FOOTNOTE:

FOOTNOTE:[7]Ex quo patet, "vas mundum benedictum", de quo rubrica essepixidem.

[7]Ex quo patet, "vas mundum benedictum", de quo rubrica essepixidem.

[THE REMAINDER IN OUR NEXT.]

Rescript of Clement XIV. by which powers to grant the said Indulgence are given to Bishops in countries where Catholics live mixed with other religious denominations. Indulgence to be gained by invoking the sacred name.

The experience of Catholics proves that nothing tends more effectually to promote practices of piety and to enkindle a religious spirit, than the doctrine of the Catholic Church regarding indulgences. Take, for example, the case of a plenary indulgence. How many penitential and meritorious works are required to secure a participation in so precious a treasure? The person wishing to gain an indulgence of this kind must diligently examine his conscience, excite himself to contrition for his sins, make an humble confession, and perform some penitential work in reparation for the past. Besides, the holy Sacrament of the altar must be worthily received, prayers recited for a pious purpose, and some work of charity or religion performed.

Considering the good thus done, the Church grants plenary indulgences to the faithful on many festivals; but she is never so liberal in dispensing her treasures, as when there is question of persons in immediate danger of death. When that dreadful moment arrives, as on it depends our fate for all eternity, reserved cases are no longer maintained, and all priests are allowed to absolve from every censure. For the consolation also of the dying, and to promote their spiritual welfare, every facility is granted for the obtaining of plenary indulgences.

Benedict XIV. treats at great length of this important matter in a Bull which commences "Pia mater", published on the 5th April, 1747. To each bishop who has once obtained from the Holy See the privilege of imparting indulgencesin articulo mortis, he grants the power of communicating the same faculty to such priests subject to his jurisdiction as he may desire. In a rescript of the Propaganda, dated 5th April, 1772, Clement XIV. extends that privilege very considerably for allcountries where Catholics live mixed up with persons of other religious denominations; and when it happens that no priest can be found to grant the indulgence in the usual form, his Holiness, in the abundance of his charity, grants a plenary indulgence to all who invoke the holy name of Jesus at least in their heart, and who with Christian humility and resignation receive death from the hand of God, commending their souls into the hands of their Creator.

In order that the valuable privilege granted to the prelates of the Church and to the faithful in general may be known to all, we publish the rescript of Clement XIV., as it is found in Dr. Burke'sHibernia Dominicana, Appendix, page 936:—

"Ex Audientiâ Sanctissimi D. N. Clementis Papae XIV. habitâ 5 Aprilis 1772."Ne Christifidelibus, inter Hereticos, et Infideles, in qualibet Orbis parte degentibus, et in ultimo vitae discrimine, constitutis, ea spiritualia auxilia desint, quae Catholica pia mater Ecclesia filiis suis a saecula recedentibus solet misericorditer impertiri: Sanctissimus Dominus Noster Clemens, divinâ Providentiâ Papa XIV., me infrascripto sacrae Congregationis de Propaganda Fide Secretario referente, pro eximia caritate, quâ illos fraterne complectitur, omnibus et singulis RR. PP. DD. Patriarchis, Archiepiscopis, Episcopis, Vicariis Apostolicis, necnon RR. Praefectis seu Superioribus missionum tam Cleri Saecularis, quam Regularis, inter Infideles et Hereticos, ut supra, modo existentibus, seu quocumque tempore extituris peramanter concedit facultatem impertiendi benedictionem, cun Indulgentia plenaria fidelibus praedictis, ad extremum agonem redactis: Cum ea etiam extensione ut facultatem hujusmodi Sacerdotibus, et respectivè missionariis, eorum jurisdictioni subjectis, pro locis tamen suarum Dioceseum, vel pro missionum districtibus tantum, communicare possint et valeant: dummodo in hac benedictione impertienda servetur formula prescripta a San. Mem. Benedicto XIV. in Constitutione datâ 9 Aprilis, 1747, quae incipitPia mater, inferius registranda."Quoniam autem facile continget ut aliqui ex praedictis Christifidelibus, ex hac vita decedant, quin Ecclesiae Sacramentis fuerint muniti, et absque Sacerdotis cujuslibet assistentia; ideo Sanctitas Sua, de uberi apostolicae benignitatis fonte, etiam illis plenariam Indulgentiam elargitur, si contriti nomen Jesu, corde saltem, invocaverint, et mortem de manu Domini, eâ quâ decet, christianâ animi demissione, et spiritus humilitate susceperint, animamque in manus Creatoris sui commendaverint. Quae prostrema Decreti pars ut Christifidelibus omnibus innotescat, eam in suis dioecesibus, ac missionibus, Antistites, et Superiores memorati identidem, et praesertim sanctae Visitationis tempore publicare curent et satagant."Datum ex aedibus Sac. Congregationis praedictae, die 5 Aprilis, 1772."Stephanus Borgia, Secretarius".

"Ex Audientiâ Sanctissimi D. N. Clementis Papae XIV. habitâ 5 Aprilis 1772.

"Ne Christifidelibus, inter Hereticos, et Infideles, in qualibet Orbis parte degentibus, et in ultimo vitae discrimine, constitutis, ea spiritualia auxilia desint, quae Catholica pia mater Ecclesia filiis suis a saecula recedentibus solet misericorditer impertiri: Sanctissimus Dominus Noster Clemens, divinâ Providentiâ Papa XIV., me infrascripto sacrae Congregationis de Propaganda Fide Secretario referente, pro eximia caritate, quâ illos fraterne complectitur, omnibus et singulis RR. PP. DD. Patriarchis, Archiepiscopis, Episcopis, Vicariis Apostolicis, necnon RR. Praefectis seu Superioribus missionum tam Cleri Saecularis, quam Regularis, inter Infideles et Hereticos, ut supra, modo existentibus, seu quocumque tempore extituris peramanter concedit facultatem impertiendi benedictionem, cun Indulgentia plenaria fidelibus praedictis, ad extremum agonem redactis: Cum ea etiam extensione ut facultatem hujusmodi Sacerdotibus, et respectivè missionariis, eorum jurisdictioni subjectis, pro locis tamen suarum Dioceseum, vel pro missionum districtibus tantum, communicare possint et valeant: dummodo in hac benedictione impertienda servetur formula prescripta a San. Mem. Benedicto XIV. in Constitutione datâ 9 Aprilis, 1747, quae incipitPia mater, inferius registranda.

"Quoniam autem facile continget ut aliqui ex praedictis Christifidelibus, ex hac vita decedant, quin Ecclesiae Sacramentis fuerint muniti, et absque Sacerdotis cujuslibet assistentia; ideo Sanctitas Sua, de uberi apostolicae benignitatis fonte, etiam illis plenariam Indulgentiam elargitur, si contriti nomen Jesu, corde saltem, invocaverint, et mortem de manu Domini, eâ quâ decet, christianâ animi demissione, et spiritus humilitate susceperint, animamque in manus Creatoris sui commendaverint. Quae prostrema Decreti pars ut Christifidelibus omnibus innotescat, eam in suis dioecesibus, ac missionibus, Antistites, et Superiores memorati identidem, et praesertim sanctae Visitationis tempore publicare curent et satagant.

"Datum ex aedibus Sac. Congregationis praedictae, die 5 Aprilis, 1772.

"Stephanus Borgia, Secretarius".

The Holy See has long since granted to the general, the provincials and guardians of the Franciscan order, the faculty of blessing crucifixes, to enable sick persons, prisoners, and others, unable for lawful reasons to make the stations of the cross, to gain all the indulgences of the said stations.

Such persons have only to recite twenty times, thePater,Ave, andGloria, before the cross thus blessed, and which they are required to hold in their hands during these prayers.

Pius IX. in the following brief extends this faculty to those who in the Franciscan convents take the place of the guardians, when these latter for any reason are called away from home.

"Pius PP. IX.—Ad perpetuam rei memoriam.—Exponendum nuper Nobis curavit dilectus Filius Raphael a Ponticulo Minister Generalis ut praefertur Ord. Fr. Min. S. Francisci jam alias ab hac Sancta Sede facultatem concessam fuisse, cujus vi fideles vel infirmi vel carcere detenti aliave legitima causa impediti, recitantes viginti vicibus Orationem Dominicam, Salutationem Angelicam, et Trisagium ante Crucem, quam manu tenere debeant, benedictam a Ministro Generali Ord. Min. S. Francisci, vel Provinciali, aut a Guardiano quocumque dicti Ordinis indulgentiam Stationum Viae Crucis seu Calvariae lucrari valeant. Cum vero ut idem dilectus Filius Nobis retulit in nonnullis Regionibus Conventus praesertim recens erecti existant, qui Guardianos non habeant, sed Superiores qui Praesides nominantur, aut etsi habeant saepe eveniat ut vel Sacris Ministeriis, et spirituali proximorum commodo, aut etiam aliis negotiis peragendis operam impensuri a respectivis Conventibus per aliquod temporis spatium abesse debeant, quo tempore eorum vices gerunt, qui Vicarii Conventus nuncupantur, hinc fit ut saepe in dictis Regionibus nullus Frater ex eodem Ordine praesto sit auctoritate praeditus, quo piis fidelium votis et spirituali consolationi satisfieri possit. Quare praefatus Minister Generalis enixe Nobis supplicavit ut in praemissis opportune providere ac ut infra indulgere de benignitate Apostolica dignaremur. Nos fidelium commodo, quantum in Domino possumus consulere, et piis hujusmodi precibus obsecundare volentes Praesidibus nunc et pro tempore existentibus in Conventibus Fratrum Ord. Min. S. Francisci, qui Guardianos non habent, nec non Vicariis Conventuum ejusdem Ordinis, qui absentibus Guardianis respectivi Guardiani vices gerunt, facultatem memoratam, quae ab hac Sancta Sede alias Ministro Generali, Provinciali, et cuivis Guardiano praedicto Ministro Generali subdito concessa fuit benedicendi Cruces cum adnexis Indulgentiis Stationum Viae Crucis seu Calvariae, dummodo tamen omnia quae praescripta sunt ab eis serventur, tenore praesentiumauctoritate Nostra Apostolica in perpetuum concedimus et elargimur. In contrarium facien. non obstan. quibuscumque."Datum Romae apud S. Petrum sub Annulo Piscatoris die XI. Augusti MDCCCLXIII. Pontificatus Nostri Anno Decimoctavo."LocoCross patteeSigilli."Pro Dno. Card. Paracciani-Clarelli."Io. B. Brancaleoni Castellani Substitutus."Praesentes Litterae Apostolicae in forma Brevis sub die 11 Augusti 1863 exhibitae sunt in Secretaria S. C. Indulgentiarum die quinta Septembris ejusd. anni ad formam Decreti ipsius S. C. die 14 Aprilis 1856. In quorum Fidem etc. Datum Romae ex Eadem Secretaria die et anno ut supra."Copia Originali conformis."A. Archipr. Prinzivalli Substitutus".

"Datum Romae apud S. Petrum sub Annulo Piscatoris die XI. Augusti MDCCCLXIII. Pontificatus Nostri Anno Decimoctavo.

"LocoCross patteeSigilli."Pro Dno. Card. Paracciani-Clarelli."Io. B. Brancaleoni Castellani Substitutus.

"Praesentes Litterae Apostolicae in forma Brevis sub die 11 Augusti 1863 exhibitae sunt in Secretaria S. C. Indulgentiarum die quinta Septembris ejusd. anni ad formam Decreti ipsius S. C. die 14 Aprilis 1856. In quorum Fidem etc. Datum Romae ex Eadem Secretaria die et anno ut supra.

"Copia Originali conformis.

"A. Archipr. Prinzivalli Substitutus".

Illustrissime ac Reverendissime Domine uti Frater,

Quum non levis momenti sit pluribus ab hinc annis istis in regionibus agitata quaestio circa doctrinam a nonnullis Universitatis Lovaniensis doctoribus traditam de vi nativa humanae rationis, Sanctissimus D. N. qui in Apostolicae Sedis fastigio positus advigilare pro suo munere debet, ne qua minus recta doctrina diffundatur, quaestionem illam examinandam commisit duobus S. R. E. Cardinalium conciliis, tum S. Officii tum Indicis. Jam vero cum esset hujusmodi examen instituendum, prae oculis habitae sunt resolutiones quae sacrum idem concilium Indicis edidit, jam inde ab annis 1843 et 1844, posteaquam ad illius judicium delata sunt opera Gerardi Ubaghs in Lov. Univ. doctoris decurialis, in primisque tractatus logicae ac theodiceae. Etenim sacer ille consessus mature adhibita deliberatione duobus in conventibus habitis die 23 mens. Jun. An. 1843, ac die 8 Aug. an. 1844, emendandas indicavit expositas tam in logica quam in theodicea doctrinas de humanarum cognitionum origine sive ordinem metaphysicum spectent sive moralem, et illarum praesertim quae Dei existentiam respiciant. Id sane constat ex duobus notationum foliis, quae ex ejusdem sacri consessus sententia Gregorii XVI. SS. PP. auctoritate confirmata ad Emum. Card. archiep. Mechliniensem per Nuntiaturam Apost. transmissa fuerunt, monendi causa auctorem operis—ut nova aliqua editione librum suum emendandum curet, atque interim in scholasticis suis lectionibus ab iis sententiis docendis abstinere velit.—Quae duo notationum folia, modo res spectetur, simillima omnino sunt; si namque in folio posteriori aliqua facta est specie tenus immutatio, id ex eo repetendum est, quod auctor accepto priori folio libellum die 8 Dec. an. 1843, Emo. Archiepiscopo tradidit, quo libello doctrinae suae rationemexplicare atque ab omni erroris suspicione purgare nitebatur. Quem sane libellum, licet idem Emorum. Patrum concilium accurate perpendisset, minime tamen a sententia discessit, atque adeo tractatus illos ac nominatim tractatum de Theodicea, qui typis impressi in omnium versabantur manibus, atque in Universitate aliisque scholis publice explicabantur, corrigendos judicavit. Fatendum quidem est, post annum 1844 nonnullos intervenisse actus, quibus praedicto Lov. doctori laus tribuebatur, perinde ac si in posterioribus sui operis editionibus sacri consessus voto ac sententiae paruisset, sed tamen uti firmum ratumque est bina illa notationum folia post sacri ejusdem concilii sententiam SS. P. auctoritate comprobatam fuisse conscripta, ita pariter certum est, posteriores illos actus haudquaquam S. consessus, multoque minus SS. P. continere sententiam, quod quidem actus illos legentibus videre licet. Quae quum ita sint, necessarium investigare ac perpendere visum est, num memoratus Lov. doctor in editionibus logicae ac theodiceae, quas post diem 8 mens. Aug. an 1844 confecit, accurate sit exsequutus quod a S. Concilio libris notandis inculcatum ei fuit in memoratis notationum foliis per Card. archiepiscopum eidem auctori transmissis. Hujusmodi porro instituto examine rebusque diu multum ponderatis, memorati cardinales tum qui S. Inquisitioni tum qui libris notandis praepositi sunt, conventu habito die 21 sept. proxime praeteritijudicarunt recentes eorumdem tractatuum editiones minime fuisse emendatas juxtas praedicti sacri consessus notationes, in iisque adhuc reperiri ea doctrinae principia quae uti praescriptum fuerat, corrigere oportebat.

Quod quidem auctor ipse recenti in epistola ad Emum. Card. Ludovicum Altieri praef. S. C. libris notandis missa aperte fatetur. Scribit enim quatuor adhuc se publicasse theodiceae editiones, 1onimirum an. 1844, quae primitus subjecta est S. Sedis judicio; 2oan. 1845, typis impressam haud ita multo post notationes a S. Card. consessu propositas. Utraque vero editio, quemadmodum suis ipse verbis fatetur auctor,similes prorsus sunt, idem capitum, paragraphorum et paginarum numerus, eaedem locutiones; hoc solum differunt, quod secunda editio aliquot diversi generis notas et paucas phrases incidentes continet, quae simul paginas forte duodecim implere possint. Editiones vero, ut ipse prosequitur, tertia an. 1852, et quarta an. 1863, etiam in se similes sunt et a praecedentibus, si formam exteriorem, non doctrinam spectes, multum differunt.Ad logicam porro quod spectat, cum illius tractatum iterum typis mandavit, post acceptas S. consessus notationes haec in praefatione significavit:Quantuncumque scripta immutaverim, nunquam minime recedendum esse duxi a principiis, quae in primis editionibus assumpseram, quae tamen repudiare vel mutare me non puderet, si illa falsa vel minus recta esse quisquam ostendisset.—Hinc pariter memorati Cardinales judicarunt, exsequendum ab auctore esse quod minime adhuc praestitit, nimirum emendandam illi esse expositam doctrinam in cunctis iis locis seu capitibus quae S. consessus librorum notandorum judex minus probavit, juxta notationes in supradictis duobus foliis comprehensas etpeculiariter in primo, utpote quod rem apertius ac distinctius explicat. Ex quo tamen haudquaquam intelligendum estprobari doctrinas reliquas, quae in recentioribus operum praedictorum editionibus continentur. Hanc porro Emorum. Patrum sententiam SSmus. D. N. Pius IX. auctoritate sua ratam habuit et confirmavit.

Quae cum ita se habeant, dum Emus. Car. Mechliniensis juxta demandatas ei partes memoratum doctorem Gerardum Casimirum Ubaghs admonebit officii sui eique vehementius inculcabit, ut doctrinam suam ad exhibitas S. consessus notationes omnino componat, erit vigilantiae tuique studii pastoralis una cum archiepiscopo aliisque suffraganeis episcopis omnem dare operam ut hujusmodi Emorum. Patrum sententia executioni nulla interjecta mora mandetur,neque in ista Lovan. Universitate, quae ab Archiep. Mechl. et suffrag. antistitum auctoritate pendet,neque in seminariorumscholis aliisque lyceis illae amplius explicentur doctrinae, quae uti primum ad Apost. Sedis judicium delatae fuerunt, visae sunt a scholis catholicis amandandae.

Haec significanda mihi erant Emorum. Patrum nomine Amplitudini Tuae cui fausta omnia ac felicia precor a Domino.

Amplitudinis TuaeAddictissimus uti Frater,C. Card. Patrizi.

Romae d. 11 Oct., 1864.

Juris Ecclesiastici Graecorum Historia et Monumenta, jussu Pii IX. Pont. Max., Curante I. B. Pitra, S. R. E., Card. Tom. I. a primo p. C. n. ad VI. sæculum. Romæ, Typis Collegii Urbani. MDCCCLXIV. 1 vol. fol. pagg. lvi.-686.

The vast erudition which has made the name of Cardinal Mai for ever illustrious in the history of ecclesiastical literature, reappears in Cardinal Pitra, whom the wisdom of Pius IX. has lately called to be honoured by, and to do honour to, the Roman purple. The book before us is worthy of the reputation of the learned Benedictine, to whom we owe theSpicilegium Solesmense, and in whose person the best glories of theMaurini Editoreshave been revived. As the title imports, the volume is divided into two parts, one being devoted to the monuments, the other to the history, of the Greek ecclesiastical law. Of these monuments there are two distinct classes. The first contains all such as may be styledjuris apostolici, viz., the canons of the apostles, their constitutionsde mystico ministerio, their sentences, the acts of the council of Antioch, select portionsof the apostolic constitutions, penitential canons, and the eight books of the constitutions. The second embraces the canons of councils held during the fourth and fifth centuries—the councils of Nice, of Ancyra, of Neo-Caesarea, of Gangre, of Constantinople, of Ephesus, and of Chalcedon. Next follow the canonical epistles of the Fathers—viz., two letters of St. Dionysius of Alexandria, one to Basilides, the second to Conon, which latter is here published for the first time. The canons of St. Peter of Alexandria, derived from two sermons on Pentecost and Easter; the canonical letter of St. Gregory of Neo-Caesarea, and his exposition of faith; three epistles of St. Athanasius; the epistles of St. Basil the Great to Amphilochius, to Gregory the Priest, to the chor episcopi, and to the bishops; the epistle of St. Gregory of Nyssa to Letorius; the canonical replies of Timothy of Alexandria; the edict of Theophilus of Alexandria, concerning the Theophaniæ; the commonitorium to Ammon; the declaration concerning the Cathari, and his replies to the bishops Agatho and Menas, all by the same Theophilus; the three letters of St. Cyril of Alexandria, to Domnus, Maximus, and Gennadius; and finally, two catalogues of the inspired books, drawn up in verse by St. Gregory Nazianzen. These precious monuments are given both in their original language and in a Latin version. The text of the original is as perfect as a patient collation of MSS. and editions could make it, and the translation which accompanies it, is either the best already known, or a new one made by the eminent author. The notes are all that can be desired.

The history of Greek Ecclesiastical law is divided by the author into five periods. The first extends from the first to the sixth century; the second, from Justinian to Basil the Macedonian; the third, from the ninth to the twelfth century; the fourth, to the fall of the Empire; the fifth, to our own day. In the first epoch Ecclesiastical jurisprudence was in a most flourishing condition. In the following periods it lost its vigour, owing to the loss of the sacerdotal spirit among the bishops who sought favour at court, to the craft of the civil lawyers, to imperial tyranny, and at last to the Ottoman yoke. The method to be pursued in tracing the history of Greek Ecclesiastical law, according to our author, is to examine in each of these epochs, first, the canons in detail; next, the collections of canons; and finally, the interpretations and comments made upon them.

The volume is furthermore enriched by copious indexes of MSS. editions and libraries, and by a collection of the most striking passages of the Fathers and Councils which prove the primacy of the Apostolic See.

La Tres Sainte Communion, etc.[Holy Communion.By Mgr. de Segur; 43rd edition] Paris: Tolra and Haton, 68 Rue Bonaparte, 1864, pagg. 70.

This little work so unpretending in appearance comes before us honoured with an approbation which the most splendid volumes might be proud to deserve. The preachers of the Lenten sermons in Rome are accustomed to assemble at the commencement of that season in one of the halls of the Vatican to receive from the Holy Father, together with his blessing, their commission to preach the Word of God. On occasion of this ceremony before the Lent of 1861, Pius IX. distributed with his own hand to each of the preachers a copy of the Italian translation of the work under notice, saying: "This little book, which has come to us from France, has already done a great deal of good; it ought to be given to every child who makes his first communion. Every parish priest ought to have it, for it contains the true rules about communion, such as the Council of Trent understands them, and such as I wish to be put in practice". Besides, in an Apostolic Brief, dated 29th September, 1860, the Holy Father approves of the doctrine which serves as the foundation of all the rules laid down by the author concerning frequent communion. The leading principle of the work is this: that Holy Communion is not arecompensefor sanctity already acquired, but ameansof preserving and of augmenting grace, and thereby of arriving at sanctity. Holy Communion, therefore, should be an ordinary and habitual act of the Christian life, and frequent communion should be the rule of the good Christian's conduct. There are, however, some important distinctions to be made. To go to communion every day, or almost every day, or three or four times a week, is frequent communion in its absolute sense, and frequent with respect to every class of person. To go to communion every Sunday and Holiday, a practice indirectly recommendedto allby the Council of Trent, is not frequent communion for priests, members of religious orders, ecclesiastical students, or in general for such as aim at perfection; but it is frequent communion for children and for the mass of the faithful, who have but scanty leisure to devote to pious exercises. To communicate every month and on the great festivals, is not frequent communion at all, even for the poor and the labouring class. It is, no doubt, an excellent practice, and to be recommended to all, but it cannot be called frequent communion.

These principles once laid down and proved by the authority of Councils and Fathers, M. de Segur proceeds to give a plain and convincing reply to the difficulties urged by those who,having the dispositions required for frequent communion, are unwilling to permit it to themselves or to others. Of such difficulties he examines fifteen, which we here enumerate, in order that the eminently practical character of the book may be apparent to all: 1. To go frequently to communion, I ought to be better than I am; 2. I am not worthy to come so close to God; 3. Communion, when frequent, produces no effect; 4. I don't like to grow too familiar with holy things; 5. I am afraid to go to communion without first going to confession, and I cannot go to confession so often; 6. It is bad to go to communion without preparation, and I have no time to prepare myself as I ought; 7. I do not feel any fervour when I communicate; I am full of distraction and without devotion; 8. I do not dare to communicate often; I always relapse into the same faults; 9. I am afraid of surprising and scandalizing my acquaintances by going so often to Communion; 10. My family will be displeased if I become a frequent communicant; 11. I know many pious persons who communicate but seldom; 12. I am most anxious to communicate frequently, but my confessor will not allow me; 13. Frequent communion is not the custom in this country; 14. It is quite enough to go to communion on the great festivals, or at most once a month; 15. Your doctrine on frequent communion goes to extremes, and cannot be put in practice. These objections are solved in a manner at once convincing and pleasing. To the charm of a most agreeable style, and a great knowledge of the world of to-day, Mgr. de Segur unites the still higher excellence of sound learning and the spirit of the most tender piety. These qualities are especially remarkable in the sections which, at the end of his work, he devotes to prove how beneficial frequent communion is to children, to young persons, to Ecclesiastical students, and to the sick and afflicted.

It will serve as a further recommendation of this little book to know that the Curé of Ars, who was an intimate friend of Mgr. de Segur, acted according to its maxims in the discharge of his ministry, and with what abundance of good to souls, France and the world well know.

The Present State of Religious Controversy in America.An Address delivered before the New York Theological Society. By the Rev. J. W. Cummings, D.D. New York: O'Shea, 1864.

The society at the inauguration of which this address was delivered, owes its origin to the zeal of some excellent young priests of the diocese of New York. They founded it that they mighthave in it at once a help and an incentive to keep up amid the labours of the mission that acquaintance with theology which they had cultivated in college. At each of the monthly meetings of the society two dissertations are read on some subject of Dogmatic Theology; and by the prudent advice of Dr. M'Closkey, the new Archbishop of New York, the discussion of a moral case has been added on each occasion. It speaks well for the sacerdotal spirit of the American clergy, that we can find flourishing among them this and similar associations, created by themselves and conducted with so much vigour and judgment. The New York Theological Society deserves from the priests of Ireland the highest praise these latter can bestow—the praise which consists in the imitation of what we admire. The range fixed for the society's labours naturally suggested to Dr. Cummings the subject of his inaugural discourse, and led him to address himself to the solution of this question: "What are the distinctive features of religious controversy as it occupies the public mind in our own age and country?" Among the distinctive features of American controversy he places the fact that the old political differences which ranged Protestants against Catholics in Europe have no real life or significance beyond the Atlantic. The Englishman's dread of Catholicism as a foreignism has no hold on the mind of an intelligent American. No doubt, there is even in American Protestants much bitterness against the Catholic Church, but it is merely the same spirit of opposition to lawful authority which ever has been and ever will continue to be in the world. But, with all his freedom of thought, there is in the case of the inquiring American a great difficulty to overcome.

"That difficulty is prejudice. The dark form of the old protest has passed away; but the injurious effects of its presence will long remain. What the gray dawn is to the night, what the chafing of the sea waves is after the storm, such is the cold mistrust, the vague fear, the half-concealed repugnance to Catholics and Catholicity, which has succeeded to the bitter hatred and stern defiance of days gone by. Very commonly the Protestant who happens to meet with some point of Catholic controversy is either entirely ignorant of the subject—knows absolutely nothing about it—or is misinformed and malinformed; in fact, has his mind filled with all sorts of ideas touching the case in point except the right and true one...."It follows from these remarks that what is most needed from us is sound, clear, and honest explanation of the doctrines taught by our Church. It is a waste of time to go on proving that Luther and Calvin were inconsistent, and contradicted themselves, or that they were ungodly in their conduct. No American is a Protestant out of respect for Luther or Calvin. He believes that Protestantism is liberty and enlightenment, and Catholicity is despotism andsuperstition. Show him that he can be a good Catholic and preserve his liberty too, and combat ignorance and superstition as much as he pleases, and he will listen respectfully to your voice".

"It follows from these remarks that what is most needed from us is sound, clear, and honest explanation of the doctrines taught by our Church. It is a waste of time to go on proving that Luther and Calvin were inconsistent, and contradicted themselves, or that they were ungodly in their conduct. No American is a Protestant out of respect for Luther or Calvin. He believes that Protestantism is liberty and enlightenment, and Catholicity is despotism andsuperstition. Show him that he can be a good Catholic and preserve his liberty too, and combat ignorance and superstition as much as he pleases, and he will listen respectfully to your voice".

Seeking thus the Kingdom of God, the Catholic priests of America will find that through their labours God has added unto their country all good things even in the temporal order. The Church in America is exhibiting every day more clearly her wondrous power as the civilizer of the nations. This is in no wise surprising to us who know her: but it is cheering to learn from such an authority as Dr. Cummings, that even those who are not her children are beginning to follow with reverent looks the traces she leaves in society by her influence on the hearts of men.

"Our honest Protestant friends, whether they are statesmen, scholars, publicists, military commanders, and in many cases, even ministers of the Gospel, are ready to concede, that unless the masses of the American people are led to act under the guidance of Catholic principles, there is little chance of saving this country from speedy and utter destruction."Let us, reverend brethren, do our work patiently and cheerfully to forward so grand a purpose as the conversion of this whole great country to true religion, leaving the result to God and to those who will follow us in the ministry when our seats shall be vacant in the holy sanctuary. The pioneer who, on the plains of our far western country, toils patiently in removing the charred and blackened tree-stumps scattered over the field where once rose the dark and tangled forest, does as necessary and honourable a work as his successor who passes scattering handfuls of seed along the soft, brown furrows, and as useful a work as the successor of both, who puts his sickle into the nodding grain and gathers in its golden sheaves at the happy harvest home".

"Let us, reverend brethren, do our work patiently and cheerfully to forward so grand a purpose as the conversion of this whole great country to true religion, leaving the result to God and to those who will follow us in the ministry when our seats shall be vacant in the holy sanctuary. The pioneer who, on the plains of our far western country, toils patiently in removing the charred and blackened tree-stumps scattered over the field where once rose the dark and tangled forest, does as necessary and honourable a work as his successor who passes scattering handfuls of seed along the soft, brown furrows, and as useful a work as the successor of both, who puts his sickle into the nodding grain and gathers in its golden sheaves at the happy harvest home".

Ireland, her Present Condition, and what it might be.By the Earl of Clancarty. Dublin: Herbert, 1864, pag. 39.

Even the nettle has its flower; and Lord Clancarty's pamphlet, bristling as it is with stinging points against the Catholic religion, is not without something to recommend it. The author says of the Catholic Church that, "while she was the depository of learning, and especially of the sacred writings, she neither furthered the interests of science, nor disseminated the knowledge of God's written word", and in the same breath he calls upon the state to countenance the Catholic University, "for which so ardent, and it must be admitted so legitimate, a desire is manifested by the Roman Catholic body". He raises, and satisfactorily disposes of, all the arguments that can be brought against the grant of a charter to the University. It is not the first time that lips opened to utter hard things against God's people have been made to become the vehicle of good wishes towards the same.

Transcriber's NoteMinor typographic errors have been repaired.Inconsistencies in capitalisation, accents and ligature usage are preserved as printed.A table of contents has been added by the transcriber for the convenience of the reader.On page198, omitted word 'to' has been added following 'go'—"5. I am afraid to go to communion ..."On page199, omitted word 'the' has been added following 'except'--"... touching the case in point except the right and true one...."

Transcriber's Note

Minor typographic errors have been repaired.

Inconsistencies in capitalisation, accents and ligature usage are preserved as printed.

A table of contents has been added by the transcriber for the convenience of the reader.

On page198, omitted word 'to' has been added following 'go'—"5. I am afraid to go to communion ..."

On page199, omitted word 'the' has been added following 'except'--"... touching the case in point except the right and true one...."

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