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he concludes "dubito tamen vehementer an eo modo obligandi ad eam interiorem omissionem oblationis usa fuerit Ecclesia,'

Herinex (De Sac. Miss. Disp. viii., qu. v., n. 62), “Communiter tamen supponitur vel asseritur illicite saltem, fructum nomine Christi applicari excommunicatis non toleratis ex prohibitione Ecclesiae, quod mihi difficile apparet : eo quod Ecclesiae prohibitio sic videretur ferri directe in actum meri internum, in intentionem scilicet applicandi fructum sacrificii: nam sacrificium ipsum non prohibet, at solum prohibet offerri pro tali, quod nihil aliud est quam prohibere, ne sacerdos habeat interius intentionem praefatam, quae ad substantiam et valorem ipsius sacrificii non spectat. Unde Arriaga censet probabilius hoc non esse illicitum." To these may be added Drouven (De re Sacr. lib. v., cap. 1, sec. 2). All these authors will, of course, avail a fortiori for Fr. Livius' position. So much for external probability.

As to internal probability, I would submit that to suppose that the Church bars altogether a great act of mercy, probably effective, internal, and carefully removed from all danger of scandal, or the irreverence of frustration, is to suppose action wholly unparalleled in the legislation of the Church. Even on the showing of some of those who formally maintain that Mass may not be said for a vitandus, it would seem that it might be offered in such sort that a stipendium might be received from the Catholic friend. The fructus specialis, in respect even to the effectus impetrationis, is ex opere operato, and De Lugo (De Euch. Disp. 19, sect. x., n. 179) says, "Hoc sacrificium ut impetratorium, offerri potest pro quacunque re a Deo juste obtinenda, atque adeo non solum pro baptizatis sed etiam pro rebus inanimatis et pro expertibus rationis." "Mirum est," he goes on to say, "quod possit offerri ad impetrandam sanitatem bovi aut equo, non autem ad impetrandam salutem spiritualem filio vel amico infideli." It is true he does not follow out his argument to the case of the vitandus, but it is hard to see how he can stop short. If we suppose that the Mass might be so offered for the vitandus, a stipendium might be as fairly received for him as for one in mortal sin, who can obtain no cffect save that of impetration; or as it can be received for any soul in Purgatory, according to the theory of Soto and Canus, that all the effects, even that of satisfaction, only avail the dead per modum impetrationis. Again, Dr. Walsh, I. E. R., August, 1883, admits that indirectly, e.g., as the good of the Catholic friend, the Mass may be offered for a vitandus. And even thus I conceive the stipendium might be received.-I am, Very Rev. Sir, your obedient servant,

H. I. D. RYDER.

DOCUMENTS.

I.
SUMMARY.

Letter of Cardinal Simeoni, Prefect of Propaganda Fide, to Cardinal Manning, Archbishop of Westminster, reiterating the prohibition to Catholic parents to send their sons to the Protestant Universities of England.

LITTERAE EMI. PRAEFECTI AD EMUM. ANTISTITEM WESTMONASTERIEN. QUOAD UNIVERSITATES HETERODOXAS.

Eme. Rme. Domine Colme.

Romae Prid. Kal. Febr.

Accepi tuas literas, Eme. Princeps, datas die 20 Decembris elapsi anni, ex quibus ingenti dolore didici, a plerisque familiis haud istic magni fieri s. Sedis monita, quibus patres ad èτepodo§wv Oxoniensem et Cantabrigensem publicas scholas filios mittere vetantur. Tu ipse, Eme. Princeps, id exinde potius oriri innuis, quod ob quandam s. Sedis falso praesumptam tolerantiam, hane consuetudinem excusandam esse arbitrentur, quam ex voluntatis malitia.

Te igitur rogo, ut ad superiorem catholicae iuventutis, quae in istis regionibus commoratur, educationem ab huiusmodi perversionis periculo tuendam fidelibus populis notum facias, nihil in documentis, quae hac super re ab Emo. Card. Barnabo, praedecessore meo, ad Angliae Episcopos data sunt postridie idus Augusti anno 1867 et in Acta Synodorum Westmonasteriensium insertis, fuisse immutatum. Ad id assequendum, opportunum arbitror, istius Provinciae Episcopis per Te edici, ut populis sibi subditis eadem documenta in memoriam revocent.

Hac occasione utor ad humillimi obsequii erga Te mei sensa, Eme. Domine, expromenda, quo manus deosculans tuas me glorior profiteri.

Eminentiae tuae demississimum.

Addictissimumque servum,

I. CARD. SIMEONI, Praefectus,
DOMINICUS, Archiep. Tyren. a Secr.

II.

SUMMARY.

Privilege granted (26th May, 1883) to the College at Maynooth of conferring Minor Orders once a year on an ordinary Double Feast.

BEATISSIMO PADRE.

IL SACERDOTE Guglielmo Walsh, Rettore del Collegio di Maynooth in Dublino, prostrato ai piedi della Santità Vostra umilmente implora la facoltà affinchè possano essere conferiti una volta l'anno nel suddetto Collegio gli ordini minori in un giorno di rito doppio.

EX AUDIENTIA SSMI. HABITA DIE 26 MAII, 1883.

SSMUS. Dominus Noster LEO Divina Providentia P.P. XIII. referente me infrascripto S. Congregationis de Propaganda Fide Secretario, benigne adnuit ut in Collegio Maynootiano ordines minores conferri queant ab Ordinario Dioecesano omnibus etiam feriatis diebus ritus duplicis minoris una vice in anno. Datum Romae ex aed. dictae S. Congregationis die et anno ut supra. D. ARCHIEP. TYREN. Secret.

(SEAL)

Gratis quocunque titulo.

III.
SUMMARY.

Privilege granted (17th May, 1885) at the request of the Irish Bishops, to St. Patrick's College, Maynooth, of conferring SubDeaconship and Deaconship on any Double Feast, once a year.

BEATISSIMO PADRE.

GLI ARCIVESCOVI e Vescovi d'Irlanda dimoranti in Roma, prostrati ai piedi della Santità Vostra, umilmente La supplicano affinchè voglia degnarsi di concedere al Collegio Nazionale di S. Patrizio a Maynooth il privilegio che una volta l'anno ivi in qualunque festa di rito doppio possano conferirsi gli ordini sacri del.Suddiaconato e Diaconato, per la ragione che essendo spesso necessario di aspettare parecchi giorni per avere tre giorni di precetto o di festa levata, la disciplina e gli studii molto si turbano in numero si grande di ordinandi.

EX AUDIENTIA SSMI, DIEI 17 MAI 1885.

SSMUS Dominus Noster LEO Divina Providentia PP. XIII. referente me infrascripto Archiepiscopo Tyren., S. Congregationis de Propaganda Fide Secretario, benigne concessit ut in Seminario Maynootiano, semel in anno, die feriali haberi possint sacrae ordinationes ad Subdiaconatum et Diaconatum, dummodo sit festum duplex, idque servetur ad beneplacitum S. Sedis.

Datum Romae ex aed. dictae S. Congregationis die et anno ut supra. D. ARCHIEP. TYREN. Secret.

(SEAL)

Gratis quocunque titulo.

IV.

ST. VINCENT DE PAUL DECLARED PATRON OF THE SOCIETIES OF CHARITY THROUGHOUT THE CATHOLIC WORLD.

Last year (May, 1884, p. 333), we published the Petition of the Irish Bishops to the Holy See to constitute St. Vincent patron of the Works of Charity founded in Ireland, and the gracious concession of this request.

"Sanctum Vincentium a Paulo omnium Societatum Caritatis in toto Catholico Orbe existentium, et ab eo quomodocumque promanantium ceu peculiarem apud Deum Patronum (SS. mus D. N. Leo P.P. XIII.) declaravit et constituit, cum omnibus honorificentiis colestibus Patronis competentibus.,'

16th April, 1885.

THE IRISH

ECCLESIASTICAL RECORD.

SEPTEMBER, 1885.

PRESBYTERIANISM IN SCOTLAND.

COTTISH newspapers are not as a rule very lively reading. The dull routine of politics and the sectarian jealousies of the rival Presbyterian churches in the country, exclude almost every other topic from the columns of our North British journals. Taking up one's Scotsman-looked upon for some recondite reason as the Times of Scotland-one can give a shrewd anticipatory guess at its editorial contents. There will be a leader on some general political question of the day, in which Tories. and Home Rulers narrowly escape being crushed to atoms, under the weight of the literary chastisement that is inflicted on them. Another article follows on some matter of local or municipal concern, and the third-when there is a third-is "bound," as the Americans say, to be a skit upon some minister or body of ministers. If you have the courage to wade through these ponderous compositions, you do so with a dreary sense of unrelieved sameness, and with a feeling that you are going over the very same ground for the hundredth time.

During the month of May the reading of the Scotch newspapers is quite a treat to the student of religious idiosyncracies. The month of May, I should explain, is the time fixed for the holding of the annual General Assemblies of all the Presbyterian churches of Scotland. Overwhelming now is the influx into Edinburgh of ministers and elders. Deep, dark, and continuous is the stream of clericalism that rolls along Prince's-street, North Bridge, and other well-. known thoroughfares. The" entertainment," as some of the newspapers profanely designate these meetings, begins

VOL. VI.

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with the tiny treble of the Congregational Church. The music gathers tone and volume with the meetings of the United Presbyterian and the Free Church, and then at last, on the 21st of the month, the organ ecclesiastic bursts out into the grand diapason of the General Assembly of the Kirk of Scotland or Established Church itself. opening of this assembly is quite a grand event. Lord High Commissioner, represents Her Majesty the Queen, and travels in royal state from Her Majesty's Palace, Holyrood, to St. Giles' Cathedral, amid the boom of artillery and the blare of trumpets and the huzzas of the populace, and, hardly necessary to add, amid the stirring if not melodious strains of the inevitable Scotch pipes. After a prayer, and a sermon by the outgoing Moderator, the Procession is reformed and proceeds to the Assembly Hall, where the Lord High Commissioner reads Her Majesty's letter of commission and solemnly opens the Assembly and the mouths of the congregated fathers.

In the yearly assemblies of the various churches pretty much the same procedure is followed and the same class of business transacted. In all, there are burning questions to be solved and knotty difficulties to be unravelled, and personal quarrels to be fought out; and too often alas! mal-odorous minister-scandals to be exhibited for the edification of the general public. Such a Babel of discordant sounds! such dexterous thrusts and deft defences, such disloyal handling of the Queen's English, and such a jargon of Scotch ecclesiastico-legal phraseology—of "homolgations of "jamae "jamae clamosae," and "libels" and "condescendances," and "deliverances." And such a clashing and clanging of minister with minister, and deacon with elder, and minister and deacon and elder, struggling confusedly together in the same fierce, earnest, but wholly unintelligible strife. A local newspaper compares the battle to a "maul" in a football match, and the comparison is not an inapt one.

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These Presbyterian parliaments, whose discussions have been lately encumbering if not adorning the Scotch newspapers for three or four weeks, have attracted my attention to the actual state and the apparent tendencies of Presbyterianism in Scotland, and possibly the result of my studies on the subject may prove of some interest to the readers of THE IRISH ECCLESIASTICAL RECORD.

It is a trite remark, and one not the less true for that, that the barrier of the Church's infallible authority once

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