Part 6

With regard, however, to Holy Saturday, the case is quite different. For a private Mass cannot now be celebrated on that day without a special indult from the Holy See, as appears from a decree of the 11th March, 1690:

"Firmo in reliquis remanente praedicto decreto edito die 11 Februarii nempe in Sabbato Sancto celebrationes Missarum privatarum omnino prohibentur in quibuscumque Ecclesiis et oratoriis privatis, non obstante quacumque contraria consuetudine, et unica tantum Missa Conventualis una cum officio ejusdem Sabbati sancti celebretur".

Gardellini, in his dissertation already mentioned, speaking of this decree, says:

"Quum autem hoc Decretum Summus Pontifex sua auctoritate firmaverit et ope typorum evulgari jusserit, vim habet legis universalis quae relaxari nequit nisi ab eo a quo lata est".

It is plain, therefore, that there is a great difference between Holy Thursday and Holy Saturday, as to the question of low Masses. With regard to Holy Thursday, the bishop may allow it in certain circumstances, but not so on Holy Saturday. This difference is evidenced in the fact, that if a holiday of obligation fall on Holy Thursday, it is to be observed, and some low Masses are permitted, so that the people may fulfil the precept of hearing Mass. But if the holiday fall on Holy Saturday or Good Friday, it is transferred to another day, together with the obligation of hearing Mass, and no private Masses are allowed.

We now come to the last question, which is one of a practical character, and which must be treated as such. The Memoriale Rituum lays down most distinctly all the directions for the due performance of the ceremonies in Holy Week when there is not a sufficient number of priests to carry them on with the solemnity prescribed by the Missal. In the preface it states that it was ordered by Pope Benedict XIII., and published "ut Minorum Ecclesiarum Rectores minime vel perstrictus Parochialium Clericorum numerus detineat, vel insuetorum Rituum anfractus deterreat". Hence in the same preface it charges the parish priest to instruct three or four clerics in the ceremonies, "ut sacrae actiones, si nequeant solemniter, decenter saltem peragantur". This is the first point to be attended to, namely, to appoint three or four youths and train them in the manner of performing the ceremonies. This at first may appear to cause great inconvenience and trouble, but it is well known to those who have tried the experiment how quickly well disposed youths learn such matters, and what taste they even display in arranging the altars, etc., considering the opportunities within their reach.

2. But, as far as we know, the chief difficulty which is usually made is, that they cannot do anything in the country districts in the way of singing the hymns and the psalms. This, no doubt, would be an insurmountable difficulty in many instances; but the Memoriale Rituum of Benedict XIII. does not require music or singing. It requires the priest and the youths to recite, and to do so "aequa vocum concordia" (_vide_ Memoriale Rituum). If the parish priest could have the singing, it would, of course, be most desirable and very edifying, but not at all necessary.

3. The Memoriale Rituum requires for Holy Thursday an altar set apart from the high altar at which the ceremonies are performed, which is called the altar of repose, and which is to be decorated and adorned with the greatest pomp. There is not much difficulty in complying with this particular, which is clearly pointed out by the Rubrics of the Missal; and we may here observe that we have heard with surprise that the altar of repose on Holy Thursday in some Churches is the same as the high altar, and not distinct from it, where the ceremonies could and ought to be carried out with the greatest solemnity and accuracy.

4. The Memoriale Rituum enters into many details about the function of Good Friday and Holy Saturday, and for this latter day many things are to be procured by the parish priest which are clearly laid down in the Missal and the Memoriale so often referred to. We deem it unnecessary to mention all the details, particularly as while we are writing on these subjects we have been favoured with a copy of a letter of his Grace the Archbishop of Dublin to the clergy of his diocese, which we annex here as confirming our views on these points, and also as a summary of what we have been stating in this article.

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 finem petant. 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._

DOCUMENTS.

I.

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". Vide _Theod._, 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 demonstrationem _a priori_ obtinetur.

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 demonstrantur _a posteriori_ per 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 inscribitur _Theodicea_, seu _Theologiae naturalis elementa_, adnotanda esse videntur, ut doctissimus auctor additis quibusdam illustrationibus obortas circa ejusdem operis intelligentiam difficultates e medio tollere possit. Ac 1^o 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 vocem _demonstrari_ adderetur _a priori,_ quod conveniret cum iis quae tradit auctor in _Logica_, 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.

2^o 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.

3^o Clarissimus auctor, cap. 7, p. 3 _Theod._, profitetur se "magis speciatim ac si fieri possit, paulo apertius _declarare velle_ ea 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.

II.

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 permittere _ut utantur cotta cum alis_, vel _rochetto 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.

III.

RESCRIPT OF THE S. CONG. OF INDULGENCES.

Inter dubia _de 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.

ANTONIUS M. Card. PANEBIANCO, Praef.

LOCO [+] SIGILLI.

PHILIPPUS CAN. COSSA, substitutus.

IV.

DECISIONS REGARDING THE JUBILEE.

Sono pervenuti alla S. Penitenzieria i seguenti Quesiti:

1^o. 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 Santita di N. S. Papa Pio IX. con Letper benignita della Santtia Sua e 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?

2^o. 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?

3^o. Molto giovando a dispore i fedeli all' aquisto delle indulgenze del Giubileo una fervorosa preparazione merce le Sante Missioni, ed altronde non essendovi in Diocesi tanti Operaj da percorrerla in un Mese; ovvero, stimandolo i Vescovi piu opportuno pel bene spirituale dei loro diocesani, possono i medesimi designare diversi mesi pei diversi Luoghi della Diocesi, sempre pero dentro l'anno 1865?

4^o. Nelle Lettere Apostoliche del 26 Marzo 1860 il Sommo Pontefice riservo 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 facolta 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 1^{um} Per jejunium Quadragesimale, etiamsi adsit necessitas utendi lacticiniis, satisfit duplici oneri.

Ad 2^{um} Affirmative.

Ad 3^{um} Ex novo Indulto Sanctissimi, affirmative.

Ad 4^{um} Negative, 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.

NOTICES OF BOOKS.

I.

_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 of the 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.