Part 5

1. _Juxta rubricas in elevatione oculorum crux est aspicienda._ 22. Jul. 1848 in u. Adiacen. ad. 3.

2. Manus sinistra poni debet super missale ad Evangelium, cum dextera fit signum crucis super ipsum. 7. Sept. 1816 in u. Tuden. ad 25.

3. In Missis privatis ad verba "Et incarnatus est", Celebrans genuflectere debet _unico genu_. 22. Aug. 1818 in u. Hispal. ad 10.

Ad Sec. VII. _De Offertorio usque ad Canonem._

1. In dubio: an in Missa privata, quando minister non est superpelliceo indutus, debeat eum, lecto Offertorio a Celebrante, ad altare ascendere, accipere et plicare velum calicis, vel hic ritus reservari debeat ministris superpelliceo indutis vel etiam Celebrans ipse debeat plicare velum et super altare ponere? _servanda est consuetudo._ 12. Aug. 1854 ad 69 (Anal. II. p. 2200).

2. In quaestione: utrum parvi cochlearis pro aqua in calicem infundenda usus sit omnibus licitus? _servanda est rubrica._ 7. Sept. 1850 in u. Rupel. ad 13.

3. _Praxis extergendi calicem cum purificatorio_ ad abstergendas guttas vini adhaerentes lateribus interioribus cuppae calicis, quae aliquando resiliunt, dum praeparatur ipsemet calix, _magis congruit et summopere laudabilis est_. 7. Sept. 1816 in u. Tuden. ad 28.--_Relinqui_ vero _potest Sacerdotis arbitrio_ utrum purificatorium ponere velit super pedem calicis dum praeparatur (vinum ad offertorium infunditur), vel potius super patenam. Ibid. ad 29.

4. Oratio "Deus qui humanae" incipienda est a sacerdote eodem momento, quo benedicit aquam; _non_ vero prius aqua benedicatur nihil dicendo, atque tunc demum, facto signo crucis, illa oratio incipiatur. 12. Aug. 1854 ad d. 25. (Anal. Jur. Pontif. II. p. 2193).

5. Cruces quae fiunt super oblata a sacerdote, non debent fieri manu transversa sed _manu recta_. 4. Aug. 1663 in u. Dalmat. ad 4.--_In benedictionibus congruentior juxta rubricas et ritum videtur modus benedicendi manu recta, et digitis simul unitis et extensis._ 24. Jun. 1683 in u. Abling. ad 6.

6. _Congruit, ut fert praxis universalis, praesertim Urbis_, quod fiat inclinatio capitis in fine Psalmi "Lavabo" (ad "Gloria Patri"), qui dicitur in Missa, sicut praescribitur in principio Missae. 7. Sept. 1816 in u. Tuden. ad 37.

Ad Sec. VIII. _De Canone usque ad Consecrationem._

1. Ad quaestionem: an Sacerdos dicere debeat "Te igitur" in principio Canonis, dum elevat manus et oculos; vel incipere debeat, dum est jam in profundo inclinatus? _servanda est rubrica de ritu servando in celebratione Missae tit. 8, num. 1, et altera Canoni praefixa._ 7. Sept. 1816 in u. Tuden. ad 33.

2. Omnes sacerdotes celebrantes, dum in Canone Missae Papam nominant, debent _juxta rubricam_ caput inclinare. 23. Mai 1846 in u. Tuden. ad 6.

3. _In Canone nomine Antistitis non sunt nominandi superiores Regularium_ 13. Febr. 1666 in decret. ad Missal. ad 11.--_Ii Religiosi, qui, Antistitis nomine tacito, ejus loco in precibus sive in Canone suae Religionis Superiorem nominant, contra caritatem faciunt._ 12. Nov. 1605 in u. Ulixbon.--_In Canone et in Collectis omnino, facienda est mentio de Episcopo etiam ab exemptis_ 25. Sept. 1649 in u. Tornac. ad 6.

4. Debet Sacerdos pronuncians in Canone Missae nomen alicujus Sancti, de quo factum est Officium, vel saltem Commemoratio, facere inclinationem capitis. 7. Sep. 1816 in u. Tuden. ad 34--Nomen S. Joseph Sponsi B. M. V. _non_ potest addi _in Canone_. _Permittitur_ vero _hujus nominis additio in Collecta "A cunctis"_. 17. Sep. 1815 in u. Urbis et Orbis.

5. A "Hanc igitur oblationem" manus sacerdotis ita debent extendi, ut palmae sint apertae, pollice dextero super sinistrum in modum crucis _supra manus_ posito. 4. Aug. 1663 in u. Dalmat. ad 5.

FOOTNOTE:

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

[THE REMAINDER IN OUR NEXT.]

DOCUMENTS.

I.

PLENARY INDULGENCE IN ARTICULO MORTIS.

_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 indulgences _in 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 all countries 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's _Hibernia Dominicana_, Appendix, page 936:--

"Ex Audientia Sanctissimi D. N. Clementis Papae XIV. habita 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, divina Providentia Papa XIV., me infrascripto sacrae Congregationis de Propaganda Fide Secretario referente, pro eximia caritate, qua 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 respective 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 data 9 Aprilis, 1747, quae incipit _Pia 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, ea qua decet, christiana 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".

II.

THE STATIONS OF THE CROSS FOR THE SICK.

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, the _Pater_, _Ave_, and _Gloria_, 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 praesentium auctoritate 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.

"Loco + Sigilli. "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_".

III.

LETTER OF CARD. PATRIZI TO THE BISHOPS OF BELGIUM, ON SOME DOCTRINES TAUGHT AT LOUVAIN.

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 rationem explicare 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 praeteriti _judicarunt 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, 1{o} nimirum an. 1844, quae primitus subjecta est S. Sedis judicio; 2{o} an. 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 et _peculiariter in primo, utpote quod rem apertius ac distinctius explicat_. Ex quo tamen haudquaquam intelligendum est probari 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 seminariorum_ scholis 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 Tuae Addictissimus uti Frater, C. Card. Patrizi. Romae d. 11 Oct., 1864.

NOTICES OF BOOKS.

I.

_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. saeculum. Romae, 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 the _Spicilegium Solesmense_, and in whose person the best glories of the _Maurini Editores_ have 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 styled _juris apostolici_, viz., the canons of the apostles, their constitutions _de mystico ministerio_, their sentences, the acts of the council of Antioch, select portions of 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 Theophaniae; 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.

II.

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