though their penitents say they committed no sins themselves, yet that is not sufficient. It must be seen whether they have not made others commit sin, or at least put them in danger of doing so.
A translation of the work of Father Dechamps into English would serve to give accurate ideas on modern fashions, and to correct prevalent abuses. Indeed, everything ought to be encouraged that tends to check the growth of an effeminate spirit and the extravagant love of costly and corrupting fashions, which cannot fail to bring great scourges on the world.
Obnoxious Oaths and Catholic Disabilities: A Speech of Sir J. Gray, etc.Fowler, 3 Crow Street, Dublin, 1865.
Sir J. Gray deserves great credit for the force and learning with which he has brought the question of obnoxious oaths before the public. Every one is aware that for nearly three centuries the Catholics of Ireland were reduced to a state of thraldom by the operation of such oaths; for unless they consented to renounce upon oath some of the most sacred doctrines of religion, they were excluded from all the rights of citizens. This was the system adopted to propagate and uphold Protestantism, which still pretended to leave to every individual the right of judging for himself. The anti-Catholic oaths have latterly been set aside; but Catholics are still required to take useless oaths, apparently introduced for the purposes of annoyance and insult, before they can occupy any public office. Such useless and offensive swearing ought to be put an end to.
The oaths still taken by Protestants are most insulting to Catholics, and must be the occasion of great remorse to every delicate conscience. The Lord Lieutenant, on arriving in Ireland, is obliged to perform the disagreeable task of insulting those whom he is come to govern, by swearing what he cannot know—that some Catholic doctrines are idolatrous and superstitious, and, moreover, swearing what everybody knows to be false—that the Pope has not any authority in Ireland, where every day he exercises a most extensive spiritual jurisdiction. Other officials of the state and of the establishment take similar oaths, insulting to the Catholics of the whole world, and certainly hurtful to the consciences of those who take them. Every Protestant, when swearing that the Pope has no power in Ireland, must feel that he swears to what is in opposition to the known truth. It is time that such a system of perjury should be done away with. Sir J. Gray deserves well of the country for having placed this question in its true light.
1 (return)SeeRecord, vol. i. part i. p. 194.
Transcriber's Notes:Minor obvious typographic errors have been corrected.Inconsistencies in the usage of capitalization, accents and ligatures are preserved as printed.A table of contents has been added for the convenience of the reader.
Transcriber's Notes:
Minor obvious typographic errors have been corrected.
Inconsistencies in the usage of capitalization, accents and ligatures are preserved as printed.
A table of contents has been added for the convenience of the reader.