Part 5

The monasteries of men, the convents of nuns, the episcopal sees, and the parochial churches, were possessed, at that time, of considerable revenues. This property was not the gift of the English government. In great part it was of ancient origin, as we may conclude from the fact that in the year 1179, shortly after the English invasion, Pope Alexander III. confirmed to St. Laurence O'Toole nearly the same possessions which are still held by the see of Dublin, and which he had inherited from his predecessors who lived before English rule began in Ireland. It was also private property, belonging to monasteries and convents, and to the Church, so that neither king nor parliament had any claim on it. But ancient rights and justice and prescription were no longer to be respected; the reforming monarchs did not hesitate to change the law of God and of nature, and to ignore the maxim that every one should have his own. Hence, all ecclesiastical property was confiscated. A large portion was given to the agents and minions of royal despotism, and another portion was devoted to the support of bishops and ministers of a new creed and religion, and turned away altogether from the purposes for which it had been destined by the donors; so that what was originally given for the support of the Catholic Church was now handed over to an establishment just called into existence, whose principal aim has always been to decry and misrepresent the ancient Church, to persecute its ministers, and to uproot it, if possible, from the soil.

The heads of the Irish Protestant Establishment, Henry and Elizabeth, having commenced their spiritual rule by an act of robbery and spoliation, continued to propagate their new religion by intimidation, by violence, and penal enactments. The old nobility of Ireland, both of Norman and Irish descent, were persecuted and robbed of their possessions in order to convince them of that Gospel truth which first beamed from Boleyn's eyes; for the same purpose whole provinces were laid desolate, and torrents of blood inhumanly shed. In such proceedings we find a great deal to remind us of the persecutions inflicted on the early Christians by the Roman emperors and a singular resemblance to the system adopted by Mahomet for the propagation of the impure doctrines of the Koran; and as that impostor spread desolation through the most flourishing regions of the East, so did the founders of the Protestant establishment reduce the blooming fields of Erin to the condition of a howling wilderness, and like him they became the votaries of ignorance, and carried on a long and destructive war against Catholic schools and education.

There was, however, something worse in the mode of propagating the doctrines of the Reformation than in that which was adopted for the maintenance or introduction of Paganism and Mahometanism. Those forms of worship openly avowed their designs, and publicly professed their enmity to the Christian religion. The proceedings of those who promoted and supported the Church Establishment were, on the contrary, marked by the vilest and most degrading hypocrisy. They pretended and professed to be the sincere friends of liberty of conscience, and of the progress of education and enlightenment, whilst at the same time they were the most dangerous enemies of every kind of freedom and progress, and endeavoured to establish the most galling despotism, and to spread ignorance through Ireland.

Innumerable proofs are at hand of the despotic tendencies of the Establishment. We merely give one instance, related by Mant in his _Ecclesiastical History_ at the year 1636, in which the Protestant bishops, with Usher at their head, made the following declaration:--that

"The religion of the Papists is superstitious and idolatrous; their faith and doctrine erroneous and heretical; their Church, in respect to both, apostatical. To give them, therefore, a toleration, or to consent that they may freely exercise their religion and profess their faith and doctrine, is a grievous sin."--_Mant_, vol. i. p. 510.

And recollect that this declaration was made against the ancient religion of the country, a religion established in it for more than one thousand years, and that it was made for the purpose of excluding millions of the people from every office of trust and emolument. Nothing worse can be found in the annals of Paganism or Mahometanism. The Archbishop continues:

"But, passing over a remoter period, have we not to regret that the spirit which then prevailed still continues to manifest itself in our own days? And, indeed, were not the heads of the Protestant establishment the most active opponents of Catholic Emancipation? Who were the great promoters of the Ecclesiastical Titles Bill? Was not the head of the Establishment, in this city, most anxious, a few years ago, to put convents and monasteries under police control, and to give every annoyance to the holy and pious virgins who devote themselves to the service of God and the poor? And are not the principles acted on by the Establishment still embodied in Protestant oaths? and can we be surprised that dissensions exist in this country, and that it is reduced to so deplorable a state as it is now in, when we reflect that by such oaths and declarations discord is excited in the country, rulers and subjects placed in a state of hostility, and the people divided into factions and parties?"

As to education, we shall merely observe that the supporters of the Establishment left no means untried to banish it altogether from among the masses of the people in Ireland. Catholic schools were suppressed, and their property confiscated; the erection of new schools prohibited; no Catholic parent allowed to give a Catholic education to his children at home, and he was subjected to the severest penalties if he sent them to foreign schools. What more could be done to suppress the knowledge of the Christian religion by a Julian or a Mahomet? Yet, those who acted in that way cry out that they alone are the friends of progress and enlightenment, and that Catholics seek for nothing but darkness. Was there ever a more decided manifestation of recklessness and hypocrisy?

Having given in detail some other instances of the violent and persecuting measures which were used for the propagation of Protestantism, the Archbishop proceeds to examine the results obtained by them:--

"Let us now ask", says he, "what have been the fruits of so much bigotry, of so much violence, and of so many penal laws? The late census tells us that every effort to introduce Protestantism has been a complete failure, and that notwithstanding so many persecutions and sufferings, the old Catholic faith is still the religion of the land, deeply rooted in the affections of the people. Without entering into details which would occasion too much delay, I shall merely state that all the members of the Establishment in this kingdom are under seven hundred thousand; that out of the two thousand four hundred and twenty-eight parishes into which Ireland is divided, there were, in 1861, one hundred and ninety-nine parishes containing no members of the Establishment, five hundred and seventy-five parishes containing not more than twenty, four hundred and sixteen containing between twenty and fifty, three hundred and forty-nine containing between fifty and one hundred--in all, one thousand five hundred and thirty-nine parishes, each with fewer than one hundred parishioners. I will add that, according to the same census, the parish of St. Peter's, in Dublin, contains more Catholics than the eleven dioceses of Kilmacduagh, Kilfenora, Killala, Achonry, Ossory, Cashel, Emly, Waterford, Lismore, Ross, and Clonfert contain Protestants: and that the Catholics of the diocese of Dublin exceed by thirty-five thousand all the Protestants of the Established Church in twenty-eight dioceses of Ireland; indeed, in all the dioceses of Ireland, excepting those of Armagh, Clogher, Down, and Dublin. Whilst such figures show that all the protection of the State, the persecution of Catholics, the confiscation of their property, the suppression of Catholic schools, the lavish endowment of Protestant schools, and innumerable penal laws, have not been able to establish Protestantism in Ireland, they must convince us at the same time, that it is most unreasonable, and contrary to the interests of the people and to a sound policy, to keep up a vast and expensive ecclesiastical establishment for the sake of so small a minority, and in opposition to the wishes of the great mass of the population".

The Archbishop next quoted several authorities from Protestant writers condemnatory of the Anglican establishment, and among others, that of Lord Brougham, who, confirming his own views by those of the celebrated Edmund Burke, says:

"I well remember a phrase used by one not a foe of Church Establishments--I mean Mr. Burke. 'Don't talk of its being a church! It is a wholesale robbery!'... I have, my lords, heard it called an anomaly, and I say that it is an anomaly of so gross a kind, that it outrages every principle of common sense, and every one endowed with common reason must feel that it is the most gross outrage to that common sense as it is also to justice. Such an establishment, kept up for such a purpose, kept up by such means, and upheld by such a system, is a thing wholly peculiar to Ireland, and could be tolerated nowhere else. That such a system should go on in the nineteenth century; that such a thing should go on while all the arts are in a forward and onward course, while all the sciences are progressing, while all morals and religion too--for, my lords, there never was more of religion and morality than is now presented in all parts of the country,--that this gross abuse, the most outrageous of all, should be allowed to continue, is really astonishing. It cannot be upheld, unless the tide of knowledge shall turn back, unless we return to the state in which things were a couple of centuries ago".

After quoting several other authorities similar to that of Lord Brougham, the Archbishop called on his hearers to unite with him in calling for the abolition of the Establishment.

"When you consider", said he, "the reasons and the weight of authority which I have alleged, I trust you all will admit that an establishment which traces back its origin to the lust, the avarice, and the despotism of Henry VIII. and his daughter; an establishment introduced by force and violence, and that has no support save in the protection of the state, of which it is the creature and the slave; an establishment that has been the persevering enemy of civil and religious liberty; that has called for penal laws in every century from the days of Elizabeth to the passing of the Ecclesiastical Titles Act; that has never failed to oppose every proposal for the relaxation of such laws, not only in the days of Strafford and Clarendon, but even when there was question of emancipation in the midst of the liberality of the present century; an establishment that has inflicted great evils on Ireland by depriving the mass of the people of all the means of education, by persecuting schoolmasters, and seizing on and confiscating schools, and that has been always the fruitful source of dissensions in the country--when you consider all these things, you will undoubtedly agree with me, that such an establishment ought not to be any longer tolerated in this country--that it ought to be disendowed, and its revenues applied to purposes of public utility".

FOOTNOTES:

[24] In the report of the Endowed Schools Commission of 1858, p. 284, there is an excellent letter of Baron Hughes on mixed education. Having observed that in England Protestant bishops and noblemen are opposed to it, he says: "I am convinced that the mixed system is wrong in principle, and cannot, even if right, be carried out in Ireland. I believe that the separate system is sound in principle; and if that is doubted, I think it is worthy of being submitted to a fair trial, as the only alternative the state can adopt".

LITURGICAL QUESTIONS.

In answer to the request made in our last number, some of our reverend friends have addressed to us several most interesting questions on Liturgical points. Owing to the great pressure this month on our limited space, and to the necessity of completing the series of decrees on the Holy Mass, we are not able to attend to them for this month. In our next issue we hope to be in a position to satisfy our respected correspondents.

DECREES ON THE HOLY MASS.

[Concluded from page 190.]

Ad Sec.. IX. _Post Consecrationem usque ad Orationem Dominicam._

1. Dum Sacerdos dicit orationem "Supplices te rogamus", et orationes ante Communionem, _servandae sunt rubricae, quae jubent manus ponendas esse super altare, non intra corporale_. 7. Sept. 1816 in u. Tuden, ad 35.

2. Qui in Canone Missae post consecrationem, in oratione "Nobis quoque peccatoribus", nominatur Joannes, est s. Joannes Baptista, et ideo caput est ad hoc nomen inclinandum, dum Missa dicitur aut commemoratio fit de s. Joanne Baptista; _non_ vero quando Missa dicitur aut commemoratio fit de s. Joanne apostolo et evangelista. 27. Mart. 1824. in u. Panormit. ad 2.

Ad Sec.. X. _De Oratione Dominica usque ad factam Communionem._

1. Signum cum patena faciendum a sacerdote a fronte ad pectus, dum dicit orationem "Libera nos quaesumus Domine", debet esse _integrum signum crucis_; et post dictum signum crucis _est deosculanda patena_. 13. Mart. 1627 in u. Panorm.--Cum Celebrans dicit: "Da pacem Domine in diebus nostris", _patenam in extremitate, seu oram patenae, congruentius osculatur_. 24. Jun. 1683 in u. Albingan. ad 5.

2. _Pax, dummodo adsit consuetudo_, in Missa pro sponso et sponsa dari potest; attamen _danda est semper cum instrumento, numquam vero cum patena_. 10 Jan., 1852 in u. Cenoman. ad. 8.

3. Pars _inferior_ hostiae _praecidi debet_, non superior, quando dicitur: "Pax Domini sit semper vobiscum". 4 Aug. 1663 in u. Dalmat. ad 6.

4. _Tolerari potest_ consuetudo pulsandi campanulam a ministro in Missa non solum ad verba "Sanctus", etc. et in elevatione Sanctissimi, sed etiam ad verba "Domine non sum dignus" ante sumptionem, et quoties administratur Communio fidelibus, ad praedicta verba. 14 Mai. 1846 in u. Ord. Min. ad 9.

5. Sacerdos scipsum signans cum hostia et calice consecratis ante sumptionem Ss. Sacramenti, ad verba "Jesu Christi" debet caput inclinare _juxta rubricas_. 24 Sept. 1842 in u. Neap. ad 1.

6. In quaestione: an Sacerdos post sumptionem pretiosissimi sanguinis debeat parumper immorari in adoratione, prout fit post sumptionem sacrae hostiae? _serventur rubricae_. 24 Sept. 1842 in u. Neap. ad. 2.

7. In quaestione: an pro abluendis vino et aqua pollicibus et indicibus in secunda purificatione post Communionem debeat Sacerdos e medio altaris versus cornu epistolae recedere? _serventur rubricae pro diversitate Missae._[25] 22 Jul. 1848 in u. Tornac.

8. _Ante versiculum quod dicitur "Communio", cooperiendus est velo calix in anteriori parte, prout ante confessionem._ 1 Mart. 1698 in u. Prag. ad 1.--_Tam in principio Missae quam post Communionem calix velatus esse debet totus in parte anteriori._ 12 Jan. 1669 in u. Urbinat.--In quaestione: an deceat corporale retinere extensum super altare toto tempore, quo celebrantur Missae, et donec ab ultimo in eo celebrante reportetur ad sacrarium (sacristiam); et an conveniat corporale extra bursam deferre? _episcopus incumbat observantiae et executioni rubricarum._ 13 Sept. 1704 in u. Ravenat.

9. De Communione fidelium intra Missam:

_Consuetudo_ dicendi: "Ecce Agnus Die", et: "Domino non sum dignus", idiomate vulgari, _est eliminanda_, utpote contraria Rituali et Missali Romano. 23. Mai. 1835 in u. Ord. Min. Capuc. Helv. ad 5.

Sacerdos _debet_ semper, etiam communicando moniales habentes fenestrellam in parte evangelii, pro Communione distribuenda _descendere et reverti per gradus ante riores, et non laterales altaris_. 15 Sept., 1736, in u. Tolet. ad 8.

Dum Celebrans administrat sacram Communionem in Missa privata, minister _non_ debet eum comitari cum cereo accenso; sed quum purificationem, utpote quae pro populo non est in usu,[26] non praebeat, nec mappam Communionis, utpote cancellis affixam, ante communicantes sustineat, tunc debet manere genuflexus in latere epistolae. 12 Aug. 1854 ad 72. (Anal. II p. 2188 sqq.)

_Servetur consuetudo dividendi consecratas particulas, si adsit necessitas._ 16 Mart. 1833 in u. Veron. ad 1.

In Communione quae inter Missae sacrificium peragitur, _minister sacrificii, non ratione praeeminentiae, sed ministerii, praeferendus est ceteris quamvis dignioribus_. 13 Jul. 1658 in u. Galliar.

_Patenae suppositio per sacerdotem cotta indutum in Communione generali, quae per Dignitates agitur, retinenda est._ 3 Sept. 1661 in u. Andrien.--_Non_ potest sacerdos sanctam Communionem sive intra sive extra Missam administrans tenere patenam inter digitos manus sinistrae, quae sacram pixidem gestat, ut eam sic mento communicantium supponat, sed _cura et solertia sacerdotis supplere debet_, ut praecaveatur sacrorum fragmentorum disperditio. 12 Aug. 1854 ad 21 et 22 loc. cit.

Ad Sec.. XII. _De benedictione in fine Missae, et Evangelio Sancti Joannis._

1. _In fine Missae ad quodcumque altare celebratae, fit reverentia Cruci infra gradus, capite discooperto._ 13 Febr. 1666 in decret. ad Missal. ad 9.

2. _Arbitrio et prudentiae Ordinarii_ relinquitur inducere praxim lavandi manus in fine Missae, postquam Celebrans exuerit vestes sacerdotales, in dioecesim, in qua non est in usu; _sed non_ inducatur _per modum praecepti_. 12 Aug. 1854 ad 28 (Anal. II. p 2193).

FOOTNOTES:

[25] _Missae diversitatem_, de qua decretum loquitur, ita intellexerunt ac suo tempore exposuerunt ipsius decreti auctores h. e. doctores Romani a. 1848, ut in _Missis solemnibus numquam_ sit e medio altaris recedendum ad abluendos digitos; in _Missis non solemnibus_ e contra _semper_ e medio sit ad cornu Epistolae progrediendum (licet rubrica de hoc progressu sileat). Haec sententia ipsorum auctorum decreti atque interpretatio praeclare confirmatur ex universali ac constanti omnium totius Urbis ecclesiarum praxi. Cf. Attestat. Romani s. Theologiae Professoris apud Falise p. 77: "Dum revertitur e cornu Epistolae in medium altaris, digitos purificatorio abstergit".

[26] Juxta Merati (Comment. ad hanc rubr. n. 34) haec purificatio retinetur solummodo "in aliquibus ecclesiis", Ubi illa non est in usu, ejusmodi consuetudo servanda est. 12. Aug. 1854 ad 23. loc. supra cit.

DOCUMENTS.

I.

DECREE OF THE SACRED CONGREGATION OF INDULGENCES.

Urbis et Orbis.--Cum non sit aliud Nomen sub coelo, in quo nos oportet salvos fieri, nisi Nomen Iesu in quo est vita, salus, et resurrectio nostra, per quem salvati et liberati sumus, idcirco Sixtus V. fel. rec. Pont. Max. sub die 11 Iulii 1587 in Bulla _Reddituri_ Indulgentiam concessit quinquaginta dierum omnibus et singulis Christifidelibus qui quocumque idiomate sic se salutaverint: _Laudetur Iesus Christus_, vel responderint: _In saecula_, vel _Amen_, aut _Semper_; plenariam vero in mortis articulo iis qui hanc laudabilem consuetudinem habuerint, modo ore, vel corde (si ore non potuerint) Iesu nomen invocaverint.

Nonnullis deinde in locis cum mos invaluisset Iesu Nomini et illud Mariae in se invicem salutando addere, Clemens PP. XIII. ad humillimas preces Generalis Ordinis Carmelitarum per Decretum die 30 Novembris 1762 benigne impertitus est pro Carmelitis eamdem Indulgentiam quinquaginta dierum quotiescumque in mutua salutatione verba usurpaverint: _Sia lodato Gesu e Maria._[27]

Nunc vero SS mus. Dominus Noster PIUS PAPA IX. nonnullorum Episcoporum precibus peramanter inclinatus, referente me infrascripto Sacrae Congregationis Indulgentiarum Cardinali Praefecto in Audientia diei 26 Septembris 1864, ut magis magisque Fideles utriusque Nominis Iesu et Mariae salutares percipiant effectus, et illa quam saepissime in ore et corde retineant, camdem concessionem ad omnes et singulos Christifideles extendit, ita ut qui se invicem salutando hac forma, in quocumque idiomate, utantur: _Sia lodato Gesu e Maria_,[28] vel responderint: _Oggi e sempre_,[29] aut similibus verbis, easdem plane Indulgentias, quae in praefata Bulla memorantur, consequi possint et valeant. Quam gratiam voluit SANCTITAS SUA perpetuo suffragari absque ulla Brevis expeditione.

Datum Romae ex Secretaria eiusdem Sacrae Congregationis Indulgentiis Sacrisque Reliquiis praepositae. Die 26 Septembris 1864.

FR. ANTONIUS M. CARD. PANEBIANCO S. C. PRAEFECTUS.

Loco [cross sign] Signi. _A. Colombo Secretarius._

II.

LETTER FROM THE CARD. PREFECT OF PROPAGANDA TO THE BISHOPS OF IRELAND CONCERNING THE B. EUCHARIST.

The following letter on the manner in which, in missionary countries, the Blessed Eucharist is to be conveyed to the sick, is a fresh proof of the zeal of the Holy See in promoting devotion to the Most Holy Sacrament.

ILLUSTRISSIME ET REVERENDISSIME DOMINE,