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diff --git a/36883-h/36883-h.htm b/36883-h/36883-h.htm new file mode 100644 index 0000000..e281331 --- /dev/null +++ b/36883-h/36883-h.htm @@ -0,0 +1,3264 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml"> +<head> +<meta http-equiv="Content-Type" + content="text/html; charset=iso-8859-1" /> +<meta content="pg2html (binary v0.20)" name="generator" /> +<title>The Project Gutenberg eBook of + The Irish Ecclesiastical Record, March, 1865. +</title> +<style type="text/css"> + body { margin-left: 10%; margin-right: 10%; } + p { text-indent: 1em; + margin-top: .75em; + font-size: 100%; + text-align: justify; + margin-bottom: .75em; } + h1,h2,h3,h4,h5,h6 { text-align: center; } + h3 { margin-top: 2em; } + hr { width: 50%; margin: 1.5em auto 1.5em auto; } + hr.full { width: 100%; margin: 1.5em auto 1.5em auto; } + .foot { margin-left: 10%; margin-right: 10%; + text-align: justify; text-indent: -3em; font-size: 90%; } + .poem { margin-left: 20%; margin-right: 10%; + margin-bottom: 1em; text-align: left; } + .poem .stanza { margin: 1em 0em 1em 0em; } + .poem p { margin: 0; padding-left: 3em; text-indent: -3em; } + .poem p.i4 { margin-left: 2.5em; } + .quote { margin-left: 6%; margin-right: 6%; + text-indent: 0em; font-size: 100%; } + .center { text-indent: 0; text-align: center; } + .right { text-indent: 0; text-align: right; } + .sc { font-variant: small-caps; } + a,img { text-decoration: none!important; border:none!important; } + table { margin-left: auto; margin-right: auto; width: 75%; } + td { padding: 0em .5em 0em .5em; } + ul { list-style: none; } + span.pagenum { position: absolute; right: 1%; left: 91%; + font-size: 8pt; color: gray; background-color: inherit; } + .hebrew { font-size: 125%; } + .greek { font-size: 125%; } + .bbox { border: 2px black solid; padding: 1em; + margin-top: 3em; margin-bottom: 3em; } +</style> +</head> +<body> + + +<pre> + +The Project Gutenberg EBook of The Irish Ecclesiastical Record, Volume 1, +March 1865, by Various + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Irish Ecclesiastical Record, Volume 1, March 1865 + +Author: Various + +Release Date: July 28, 2011 [EBook #36883] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK IRISH ECCLESIASTICAL RECORD *** + + + + +Produced by Bryan Ness, David Garcia and the Online +Distributed Proofreading Team at http://www.pgdp.net (This +file was produced from images generously made available +by The Internet Archive/Canadian Libraries) + + + + + + +</pre> + + +<div style="height: 6em;"><br /><br /><br /><br /><br /><br /></div> + +<p><span class="pagenum"><a id="page253" name="page253"></a>[253]</span></p> + +<h1> + THE IRISH ECCLESIASTICAL RECORD +</h1> + +<p class="center"> +MARCH, 1865. +</p> + +<div style="height: 4em;"><br /><br /><br /><br /></div> + +<p class="center"> +<a href="#h2H_4_0002">THE CATHOLIC CHURCH AND THE BIBLE.</a> +<br /> +<a href="#h2H_4_0003">THE SEE OF DOWN AND CONNOR.</a> +<br /> +<a href="#h2H_4_0004">DR. COLENSO AND THE OLD TESTAMENT.</a> +<br /> +<a href="#h2H_4_0005">LITURGICAL QUESTIONS.</a> +<br /> +<a href="#h2H_4_0006">CORRESPONDENCE.</a> +<br /> +<a href="#h2H_4_0007">DOCUMENTS.</a> +<br /> +<a href="#h2H_4_0008">NOTICES OF BOOKS.</a> +</p> + +<div><a name="h2H_4_0002" id="h2H_4_0002"><!-- H2 anchor --></a></div> + +<div style="height: 4em;"><br /><br /><br /><br /></div> + +<h2> + THE CATHOLIC CHURCH AND THE BIBLE. +</h2> + +<p> +There are few so foolish as to close their eyes against the brilliant +rays of the mid-day sun, and, at the same time, to assert deliberately +that the sun is not yet risen, and that the world is still enveloped in +darkness. +</p> +<p> +Nevertheless, something like this has been done quite recently by an +estimable Protestant nobleman, who has assured his Irish fellow-countrymen +that the Catholic Church, before the Reformation, "neither furthered +the interests of science nor disseminated the knowledge of God's written +word".<a href="#note-1" name="noteref-1"><small> 1</small></a> There was a time, indeed, when such a calumny would have been +received by the British public with applause, and when it would have +been echoed from Protestant pulpits by the predecessors of Colenso, and +by the ancestors of many who now hold a place in the councils of her +Majesty. But that calumny has been long since abandoned, even by the +enemies of our holy faith. Our assailants have laid aside the mask, and +revealed to the world the important fact, that whilst they clamoured for +the Bible, they were themselves its true enemies; and that, combating +the Church, their secret aim was to sap the foundations of inspired truth, +and thus undermine the very citadel which they pretended to defend. It is +not in England alone, but in France and Italy, and throughout the whole + +<span class="pagenum"><a id="page254" name="page254"></a>[254]</span> + + continent, that this striking fact is seen. Everywhere society presents +the singular phenomenon of a sifting of its elements; and whilst all that +aspires to the supernatural life, or clings to revelation, virtue, or +truth, is gathered into the bosom of our holy Church, all that is without +the Catholic pale is hurried down the inclined plane of Protestantism, +and cast into the abyss of infidelity and rationalism. And yet, in the +face of this social miracle, a Protestant peer is bold enough to assert +that the Catholic Church is opposed to the progress of science and +inspired truth;—thus insulting the memory of his own illustrious +forefathers, and outraging the feelings of his fellow-countrymen. It is +not, however, as a matter of controversy that we wish to enter on the +present inquiry: we wish to view it merely as a matter of pure historic +truth. In a future number we hope to consider the relations of the Church +to science; our remarks to-day will only regard her solicitude during the +ante-Reformation period to diffuse among her children a salutary knowledge +of inspired truth as contained in the Holy Scriptures. +</p> +<p> +1. The first question that naturally suggests itself is, did the Church +seek to remove the sacred volume from the hands of her own ministers, +that is, of those whom she destined to teach her faithful children, and +to gather all nations into her hallowed fold? The whole daily life of +these sacred ministers of itself responds to such a question. Ask their +diurnal hours, or any page of the daily Liturgy of the Church; ask those +beautiful homilies which were delivered day by day in the abbeys of +Bangor, Westminster, or Certosa, all of which breathe the sweet language +of the inspired text; ask the myriad children of St. Columban, who in +uninterrupted succession, hour by hour, chanted the praises of God in +the accents of holy writ; ask the countless sanctuaries which decked the +hills and valleys not only of our own island, but of every land on which +the light of Christian faith had shone—the peaceful abodes of those who +renounced the world's smiles and vanities to devote themselves to the +service of God, and whose every orison recalled the teaching and the +words of inspired truth. Ask even the medieval hymns published by the +present Protestant Archbishop of Dublin, which, though shorn by the +editor of much of their Catholic beauty, yet bear in each remaining +strophe a deep impress of the language and imagery of the Bible, and prove +to conviction that, so devoted was the Church of the ante-Reformation +period to the study of the inspired text, that the very thoughts of her +clergy, their language, their daily life, seemed to be cast in its sacred +mould. +</p> +<p> +2. About 1450, long before Lutheranism was thought of, the art of printing +appeared in Europe. Now some of the first efforts, + +<span class="pagenum"><a id="page255" name="page255"></a>[255]</span> + + as well of the wooden +types of Gutenberg, as of the more perfect models of Faust and Schoeffer, +were directed to disseminate accurate editions of the Bible: "No book", +says one of the leading Rationalists of Germany, "was so frequently +published, immediately after the first invention of printing, as the +Latin Bible, more than one hundred editions of it being struck off before +the year 1520".<a href="#note-2" name="noteref-2"><small> 2</small></a> And yet the number of editions thus commemorated is +far below the reality. Hain, in his late <i>Repertorium Bibliographicum</i>, +printed at Tubingen, reckons consecutively <i>ninety-eight distinct +editions</i> before the year 1500, independently of <i>twelve other editions</i>, +which, together with the Latin text, presented the glossa ordinaria or +the postillas of Lyranus. Catholic Venice was distinguished above all +the other cities of Europe for the zeal with which it laboured in thus +disseminating the sacred text. From the year 1475, when the first Venetian +edition appeared, to the close of the century, that city yielded no fewer +than <i>twenty-two complete editions</i> of the Latin Bible, besides some +others with the notes of Lyranus. Many other cities of Italy were alike +remarkable for their earnestness in the same good cause, and we find +especially commemorated the editions of Rome, Piacenza, Naples, Vicenza, +and Brescia. +</p> +<p> +3. Italy, however, was not only remarkable for the number of its +editions; it deserves still greater praise for the solicitude with which +it compared the existing text with that of the ancient manuscripts, +and endeavoured to present to the public editions as accurate as the +then known critical apparatus would allow. One or two editions deserve +particular notice, and in our remarks we will take the learned Vercellone +for our guide, in his <i>Dissertazioni Accademiche</i> (Roma, 1864, pag. 102, +seq. 9). +</p> +<p> +The most famous edition of the fifteenth century was that of Rome in +1471. It was published under the guidance of John Andrew de Bossi, +Bishop of Aleria, and was dedicated to Pope Paul II. The printers were +Conrad Sweynheym and Arnold Paunartz. Their press was in the princely +palace of the illustrious Massimi family. Five hundred and fifty copies +were struck off in the edition; and on the death of Pope Paul II., his +successor, Sixtus IV., was its zealous patron. +</p> +<p> +The Venice edition of 1495 is also of great critical importance. The +religious superior of the Camaldolese of Brescia superintended its +publication. It consisted of four volumes in folio, and presented, +together with the Latin Bible, the gloss and notes of Lyranus. This +great work was dedicated to Cardinal Francis Piccolomini, who was soon +after raised to the popedom under the name of Pius III. From its preface +we learn that not only + +<span class="pagenum"><a id="page256" name="page256"></a>[256]</span> + + the best preceding editions, but also <i>five +ancient manuscripts</i>, were made use of in preparing this edition. +</p> +<p> +Still more accurate, however, is another edition, published without name +of place in 1476, but which Pauzer and Vercellone refer to the city of +Vicenza. Its editor was the learned Leonard Acate. He first sought out +with great care the most ancient and correct manuscript of the Latin +text, and then he devoted all his care to have it accurately printed. +In a short preface, he merely says: "Lector, quisquis es, si Christiane +sentis, non te pigeat hoc opus sanctissimum ... Codex practiosissimus +in lucem emendatissimus venit"; and it must be confessed that this +statement was not made without reason, since, notwithstanding all the +critical researches of the last four centuries, that edition still holds +its place amongst the most accurate and most conformable to the ancient +Latin text. +</p> +<p> +4. Thus, then, in regard to the Latin text at least, Lord Clancarty must +admit that the Church in the ante-Reformation period was not negligent +in disseminating the Bible. And here we must remark that Latin was the +literary language of that age, and that whosoever could read at all, +was sure to be versed in the Latin tongue. How justly, then, does Mr. +Hallam, when speaking of this period, state: "There is no reason to +suspect any intention in the Church of Rome to deprive the laity of the +scriptures";<a href="#note-3" name="noteref-3"><small> 3</small></a> and how truthful are the words of another eloquent man: +"The Catholic Church is not the enemy of the Bible. I affirm it, and +I shall prove it.... She has been the guardian of its purity and the +preserver of its existence through the chances and changes of eighteen +hundred years. In the gloom of the Catacombs, and the splendour of the +Basilica, she cherished that holy book with equal reverence. When she +saw the seed of Christianity sown in the blood of the martyrs, and +braved the persecutions of the despots of the world, and when those +despots bowed before the symbol of Redemption, and she was lifted from +her earthly humbleness, and reared her mitred head in courts and +palaces, it was equally the object of her unceasing care. She gathered +together its scattered fragments, separated the true word of inspiration +from the spurious inventions of presumptuous and deceitful men, made its +teachings and its history familiar to her children in her noble liturgy; +translated it into the language which was familiar to every one who +could read at all; asserted its divine authority in her councils; +maintained its canonical authority against all gainsayers; and transmitted +it from age to age as the precious inheritance of the Christian people. +The saints whom she most reveres were its sagest commentators; and of +the army of her white-robed martyrs whom she still commemorates + +<span class="pagenum"><a id="page257" name="page257"></a>[257]</span> + + on her +festal days, there are many who reached their immortal crowns by +refusing on the rack and in the flames to desecrate or deny the holy +book of God".<a href="#note-4" name="noteref-4"><small> 4</small></a> And yet, if we are to believe Lord Clancarty, it is +precisely this holy Church that is opposed to science and to the +dissemination of the written word of God! +</p> +<p> +5. But perhaps Catholics were in dread at least of the original text +of the sacred Scriptures, and placed some obstacles in the way of its +diffusion. Here, again, we appeal to the testimony of facts. The only +editions of the Old Testament which appeared in the original Hebrew +language in the fifteenth century, were all printed beneath the shadow +of the Inquisition in the Catholic land of Italy. Soncino, near Cremona, +in 1488, Naples in 1491, and Brescia in 1494, are the cities to which +belongs the glory of thus giving birth to the first editions of the +Hebrew text. Bologna, too, was privileged in being the first to publish +the Chaldaic paraphrase of Onkelos: its edition appeared in 1482; and +for the next two editions, which appeared towards the close of the +century, we are indebted to Catholic Portugal.<a href="#note-5" name="noteref-5"><small> 5</small></a> +</p> +<p> +As to the Greek text of the New Testament, its first edition was printed +in 1514, under the auspices of an illustrious Spanish Franciscan, +Cardinal Ximenes. Though the New Testament is only the fifth volume +in the great Polyglot of Ximenes, yet it was first of all in order of +time, its text being completed on the 10th of January, 1514. Five other +editions followed in quick succession, in 1516, 1519, 1522, 1527, 1535, +all bearing the name of Erasmus.<a href="#note-6" name="noteref-6"><small> 6</small></a> The only portions of the Greek text +of the Old Testament that were printed in the fifteenth century all had +their origin in Italy, and bear the date of 1481, 1486, and 1498. +</p> +<p> +6. It is time, however, to refer to the first great Biblical +Polyglots—those vast repertories devised by master minds, and which, +presenting in parallel columns the original texts of the Old and New +Testaments, together with the various ancient versions, are an +incalculable aid in the study of Biblical criticism and in the +interpretation of the sacred books. Even in + +<span class="pagenum"><a id="page258" name="page258"></a>[258]</span> + + the publication of these +great works Protestants only came to glean where the Catholics had +already reaped an abundant harvest. It was the privilege of the +illustrious order of St. Dominick to give to the world the first +Polyglot edition of a portion of the sacred text. It was entitled +"<i>Psalterium Hebraicum Graecum, Arabicum, et Chaldaicum cum tribus +Latinis Interpretationibus et Glossis</i>". From the dedication we learn +that its author was "<i>Fr. Augustinus Giustiniani ord. Praed. Episcopus +Nabiensis</i>", who inscribes this fruit of his learned labours to the +reigning pontiff, Leo X. It was in the Giustiniani palace in Genoa that +this Polyglot was printed, under the immediate superintendence of the +bishop himself, and from the same city he addressed its dedication to +Pope Leo on 1st August, 1516. An extract from this dedicatory letter +will best serve to show that the sentiments of the Catholic bishops of +the ante-Reformation period were far different from what the Earl of +Clancarty would wish us to suppose. It thus begins: +</p> +<p class="quote"> + "Scio Pater Beatissime, perlatum ad aures tuas jam diu laborasse + nos quo utrumque sacrae legis instrumentum quinque praecipuis + linguis in unum redactum corpus ederemus: opus nimirum ut meis + viribus impar ita nostrae professioni vel maxime congruens. Nihil + enim aeque sacerdoti convenit quam sacrarum litterarum expositio + et interpretatio.... An vero noster hic labor fructum aliquem sit + pariturus in Catholica matre Ecclesia cui ipse digne praesides + libuit periculum facere hoc Davidico psalterio quod ex toto opere + nunc quasi delibamus tuo dicatum nomini". +</p> +<p> +The learned linguist, Baptista Fliscus, was requested by Giustiniani +to revise the text of the oriental versions, and sending his list of +corrections, he prefaces it with the following words: +</p> +<p class="quote"> + "Tu vero perge divinum complere negotium et quod Psalterio + Davidico tribuisti confer caeteris quoque sacrae Scripturae + partibus ut eâ tot nationum auribus accommodatâ invitetur + universus orbis ad tantarum rerum notitiam.... Tum Leo ipse + Pont. Max. cui tu opus ipsum dicasti pro sua erga omnes + benignitate et munificentia non deerit tibi quoque in cunctis + operi necessariis praesertim adeo utiliter navanti operam ei + cujus vices gerit in terris". +</p> +<p> +Surely such expressions breathe sentiments far different from those +of hostility to the dissemination of the genuine text of the Sacred +Scriptures. +</p> +<p> +7. The second and far more important Polyglot was prepared under the +guidance and published at the expense of a Franciscan prime minister +of Spain, the illustrious Cardinal Ximenes. This great work, which was +begun in 1502, was completed only a few weeks before the death of the +Cardinal in 1517. When the son + +<span class="pagenum"><a id="page259" name="page259"></a>[259]</span> + + of the printer entered the apartment of +Ximenes, "bearing the last sheets of the Polyglot, the aged Cardinal +exclaimed: "I give thee thanks, O Lord! that thou hast enabled me to +bring to the desired end the great work which I undertook". And then +turning to those around him, he added: "Of the many arduous duties which +I have performed for the benefit of the country, there is nothing on +which you ought to congratulate me more than on the completion of this +edition of the Bible".<a href="#note-7" name="noteref-7"><small> 7</small></a> This Polyglot comprises all the books of the +Old and New Testaments in their original text, together with various +ancient versions. Its expense was wholly defrayed by the Cardinal, who +spared no pains to render it as complete as human efforts could effect. +His biographer especially commemorates how on one occasion he gave +the sum of £2,000 for <i>seven ancient Hebrew manuscripts</i> which were +made use of in printing the Hebrew text; and the whole expense of the +publication amounted to £25,000, which at that period was equivalent +to four times that sum at the present day. "He made researches on all +sides", writes Hefele, "for manuscripts of the Old and New Testaments, +and sometimes was obliged to purchase them at an enormous expense, while +others generously hastened to lend them for his use, amongst whom must +be mentioned Pope Leo X. This pontiff honoured and revered Ximenes, and +still more he loved the fine arts. He therefore generously supported +him in the publication of the celebrated Polyglot. In return Ximenes +dedicated the work to his Holiness, and in the introduction gave him +public thanks in these words: 'Atque ex ipsis exemplaribus quidem, +Graeca Sanctitati Tuae debemus, qui ex ista Apostolica Bibliotheca +antiquissimos tam Veteris quam Novi Testamenti codices perquam humane +ad nos misisti': <i>i.e.</i> 'To your Holiness we are indebted for the Greek +manuscripts. You have sent us with the greatest kindness the copies +both of the Old and New Testament, the most ancient that the apostolic +library possessed".<a href="#note-8" name="noteref-8"><small> 8</small></a> In the introductory remarks to the various +volumes, the learned editor more than once acquaints us with the motives +which impelled him to this gigantic undertaking, and repeats the same +expression of gratitude to the reigning pontiff for the kind assistance +afforded him. Thus in the prolegomena he writes: "No translation can +fully and exactly represent the sense of the original, at least in that +language in which our Saviour himself spoke. It is necessary, therefore, +as St. Jerome and St. Augustine desired, that we should go back to +the origin of the sacred writings, and correct the books of the Old +Testament by the Hebrew text, and those of the New Testament by the +Greek text. Every theologian should also be able to drink + +<span class="pagenum"><a id="page260" name="page260"></a>[260]</span> + + of that water +'which springeth up to life eternal', at the fountainhead itself. This +is the reason, therefore, why we have ordered the Bible to be printed +in the original language with different translations. To accomplish this +task we have been obliged to have recourse to the knowledge of the most +able philologists, and to make researches in every direction for the +best and most ancient Hebrew and Greek manuscripts". Again, in the +preface to the New Testament, we read: "Illud lectorem non lateat non +quaevis exemplaria impressioni huic archetypa fuisse sed antiquissima +emendatissimaque ac tantae praeterea vetustatis ut fidem eis abrogare +nefas videatur quae sanctissimus in Christo Pater et Dominus Nester +Leo X. Pontifex Max. huic instituto favere cupiens, ex Apostolica +Bibliotheca educta misit ad Reverendissimum D. Cardinalem Hispaniae". +</p> +<p> +Such, then, were the sentiments, such the solicitude, of the reigning +Pontiff and of the Franciscan Cardinal in publishing the great +<i>Complutensian Polyglot</i>—for it is thus it was styled, from the city of +<i>Complutum</i>, better known by the modern name of <i>Alcalà</i>, in which it +was printed. Still, if we are to credit the assertion of Lord Clancarty, +they were the enemies of science, and opposed to the dissemination of +the Word of God! How far more justly was the character of Ximenes +appreciated by the two Protestant historians, Robertson and Prescott. +The former writes: "The variety, the grandeur, and the success of his +schemes, leaves it doubtful whether his sagacity in council, his +prudence in conduct, or his boldness in execution, deserve the highest +praise". The latter, still more to the point, observes: "The Cardinal's +Bible has the merit of being the first successful attempt at a Polyglot +version of the Scriptures ... Nor can we look at it in connection with +the age, and the auspices under which it was accomplished, without +regarding it as a noble monument of learning, piety, and munificence, +which entitles its author to the gratitude of the whole Christian +world".<a href="#note-9" name="noteref-9"><small> 9</small></a> +</p> +<p> +8. Even these two great works did not suffice for the Catholic Biblical +scholars of that age. Another still more perfect Polyglot soon followed +the Complutensian edition. It was published at Antwerp in 1569-1572, +under the auspices of Philip II. of Spain, and under the superintendence +of Cardinal de Spinoza. The most learned men of the age concurred to +complete this edition, and amongst its editors are named <i>Sanctes</i> +<i>Pagnini</i>, <i>Arias Montanus</i>, <i>Raphaelengius</i>, and others. +</p> +<p> +9. The Polyglot of Le Jay, published at Paris, though later in point of +time, surpassed all preceding editions in magnificence, and is generally +reputed one of the most costly and splendid works that ever issued from +the press. The booksellers of + +<span class="pagenum"><a id="page261" name="page261"></a>[261]</span> + + London offered the editor large sums of +money, besides other advantageous terms, on condition that it should +be called the London Polyglot. This offer, however, was contemptuously +received by Le Jay, and this immense work appeared at his own individual +expense solely, under Catholic auspices, and for the first time, in +addition to the other texts, presented to the world the Samaritan +Pentateuch. +</p> +<p> +10. Now all these great works appeared before a single attempt was made +by Protestants to publish a Polyglot Bible; they all appeared under the +patronage of the clergy, and show the ever active solicitude of the +Catholic Church to promote a true Christian interpretation, and to +diffuse an accurate text of the Sacred Scriptures. Even in regard to +versions into the various modern languages, Catholics were ever foremost +in the field. Of these we will speak on a future day, but we cannot +close this article without commemorating another characteristic Biblical +work of the ante-Reformation period, which might be justly styled the +"<i>Polyglot of the illiterate</i>", and which is commonly known by the name +of <i>Biblia Pauperum</i>. This consisted of a series of prints presenting +the facts of prophecy of the Old law, and generally accompanied with the +representation of their fulfilment in the facts of the New Testament. +Some of the very first xylographic efforts were devoted to diffuse these +<i>Biblia Pauperum</i>, and several editions appeared in the fifteenth and +the beginning of the sixteenth century.<a href="#note-10" name="noteref-10"><small> 10</small></a> Even before the art of +printing was discovered, this ingenious sort of Polyglot, suited to the +illiterate, of whatsoever nation they might be, was diffused through the +monasteries and Catholic sanctuaries of Europe. It was indeed a tedious +labour to achieve such a work with the pen; but for the monks of the +middle age such works were a labour of love. It was only in our own day, +however, that the existence of such manuscripts has been fully proved. +The learned Heider, in his <i>Christian Typology</i> (Vienna, 1861), first +announced their discovery in the Viennese archives; and in 1863 a +complete edition was published by him, aided by Albert Camesina, from +a manuscript of the fourteenth century. +</p> +<p class="right"> + <span class="sc">Alpha.</span> +</p> + + +<p><span class="pagenum"><a id="page262" name="page262"></a>[262]</span></p> + +<div><a name="h2H_4_0003" id="h2H_4_0003"><!-- H2 anchor --></a></div> + +<div style="height: 4em;"><br /><br /><br /><br /></div> + +<h2> + THE SEE OF DOWN AND CONNOR. +</h2> + +<p> +The united dioceses of Down and Connor present many themes of special +interest to the student of the ecclesiastical history of our island, +and have engaged more than any other diocese of Ireland the attention +of Irish antiquarians. Suffice it to mention the learned work of Dr. +Reeves, entitled <i>Ecclesiastical Antiquities of Down, etc.</i>, published +in 1847, and presented by the author to the Irish Archaeological +Society. Nevertheless, even in this favoured see, the succession of +bishops, as published by Ware and Harris, and subsequently adopted, +with few variations, by Reeves and Cotton, abounds with errors and +anachronisms; and hence, that the reader may learn to receive with +caution the statements even of our most esteemed antiquarians when +they are unsupported by ancient records, we propose to present a more +accurate list of the bishops of this see, from the arrival of the +English, down to the close of Elizabeth's reign. +</p> +<p> +When De Courcy invaded Ulster in 1177, he found the Diocese of +Dundalethglas, <i>i.e.</i> Down, governed by a Bishop Malachias, who was +third in succession from the great St. Malachy. This Bishop subsequently +accompanied De Courcy into England, and was instrumental in the donations +made by that nobleman to the Abbey of St. Werburga in Chester, and to +other religious houses. He died in 1201. +</p> +<p> +Ralph, Abbot first of Kinloss and afterwards of Melross, in Scotland, +was chosen his successor, and was confirmed by Cardinal John de Salerno, +legate of Pope Innocent III. in 1202. Having governed this see for +eleven years, he had for his successor, in 1213, Bishop Thomas, during +whose episcopate many donations were made by Hugh de Lacy to the +monastery of Dundalethglas. Matthew Paris records some facts connected +with this prelate, and especially his having held an ordination in +the great monastery of St. Alban's; he also consecrated there three +churchyards, and dedicated an altar to St. Leonard. He died in 1242. +</p> +<p> +A contest then arose between the abbeys of Down and Bangor as to which +belonged the right of electing the bishop of the see. The Abbot of +Bangor claimed it as an ancient privilege of that great monastery, +whilst on the other hand the Benedictine Monks of Dundalethglas put +forward their claim, as constituting the chapter of the Cathedral +Church. Rome referred the question to the decision of the Archbishop of +Armagh, who, with his suffragans, in 1243, pronounced judgment in favour +of the abbey of Down, and this sentence was ratified by Pope Innocent +IV., on the 3rd of the Nones of March, 1243/4—(Theiner, <i>Monumen. +Vat.</i>, page 42). +</p> + +<p><span class="pagenum"><a id="page263" name="page263"></a>[263]</span></p> +<p> +Randal (in Latin Ranulfis) was then appointed bishop of this see. He +died in 1253, and the chapter of Down chose, without delay, a successor +in the person of Thomas Liddell, who is styled in the brief of his +appointment <i>Rector Ecclesiae del Rathlonge, Carnotensis</i> (a mistake +for Connorensis) <i>Dioecesis</i>. King Henry III. refused to sanction this +election, and nominated Reginald, Archdeacon of Down, to the vacant see. +The chapter could not be induced to ratify this nomination; nevertheless, +the king issued a writ, commanding the Archbishop of Armagh to +consecrate Reginald, who took possession of the see in 1258. The chapter +appealed to the tribunal of the successors of St. Peter, and after a +long and tedious examination of the whole controversy, judgment was +given by Pope Clement IV., in 1265, declaring that Dr. Liddell was the +canonically elected bishop, and that the appointment of Reginald had +been from the beginning null and void. Reginald submitted with alacrity +to the decree of Rome, and was soon after appointed to the Diocese of +Cloyne. The Holy See, moreover, was pleased to confirm all the parochial +appointments which Reginald had made during the period of his disputed +appointment, adding only the clause, that the clergy thus appointed by +him should otherwise be free from all canonical impediments, and capable +of discharging the functions confided to them. The brief of Pope Clement +IV. granting this favour is dated from Perugia, the 30th April, 1265, +and begins: "Tuae devotionis promeretur affectus, ut petitionibus tuis, +quantum cum Deo possumus, favorabiliter annuamus"—(<i>Mon. Vat.</i>, page +96). Two months later the bull sanctioning the appointment of Dr. +Liddell to the See of Down, was published with due solemnity in Viterbo, +where the Pontiff then resided. It begins with the statement of the +controversy which had deprived that diocese of a chief pastor for so +many years, and terminates with the hope that "eadem Dunensis Ecclesia +per tune circumspectionis industriam salubria in spiritualibus et +temporelibus suscipiat incrementa"—(<i>Ibid.</i>, page 101). Thus, then, +the name of Reginald, which stands so prominent in the lists of Ware, +Reeves, and Cotton, must be cancelled from the canonical order of +episcopal succession in the See of Down. +</p> +<p> +In 1276 Dr. Liddell was summoned to his eternal reward, and had for +his successor, the same year, Nicholas, who, from being Prior of the +Monastery of Down and treasurer of Ulster, was elected bishop by the +chapter, and confirmed by Rome. During his episcopate a controversy +was carried on, as to the rights of the Archbishop of Armagh whilst +performing the visitation of his suffragan sees. Pope Nicholas III., in +1279, commissioned the Bishop of Clonfert to examine into the various +allegations which had been made, and authorised him to + +<span class="pagenum"><a id="page264" name="page264"></a>[264]</span> + + cite the +Archbishop to Rome, should it be discovered that the visitation of the +see had been uncanonically performed. From this letter of the Holy +Father it incidentally results that the Archbishop of Armagh had the +privilege not only of personally making the visitation of the suffragan +episcopal sees, but also, "should any necessity so demand", of deputing +a simple clergyman to make similar visitation in particular churches or +districts of such sees—(<i>Mon. Vatic.</i>, pag. 121). +</p> +<p> +Dr. Nicholas died in 1304. His successor was Thomas Kittel, pastor of +Lesmoghan, who received possession of the temporalities of the see on +the 1st of July, 1305, and died in 1313. The chapter of St. Patrick's, +according to their no-longer disputed privilege, made choice of Thomas +Bright, prior of the cathedral, who received consecration at the hands +of Roland De Jorse, Archbishop of Armagh, in 1314. He was, in 1322, +nominated by the Holy See to inquire into the various accusations which +had been made against the Primate by the English government and others. +He died in 1327, and was buried in his own cathedral of St. Patrick. +</p> +<p> +Reeves commemorates as his successor John of Baliconingham, rector +of Arwhyn, and there is no doubt that this prelate was chosen by the +English king, and held for some time possession of the temporalities of +the see. However, he never was Bishop of Down. Ralph, or Rodulfus, of +Kilmessan, in the diocese of Meath, a Franciscan friar, was appointed +by Pope John XXII. on the 12th of December, 1328, and consecrated in +Avignon by Bertram, the Cardinal Bishop of Tusculum. Even the English +government made no opposition, and he received the temporalities of the +see on the 1st of April, 1329. The above pastor of Arwhyn was, however, +promoted by the same pontiff to the See of Cork, and when, towards the +close of 1329, both bishops petitioned the Holy Father to be allowed to +exchange their sees, a letter was addressed from Rome to the Archbishop +of Armagh, dated the Nones of January, 1330, empowering him to grant +this favour to these bishops, should they persist in desiring it, and +should he deem it beneficial to their respective sees—(<i>Mon. Vatican.</i>, +pag. 249). Stephen Segrave then held the primatial see, and he seems to +have judged such an exchange of dioceses inopportune or unnecessary, and +hence Bishop Rodulfus continued to hold the See of Down till his death +in 1353. +</p> +<p> +In the first year of Pope Innocent VI. (1353) it was represented that +the See of Down was vacant by the death of Rodulfus: "dicta Ecclesia per +obitum Rodulphi, qui in partibus illis, Praedecessore nostro vivente, +debitum naturae persolvit"; and hence Gregory, provost of Killala, was +appointed bishop on the 29th January, 1353, and was consecrated at +Avignon by Cardinal + +<span class="pagenum"><a id="page265" name="page265"></a>[265]</span> + + Peter, Bishop of Palestrina. The infirm Bishop +Rodulfus, however, was not yet deceased, and Gregory was immediately +promoted to some titular bishopric. When Rodulfus finally passed to a +better world, in August, 1353, the clergy and chapter of Down petitioned +to have Richard Calf, who was prior of the monastery, advanced to the +vacant see. This petition was readily granted, and the appointment of +Dr. Richard was registered on the 2nd of the Nones of December, the same +year. A few days later he was consecrated in Avignon, by order of his +Holiness, and on the 23rd of December the following beautiful letter was +addressed to him by the Holy Father: +</p> +<p class="quote"> + "Pridem Dunensi Ecclesia Pastoris solatio destituta, Nos ad + personam tuam claris virtutum titulis insignitam nostrae mentis + aciem dirigentes, te de fratrum nostrorum consilio eidem Ecclesiae + in Episcopum praefecimus et pastorem, curam et administrationem + ipsius Ecclesiae tibi in spiritualibus et temporalibus plenarie + committendo prout in litteris nostris inde confectis plenius + continetur. Cum autem postmodum per ven. fratrem nostrum Petrum + Episcopum Bottentonensem tibi fecerimus apud Sedem Apostolicam + munus consecrationis impendi, fraternitati tuae per apostolica + scripta mandamus, quatenus apostolicae sedis beneplacitis te + conformans, ad praedictam Ecclesiam cum nostrae benedictionis + gratia te personaliter conferens, sic te in administratione ipsius, + diligenter et sollicite gerere studeas, ut utilis administratoris + industriae non immerito gaudeat se commissam, ac famae laudabilis + tuae odor ex tuis probabiliter actibus latius diffundatur, et + praeter aeternae retributions praemium nostrae benevolentiae gratiam + et favorem exinde uberius consequaris"—(<i>Mon. Vatic.</i>, p. 306). +</p> +<p> +Dr. Richard governed the diocese till his death in 1365. His successor, +the Archdeacon William, hold the see only three years, and died in +August, 1368. Ware and subsequent writers commemorate John Logan as the +next bishop. However, the bull of appointment of Richard, prior of the +Benedictine monastery of Down, which is dated 19th February, 1369, +styles him the immediate successor of William, and thus leaves no +room for Dr. Logan. The chapter was unanimous in presenting the name +of Richard to the Holy Father, and the proofs which were added "de +religionis zelo, litterarumque scientia", rendered delay unnecessary in +appointing him to the vacant see—(<i>Mon. Vatic.</i>, p. 332). He ruled the +diocese till his death on the 16th of May, 1386. <i>Joannes Rossensis</i>, +from being prior of the monastery, was next elected by the chapter, and +confirmed by the Holy See. He died six years after his consecration, and +had for his successor John Dougan, who, in 1394, was translated to this +see, not from <i>Derry</i>, as Ware imagined, but from the diocese of the +Isle of Man, the Latin name for which see, <i>i.e.</i> <i>Sodorensis</i>, led the + +<span class="pagenum"><a id="page266" name="page266"></a>[266]</span> + + learned author into this error. The Archives of Rome preserve several +documents connected with this prelate, some of which were published +by my esteemed friend Professor Munch, in his learned notes to the +<i>Chronicle of Man</i>, edited for the Royal University of Christiania, in +1860. The first letter which we find regarding him is a brief of Urban +V., dated January 23rd, 1367, which commences: "Probitatis et virtutum +merita super quibus apud nos fidedignorum commendaris testimonio, +nos inducunt ut tibi reddamur ad gratiam liberales". It subsequently +addresses Dr. Dougan as <i>Pastor of Camelyn</i>, in the Diocese of Down, and +appoints him Archdeacon of the see, the former Archdeacon, <i>William</i>, +having been elevated to the episcopacy early in the preceding year. The +office of Archdeacon of Down is further described as having attached to +it the care of souls, and as usually conferred on persons not belonging +to the cathedral chapter. Its annual revenue, too, is described as not +exceeding forty marks. Soon after, we find this Archdeacon appointed +Apostolic Nuncio for Ireland, and on 13th March, 1369, the privilege was +granted to him of choosing as his confessor any member of the secular +or regular clergy. The brief according this privilege thus begins: +"Benigno sunt tibi illa concedenda favore per quae sicut pie desideras +conscientiae pacem et salutem animae, Deo propitio consequi merearis. +Hinc est quod nos tuis devotis supplicationibus inclinati tibi Apostolica +auctoritate indulgemus ut quamdiu nostri et Ecclesiae Romanae servitiis +institeris aliquem idoneum et discretum in tuum possis eligere +confessorem, etc." (Dat. Romae ap. S. Petrum, 3º ld. Martii, Pontif. +N. an. septimo). +</p> +<p> +The Bull appointing John Dougan, Archdeacon of Down, to the See of Man, +is dated November 6th, 1374, and addressed to "Joanni electo Sodorensi". +It mentions as a chief motive for this appointment, that the clergy and +people of Man had earnestly solicited it: "pro quo etiam dilecti filii, +clerus civitatis et Dioecesis Sodorensis per eorum patentes litteras +nobis super hoc humiliter supplicarunt". The Cardinal who consecrated +Dr. Dougan was the celebrated Simon de Langham, who held successively +the posts of Prior and Abbot of Westminster, Bishop of London and of +Ely, Chancellor of England, Archbishop of Canterbury, Cardinal Priest +of S. Prassede, and at the time of which we speak was Cardinal Bishop +of Palestrina. Of our prelate, it is recorded in the <i>Chronicle of Man</i> +that he was elected Bishop on the feast of Corpus Christi, was confirmed +by the Pope on the feast of St. Leonard, and was consecrated on St. +Catherine's Day. When returning to his diocese he was arrested and +thrown into prison in the city of Boulogne, and only after several +months was liberated on the payment of a fine of five hundred marks. +The motive of this imprisonment has not been recorded. It was + +<span class="pagenum"><a id="page267" name="page267"></a>[267]</span> + + probably +in connection with his office of papal Nuncio, for he continued, even +when Bishop of Man, to exercise the duties of Nuncio of the Holy See for +Ireland—(<i>Mon. Vatican.</i> pag. 365: <i>Munch</i>, loc. cit. pag. 31). In 1395 +Dr. Dougan was, by Bull of Pope Boniface III., translated to Down. He +received many favours from King Henry IV., and on the 16th of September, +1405, we find a commission addressed to him (published by Rymer), +authorizing him and Jenico d'Artois to negociate a peace between the +Irish northern chieftains and the "Lord of the Isles". Dr. Dougan died +in 1412. +</p> +<p> +The next Bishop of Down was John Sely, who had hitherto been a +Benedictine monk, and prior of the Cathedral of St. Patrick. He governed +this diocese from 1413 to 1441, when it was united to the See of Connor. +The bishops of both sees had more than once represented to the king and +to the Holy See the inadequacy of their respective revenues to support +with due decorum the episcopal dignity. On the 29th of July, 1438, a +royal decree was published permitting these bishops to sue in Rome +for a union of their sees: it states as the motive for granting this +permission that both sees, "uti fidedigna relatione suscepimus, adeo +tenues sunt et exiles ut ipsarum neutra in suis fructibus et proventibus +decentiae sufficiat Episcopali". Pope Eugene IV. lent a willing ear +to the petition of the Bishops, and no sooner had the Bishop of Down +resigned his see than John, Bishop of Connor, was by a special brief +constituted at the same time Bishop of Down, and in the following year a +papal constitution was published, instituting a real and perpetual union +of both sees. Many controversies subsequently arose, especially in +regard to the temporalities of the See of Down; Bishop John, however, +continued in undisturbed possession of the united dioceses till his +death, in 1450, and his successors have ever since retained the title +of Bishops of Down and Connor. +</p> +<p> +The chapter of the united dioceses elected Robert Rochfort to fill +the vacant see. He was also strongly recommended to the Holy Father by +Primate Mey, who, writing to Pope Nicholas V., on 10th of April, 1451, +mentions among his other good qualities that he was "lingua Anglicana et +Hibernicâ facundus". Pope Nicholas, however, had already chosen another +pastor for that fold, and Richard Wolsey, of the order of St. Dominick, +was appointed Bishop of Down and Connor by brief of 21st June, 1451. +In this brief the See is described as vacated by the demise of "Thomas, +last Bishop of the canonically united Dioceses of Down and Connor". It +is added that the new bishop, Dr. Wolsey, was a professed member of the +order of St. Dominick, remarkable for his zeal, and prudence, and other +virtues—(<i>De Burgo</i>, pag. 474). He held the see for more than five +years, and + +<span class="pagenum"><a id="page268" name="page268"></a>[268]</span> + + had for his successor Thomas, prior of St. Catherine's, +Waterford, who was consecrated by Archbishop Mey on the 31st of May, +1456. His Episcopate lasted for thirteen years, and we find a letter of +Paul II. addressed to him on the 16th of April, 1469, empowering him +to grant to the friars observant of St. Francis some houses which had +been abandoned by the conventual branch of the Franciscan order. This +beautiful letter thus begins: "Inter caeteros ordines in agro dominico +plantatos sacrum ordinem beati Francisci gerentes in visceribus +caritatis, ad ea ex pastorali officio nobis Divina dispensatione +commisso libenter intendimus, per quae ordo ipse ad laudem Dei et +exaltationem fidei Catholicae ubilibet reflorescat"—(<i>Mon. Vatic.</i>, +page 461). +</p> +<p> +He was succeeded by <i>Thadeus</i>, who was consecrated at Rome, in the +Church of St. Mary <i>Supra Minervam</i>, on the 10th of September, 1469. +His death is registered in the year 1486, and his successor, <i>Tiberius</i>, +during along and eventful episcopate, governed this see till his death +in 1519. Ware, indeed, supposed that his episcopate continued till +<i>circa an.</i> 1526; but Reeves discovered an ancient record which describes +the see as vacant by our bishop's death in 1519—(<i>Ec. Antiq.</i>, page 160). +</p> +<p> +The historians of the Augustinian order mention a Bishop Thadeus, who +seems to have succeeded in 1520, and held the see till 1526. Robert +Blyth, a Benedictine and abbot of the monastery of Thorney, in +Cambridgeshire, received this diocese <i>in commendam</i> by royal privilege +in 1526. Dr. Cromer, Archbishop of Armagh, refused to give his sanction +to this commendatory jurisdiction, and appointed to various benefices of +Down and Connor, assigning as his motive the absence of the bishop, "in +remotis agentis sine licentia summi Pontificis aut Metropolitani sui". +Dr. Blyth, however, continued to administer the diocese till 1540, when +he resigned this charge, and had for his successor Eugene Magennis, who +was proclaimed in consistory Bishop of Down and Connor in 1541. This +Bishop submitted his Bulls to the crown in 1542, and hence was admitted +not only to the temporalities of the see, but received in addition other +ecclesiastical benefices. On May 9th, 1543, a further writ of pardon was +issued in his favour (see <i>Morrin</i>, i. 91); but in all these acts of +submission no mention is made of the royal supremacy. The position of +his see rendered his submission in temporals too important to the crown +to introduce any such embittering clause, and, in fact, the northern +chieftains who submitted at the same time were exempted from all reference +to religion when professing their allegiance to the government. At all +events, no doubt can be entertained of the orthodoxy of this prelate, +and in addition to the proofs adduced by other writers, + +<span class="pagenum"><a id="page269" name="page269"></a>[269]</span> + + we may mention +the consistorial record for the appointment of his successor, in which +the see is described as vacant, not by the apostacy or deposition, but +simply as is usual in regard of the Catholic bishops, <i>per obitum +Eugenii Magnissae</i>. +</p> +<p> +The precise date of Dr. Eugene's death cannot be fixed with certainty. +There is a petition addressed from Carrickfergus to the crown, printed +by Shirley (page 132), which is generally supposed to fix the see as +vacant in 1563. This petition, however, merely sets forth the desire +that, "for the better establishment and countenance of the religion of +the Gospel", her Majesty might prefer "some worthy learned man to the +Bishopric of Down, a goodly benefice, within the Pale ... who might with +special severity establish order in the Church". No mention is made of +the death of Dr. Eugene, or of the vacancy of the see; and the desire of +the petitioners to have a Protestant bishop, without mentioning such a +vacancy, seems to us rather to be a proof that the orthodox bishop was +still living. However, the petition bears no date, and Shirley merely +marks it as, "<i>supposed date, 1563</i>", under which heading he includes +the first month of 1564. +</p> +<p> +Miler M'Grath, the next bishop, was appointed in consistory of 12th +Oct., 1565: "Referente Eminentissimo Cardinali Simonetta, Ecclesiae +Dunensi et Connorensi vacanti per obitum Eugenii Magnissae, praefectus +fuit fr. Milerius Macra eodem loco Dunii oriundus professus ord. S. +Francisci conventualium Presbyter", etc. The appointment of M'Grath had +been earnestly opposed by the holy Primate Dr. Creagh, as he himself +attests in his depositions made in the Tower of London. Indeed the only +recommendation which seems to have been made was from the northern +princes, many of whom solicited his appointment to the see, because he +was foster-brother of their cherished chieftain, Shane O'Neill. This +relationship between O'Neill and M'Grath is expressly mentioned in a +Vatican paper, and is the sole key to many documents of the period which +hitherto have been an enigma to our ecclesiastical historians. Though +M'Grath after a few years embraced a schismatical connection with the +Elizabethan government, Rome, through respect for his family, and in +hopes that reflection would bring him back from his iniquitous course to +the path of truth, delayed sentence of deposition against him till the +close of 1578/9. We make this statement on the authority of a Vatican +list of Irish sees, drawn up in 1579 or 1580, which expressly describes +the See of Down as vacant, "per depositionem Milerii ab hac sancta Sede +factam anno praeterito". +</p> +<p> +Donatus O'Gallagher was appointed his successor, being translated from +the See of Killala to Down, in the first months of + +<span class="pagenum"><a id="page270" name="page270"></a>[270]</span> + + 1580. In less +than two years he was summoned to his eternal crown, and on 27th of +April, 1582, we find the following entry in the consistorial record: +"Cardinalis Senonensis proposuit Ecclesiam Dunensem et Connorensem +vacantem per obitum, de persona Cornelii O'Duibenid ord. min. de +observantia, praesentis in curia". Much might be said of the merits +of this great bishop. Whilst as yet a simple religious, he displayed +an ardent zeal for the conversion of souls to God. When consecrated +bishop, this ardour was increased an hundredfold. More than once he +was subjected to the hardships of imprisonment; nevertheless, he lived +to witness the triumph of the Irish Church over all the efforts of +Elizabeth, and having handed down to more youthful pastors the sacred +deposit of faith, his life of devotedness and charity merited for him +the martyr's crown, which he happily attained on the 11th of February, +1612. +</p> +<p> +We must now give a glance at the claims of those whom the Established +Church reveres as its first fathers in this ancient see. It suffices +merely to state their claims, to discern whether they are to be reckoned +amongst the true shepherds of the flock, or amongst those wolves whose +mission it is to rend and scatter the sacred fold of Christ. +</p> +<p> +On the 6th of January, 1565, instructions were sent to the Lord Justice +of Ireland to advance James MacCaghwell to the bishopric of Down. It +was, however, too perilous an experiment for a nominee of Elizabeth to +appear as bishop within the territory of Shane O'Neill; and hence we +find Loftus of Armagh, and Brady of Meath, petitioning Sir William +Cecil, on 16th May, 1565, to have MacCaghwell provided with some +other see, since "he durst not travel to Down through fear of bodily +harm"—(Shirley, pag. 192). +</p> +<p> +For this reason it was not deemed expedient to have MacCaghwell +consecrated for the See of Down, and as Dr. Mant, the late Protestant +occupant of the see informs us, John Merriman was its first Protestant +bishop (vol. i., pag. 296). He was chaplain to Queen Elizabeth, and in +1568 was consecrated by Lancaster of Armagh, in St. Patrick's, Dublin. +As there was already a canonically appointed bishop holding the See +of Down, no doubt can be entertained as to the true nature of Dr. +Merriman's mission. He died in 1572, and Queen Elizabeth wrote to the +Lord Deputy Sydney, on 6th November, 1572, commanding him "<i>to prefer +one Brown, if he knew no better, to these sees</i>"—(Harris' Ware, pag. +205). Hugh Allen, however, a colonist of the Ards, was the individual +selected by the Lord Deputy, and in the month of November, 1573, he was +constituted successor of Dr. Merriman. The canonical bishop, however, +still held the see, and Dr. Allen must again be stigmatized as an +intruder. On + +<span class="pagenum"><a id="page271" name="page271"></a>[271]</span> + + his translation to Ferns, in 1582, the crown did not even +attempt to nominate a Protestant bishop till the year 1593; and Dr. +Mant adds that this vacancy shows "a neglect on the part of the +government rather to be lamented than explained". +</p> +<p> +Thus, then, Dr. O'Deveny was not only the canonically appointed bishop, +but was for ten years in possession of his see, and engaged in feeding +there the flock of Christ, when Edward Edgeworth was nominated by +Elizabeth, in 1593, Bishop of Down and Connor. This dignitary, indeed, +seems never to have even seen his see; other crown nominees, however, +soon followed in rapid succession—John Charldon, in 1596; Robert +Humston, in 1602; and John Todd, in 1606, who, as Ware informs us, was, +in 1611, deposed for his public immorality and other crimes, and "soon +after died in prison in London, of poison, which he had prepared for +himself"—(Harris' Ware, pag. 207). The true pastor, Dr. O'Deveny, was +all this time at his perilous post, in season and out of season, ruling, +by divine authority, the spiritual fold assigned to his charge; and +whilst the Protestant nominee was so unhappily terminating his earthly +career, the faithful shepherd was in the very same year laying down his +life for his flock. We will conclude this hurried sketch with the words +of the Four Masters when commemorating the death of this holy bishop: +"There was not a Christian in the land of Ireland whose heart did not +shudder within him at the terror of the martyrdom which this chaste wise +divine, and perfect and truly meek righteous man suffered for the reward +of his soul. The faithful of Dublin contended with each other to see +which of them should have one of his limbs; and not only of his limbs, +but they had fine linen in readiness to prevent his blood from falling +to the ground, for they were convinced that he was one of the holy +martyrs of the Lord"—(iii. p. 2,371). +</p> + +<div><a name="h2H_4_0004" id="h2H_4_0004"><!-- H2 anchor --></a></div> + +<div style="height: 4em;"><br /><br /><br /><br /></div> + +<h2> + DR. COLENSO AND THE OLD TESTAMENT. +</h2> + +<p class="center"> +NO. I. +</p> +<p class="quote"> + <i>The Pentateuch and Book of Joshua Critically Examined.</i> By the + <span class="sc">Right Rev. John William Colenso</span>, D.D., Bishop of Natal. London: + Longman and Co., 1862-64. +</p> +<p> +For three hundred years the Catholic Church has been denounced as the +enemy of the Bible. This cry was first raised by Luther; it was taken up +by Protestant sects of every denomination; it resounded through Germany, +through France, + +<span class="pagenum"><a id="page272" name="page272"></a>[272]</span> + + through England; it passed from generation to generation; +even at the present day its echoes are still ringing in our ears. No +defence would be admitted; no arguments would be heard. The calumny, when +once disseminated, was received by the enemies of the Church as a fact so +patent, so elementary, that any inquiry would be superfluous, any proof +unnecessary. It was taught by the preacher in his pulpit, by the divine +in his writings, by the pedagogue in his school. Little children learned +it on their mothers' knee; young men found it interwoven with history and +romance; old men clung to it as a truth impressed upon their minds in +tender infancy, and confirmed in the riper years of manhood. +</p> +<p> +Meanwhile we were told that the Bible had found a home and a refuge +in the heart of the Protestant Church. From the Bible, as from a pure +fountain, the Protestant drank in the refreshing waters of divine faith; +in the Bible he discovered a sure antidote against the idolatry and +superstitions of Popery. To the Protestant, therefore, the Bible became +an object of that religious veneration which was due to its sacred +character. Not alone did he receive its doctrine, its history, its facts +of every kind, but every word, every syllable, every letter, he regarded +as stamped with the impress of Eternal Truth. +</p> +<p> +But a great change seems to be now impending, and has, indeed, already +commenced. The teaching of the first Reformers is forgotten, or neglected, +by their disciples. The Bible has lost its charm. As Protestantism has +advanced in years it has increased in boldness. The same spirit which +three centuries ago <i>protested</i> against the authority of the Pope, rises +up to-day to <i>protest</i> against the authority of the Bible. And once again +it devolves on the Catholic Church to defend that sacred book, which has +been preserved to the world by the blood of her martyrs, and illustrated +by the eloquence of her confessors and her doctors. +</p> +<p> +As in the great revolt of the sixteenth century, so likewise in our +time, the first murmurs of rebellion are heard in Germany. It is there +that the spirit of free inquiry is first let loose; it is there that +the Bible is first suspected and brought to trial. The various human +sciences are, in turn, summoned as witnesses against it. It is hastily +judged and rashly condemned. Little heed is paid to the venerable +antiquity of the book, to the consent of all civilized nations, to the +voice of immemorial tradition. True it is that the simple story of +the Hebrew lawgiver contains a more profound wisdom than the proudest +productions of Greek and Roman philosophy. True it is that, when the +whole world was buried in darkness and error, it gave to man a religion +which alone was pure and bright and holy. True it is that for ages it + +<span class="pagenum"><a id="page273" name="page273"></a>[273]</span> + +has withstood unshaken the attacks of hostile criticism. Yet must we now +abandon it for ever as false and delusive, because, forsooth, it seems +to clash with the scarcely intelligible babblings of infant sciences. +</p> +<p> +The contagion of these principles has, within the last few years, +reached the shores of England. They seem to touch a secret chord of +sympathy in the Protestant bosom. They have met with a ready welcome +from the press. They have penetrated into the hallowed solitudes of +the universities. And now, to the glory of free-thinkers and the shame +of all orthodox believers, they have duly taken their place on the +episcopal bench. +</p> +<p> +Amongst the advocates of the new opinion in England, there is none more +popular in his style, none more plausible in his arguments, none more +earnest in the cause, than John William Colenso, Protestant Bishop of +Natal. Distinguished among his clerical brethren for his eminent skill +in figures, he became, some few years ago, the chosen candidate for the +see over which he now presides. He set out for his new mission armed +with the Bible, and full of zeal for the conversion of the Zulus. His +first thought was to make himself master of their tongue, and then to +give them a translation of the Bible. While engaged in this latter task, +he is asked by a "simple-minded but intelligent native, 'Is all that +true?' 'Do you really believe that all this happened thus?'"—(Part 1. +Preface, p. vii.). This very captious and subtle question seems to have +taken the bishop by surprise. He is led to reflect and to examine; and +the result of his labours is laid before us in the book to which, for a +brief space, we invite the attention of our readers. +</p> +<p> +The position assumed by Dr. Colenso is simply this:—That the traditional +reverence with which the Bible has hitherto been received, is no reason +why it should not be submitted to the test of critical and scientifical +investigation: that he has himself applied that test to the Pentateuch +and the Book of Josue: that by that test he has proved the leading facts +in both these books to be false: that the narrative, in general, cannot +be regarded otherwise than as fabulous and legendary; nay, that, even +as a fable, it is inconsistent, impossible, and self-contradictory. So +much for those parts of the Bible to which the bishop's researches have +hitherto extended. He means to proceed with his studies in the same +spirit through the rest of the sacred books; and he is quite prepared +for any consequences to which these studies may lead him. +</p> +<p> +Such is the general scope and character of a work which we cannot but +regard as one of the most remarkable productions of the age. It has +gained for its author a wide-spread celebrity. His ingenious arguments +are discussed in every literary circle; + +<span class="pagenum"><a id="page274" name="page274"></a>[274]</span> + + they find an honoured place in +our own periodical press; they are not unknown on 'change; and even in +our clubs they have been for a time the topic of the day. It is meet, +therefore, that a Catholic should be furnished with the means of +defence, and thus, in the language of St. Peter, be "ever ready to give +a reason of the hope which is in him". +</p> +<p> +But what an arduous task this would seem even to the most learned; how +utterly beyond the reach of the simple and lowly! Here is an able and +accomplished scholar, who presses into his service Hebrew, and Greek, +and statistics, and history, and books of travels. These are formidable +weapons, which few possess, and fewer still are skilled to use. Yet we +need not, therefore, shrink from the encounter. The Catholic Church has +provided a defence for all; for the unlettered mechanic, no less than +the learned theologian. The one may take shelter beneath the protecting +shield of an infallible authority; the other need not fear to venture +into the open field, and meet the foe upon his own ground and with his +own weapons. +</p> +<p> +Every Catholic firmly believes that, in virtue of a divine promise, +the Church is reserved free from all error in her teaching. Now, on the +subject before us, the Church has pronounced her judgment in clear and +simple words. In the Council of Trent it is defined that "God is the +author of all the books of the Old and of the New Testament"—(sessio +quarta). And, surely, it would be nothing short of blasphemy to ascribe +to God such a book as the Bible would be in the theory of Dr. Colenso. +Therefore, that theory cannot be true, and the arguments by which it is +supported must be false and delusive. +</p> +<p> +It may be that the unlettered Catholic cannot cope with these arguments +in detail; cannot tell whether it is that the facts are untrue, or that +the logic is unsound. But he well knows that the grace of faith was +meant for all, though all have not the learning or the power to unravel +the sophistry of error. He may, therefore, in safety cling fast to +that Church which is "the pillar and the ground of Truth", and pass by +unheeded the eloquence and the subtlety of those who would fain draw +him into the arena of controversy. Conscious that he has truth upon his +side, he has nothing to fear from the progress of human learning. New +sciences may, in their infant struggles, seem for a time to clash with +that Revelation which, in God's design, they were meant to confirm, +to illustrate, and to adorn. But he may calmly await the issue of the +conflict, with a firm conviction that, in the end, the cause of truth +must triumph; that, when proof shall have taken the place of conjecture, +when theories shall have been tested by facts, when doubt and uncertainty +shall have been dispelled by new discoveries, science will then prove to +be, as + +<span class="pagenum"><a id="page275" name="page275"></a>[275]</span> + + she has ever been, not the enemy of religion, but her friend, +and faithful ally. +</p> +<p> +It is not fit, however, that all should remain idle spectators of +the struggle between science and Revelation. There are many whose +intellectual acquirements, and whose opportunities, will permit them to +gird on their armour, and to go forth to battle in the cause of truth. +The rich treasures of learning and science which they have amassed +cannot be better employed, than for the ornament and defence of the +Church of God. Such men, if we may borrow a beautiful figure from the +early Fathers, are like the Hebrews of old, who, having carried away the +precious spoils of Egypt, laid them, with a profuse generosity, at the +feet of Moses for the service of the Tabernacle. As for ourselves, we +are sensible that, from our scanty means, we have little to offer. But, +in the temple of God, each one may contribute according to the measure +of his abilities. While others, therefore, bring their gold, and their +silver, and their precious stones, we may humbly venture to make our +simple offering at least of hair and skins.<a href="#note-11" name="noteref-11"><small> 11</small></a> +</p> +<p> +We do not mean to examine in detail all the views of Dr. Colenso, nor +to refute all his arguments. Such a task would trespass too much on +our limited space, and perhaps we may add also, on the patience of our +readers. It will be more satisfactory to select a few examples, which +may fairly represent the general tone of his book and the peculiar +character of his reasoning. He is undoubtedly an agreeable and a +plausible writer. His style is graceful and simple; his logic is homely +and forcible; his manner is frank and earnest. Above all, he possesses +that peculiar tact of a clever and experienced advocate,—when his cause +is weak he can disguise its weakness; when it is strong he knows how to +exhibit its strength with clearness and vigour. Yet we hope to satisfy +our readers that his arguments cannot stand the test of rigid scrutiny. +They may indeed attract and amuse that numerous class which is ever in +search of what is novel and startling; they may bewilder and perplex +the superficial and careless reader; they may even bring conviction to +the minds of many who hold the gift of faith with an infirm grasp, and +who, in the words of the Apostle, are "carried about by every wind of +doctrine". But when submitted to a minute and careful analysis, they +will be found to be made up, for the most part, of false assumptions +and unsound reasoning. +</p> +<p> +Let us, in the first place, clearly understand what is the issue we are +called upon to discuss. It must be remembered that we have the most +convincing, unanswerable proofs that the Pentateuch is a trustworthy +history; nay, more, that it is the Word of + +<span class="pagenum"><a id="page276" name="page276"></a>[276]</span> + + Eternal Truth. These proofs +have for ages stood the test of critical inquiry, and have been accepted +as valid by the great bulk of the civilized world. They are not impugned +by Dr. Colenso; they are left unshaken, untouched. But he says the +history cannot be true, for it contains "many absolute impossibilities", +and "a series of manifest contradictions and inconsistencies"—(Part i. +p. 11). +</p> +<p> +Now we certainly admit that if any history relate as a fact that +which is <i>absolutely impossible</i>, or if it relate two facts which are +<i>manifestly inconsistent</i> with each other, it is so far untrue. And if +these impossibilities and contradictions are of frequent occurrence, it +must forfeit the character of a truthful narrative. But it would be a +great mistake to reject as impossibilities those facts which we are +simply unable to explain. It often happens that we cannot tell <i>how</i> +an event took place, though we are quite sure that it <i>did</i> take place. +No one, for example, has ventured to explain <i>how</i> Franz Müller made +his escape from the railway carriage on the evening that he murdered +Mr. Briggs; and yet all must admit that he <i>did</i> escape. When a fact is +established by indisputable proof, we must accept that fact, even though +we may not be able to point out the means by which it was accomplished. +This is a principle so simple and plain that our readers may, perhaps, +wonder why we stop to enforce it so strongly. We can only say in reply, +that, plain and simple though it is, this principle is often overlooked +by Dr. Colenso, as the sequel of our paper will show. +</p> +<p> +Again, while we reject as false what is <i>absolutely impossible</i>, we +must not regard as <i>impossible</i> what is only <i>improbable</i>. Every one is +familiar with the common axiom, that it is <i>very probable</i> a great many +<i>improbable</i> things will come to pass. History abounds with examples to +confirm the truth of this saying. Take, for instance, the exploits of +the first Napoleon, or the career of his nephew, the present Emperor of +the French, or the vicissitudes of the ill-fated Louis Philippe. Here +the history of a single country, and for a very short period, presents +to us a tissue of startling improbabilities. And yet, we all accept the +leading facts of that history, because the evidence by which they are +established is convincing and overwhelming. Now, the evidence in support +of the Pentateuch is of the same character, and of equal weight. Hence, +nothing less than an "absolute impossibility", "a manifest contradiction", +can at all shake our belief in the truth of the story. If Dr. Colenso +prove that such impossibilities and contradictions are to be found in the +Pentateuch, he has established his point; if he fail in this, he has done +nothing. +</p> +<p> +The first charge against the historical accuracy of the Bible + +<span class="pagenum"><a id="page277" name="page277"></a>[277]</span> + + which we +propose to examine, is found in chap. ix. part. i. of Dr. Colenso's work. +We shall let the author speak for himself:— +</p> +<p class="quote"> + "'<i>The children of Israel went up harnessed out of the land of + Egypt</i>'—(<i>Ex.</i>, xiii. 18). +</p> +<p class="quote"> + "The word +<span class="hebrew" lang="he" title="chamushim"> +<!--[Hebrew: chamushim [Strong 2571]]--> +חֲמֻשִׁים</span>, + which is here + rendered 'harnessed', appears to mean 'armed', or, 'in battle + array', in all the other passages where it occurs. * * * It is, + however, inconceivable that these down-trodden, oppressed people + should have been allowed by Pharaoh to possess arms, so as to + turn out at a moment's notice six hundred thousand armed men. + If such a mighty host—nearly nine times as great as the whole + of Wellington's army at Waterloo—had had arms in their hands, + would they not have risen long ago for their liberty, or, at all + events, would there have been no danger of their rising? * * Are + we to suppose, then, that the Israelites acquired their arms by + 'borrowing' on the night of the Exodus? Nothing whatever is said + of this, and the idea itself is an extravagant one. But, if even + in this, or any other way, they had come to be possessed of arms, + is it conceivable that six hundred thousand armed men, in the + prime of life, would have cried out in panic terror, 'sore + afraid' (<i>Ex.</i>, xiv. 10), when they saw that they were being + pursued?"—(pp. 48, 49). +</p> +<p> +He afterwards proceeds to argue on other grounds that, according to the +Scripture narrative, the Israelites must have been possessed of arms +when they went up out of Egypt:— +</p> +<p class="quote"> + "Besides, if they did not take it with them out of Egypt, where + did they get the armour with which, about a month afterwards, + they fought the Amalekites (<i>Ex.</i>, xvii. 8-13), and 'discomfited + them with the edge of the sword'? It may, perhaps, be said that + they had stripped the Egyptians whom they 'saw lying dead upon + the sea-shore' (<i>Ex.</i>, xiv. 30). And so writes Josephus (<i>Ant.</i>, + ii. 16, 6):—'On the next day Moses gathered together the weapons + of the Egyptians, which were brought to the camp of the Hebrews + by the current of the sea, and the force of the winds assisting + it. And he conjectured that this, also, happened by Divine + Providence, that so they might not be destitute of weapons'. * * + The Bible story, however, says nothing about this stripping of the + dead, as surely it must have done if it really took place. * * * + And even this supposition will not do away with the fact that the + stubborn word +<span class="hebrew" lang="he" title="chamushim"> +<!--[Hebrew: chamushim [Strong 2571]]--> +חֲמֻשִׁים</span> + exists in the + text before us. Besides, we must suppose that the <i>whole body</i> of + six hundred thousand warriors were armed when they were numbered + (<i>N.</i>, i. 3) under Sinai. They possessed arms, surely, at that time, + according to the story. How did they get them unless they took them + out of Egypt? +</p> +<p class="quote"> + "If, then, the historical veracity of this part of the Pentateuch + is to be maintained, we must believe that six hundred thousand + armed men (though it is inconceivable how they obtained their + arms), had, by reason of their long servitude, become so debased + and inhuman in their cowardice (and yet they fought bravely enough + with Amalek + +<span class="pagenum"><a id="page278" name="page278"></a>[278]</span> + + a month afterwards), that they could not strike a single blow for + their wives and children, if not for their own lives and liberties, + but could only weakly wail and murmur against Moses, saying: 'It + had been better for us to serve the Egyptians than that we should + die in the wilderness' (<i>Ex.</i>, xiv. 12)—(pp. 50, 51.) +</p> +<p> +The substance of this objection may be compressed into a few words. It +is stated in the Pentateuch that the Israelites went up <i>armed</i> out of +Egypt. Furthermore it is stated that the number of armed men among them +was 600,000. But these statements are utterly inconsistent with other +facts contained in the same book. Therefore the narrative cannot be +regarded as historically true. +</p> +<p> +To estimate the value of this argument, it will be necessary to inquire +if Dr. Colenso has proved that these two statements are really to be +found in the Pentateuch. We maintain that he has not. For the first, he +appeals to the words of <i>Exodus</i>, xiii. 18: "The children of Israel went +up harnessed out of the land of Egypt". This text is indeed conclusive, +if it be shown that the Hebrew word +<span class="hebrew" lang="he" title="chamushim"> +<!--[Hebrew: chamushim [Strong 2571]]--> +חֲמֻשִׁים</span> +(Chamushim), which is +here translated <i>harnessed</i>, must mean <i>armed</i>, and can mean nothing +else. But has Dr. Colenso adduced any satisfactory evidence to establish +this point, so essential to his argument? Far from it. In the whole +Hebrew language there is not a single word of which the meaning is more +uncertain. It occurs but four times in the Old Testament, and never +later than in the Book of Judges. We must, therefore, be content to +conjecture its meaning partly from its etymology, partly from the +authority of early versions, and partly from the context of those +passages in which it is found. We do not, however, mean to inflict upon +our readers the dry details of a philological discussion. Nor could we +presume to set up our own judgment in these matters against the opinion +of Dr. Colenso. It will be less tedious, and more satisfactory, to +appeal to the authority of those who have made the Hebrew language the +subject of their special study, and who have availed themselves of all +the means which the science of philology can supply, to determine the +precise signification of every word in the Bible. +</p> +<p> +It is quite clear, notwithstanding the ingenious shifts of Dr. Colenso, +that the authors of the English Protestant version regarded the word +<span class="hebrew" lang="he" title="chamushim"> +<!--[Hebrew: chamushim [Strong 2571]]--> +חֲמֻשִׁים</span> +(Chamushim) as one of obscure and doubtful meaning. In the +text it is here rendered <i>harnessed</i>, and elsewhere (<i>Jos.</i>, i. 14; +<i>Jud.</i>, vii. 11) <i>armed</i>. But in the margin a very different idea is +suggested,—"by five in a rank", "marshalled by five". The Septuagint is +by far the oldest translation we possess of the Hebrew text. It dates +almost from a time when the Hebrew was still a spoken language; and +therefore + +<span class="pagenum"><a id="page279" name="page279"></a>[279]</span> + + the biblical scholars by whom it was produced must have enjoyed +many advantages, which all the learning and research of modern times +cannot supply. No one, certainly, will maintain that, if the meaning +of an important Hebrew word were clear and certain, that meaning could +have remained unknown to the authors of this celebrated version. Yet +the seventy interpreters appear to have been curiously perplexed about +the very word on which Dr. Colenso is so flippant and so confident. +Four times it occurs in the text, and each time we find a different +translation. Nay, of the four translations, not one corresponds with +the translation of Dr. Colenso. First it is rendered <i>in the fifth +generation</i>—<span class="greek" lang="el" title="pemptê de genea"> +πέμπτῃ δὲ γενεᾷ +</span> (<i>Ex.</i>, xiii. 18). Next, <i>girt +as for a journey</i>—<span class="greek" lang="el" title="euzônoi"> +εὔζωνοι</span> +(<i>Jos.</i>, i. 14). Then, <i>prepared</i>, +<i>furnished</i>—<span class="greek" lang="el" title="dieskeuasmenoi"> +διεσκευασμένοι</span> +(<i>Jos.</i>, iv. 12). And in the fourth +place it is translated <i>of the fifty</i>—<span class="greek" lang="el" title="tôn pentêkonta"> +τῶν πεντήκοντα</span> +(<i>Jud.</i>, vii. 11). +</p> +<p> +Perhaps, however, Dr. Colenso would appeal to the authority of modern +Hebrew scholars. If so, we can assure him he would appeal in vain. +Amongst lexicographers we may refer to <span class="sc">Gesenius</span>. Under the root +<span class="hebrew" lang="he" title="chamesh"> +<!--[Hebrew: chamesh [Strong 2568]]--> +חָמֵשׁ</span> + (Chamash) we find the following explanation:—"Hence, part. +pass. plur. +<span class="hebrew" lang="he" title="chamushim"> +<!--[Hebrew: chamushim [Strong 2571]]--> +חֲמֻשִׁים</span> + (a word the etymology of which has +long been sought for) <i>i.e. the eager</i>, <i>active</i>, <i>brave</i>, <i>ready +prepared</i> for fighting". Again, <span class="sc">Rosenmüller</span> in his +Commentary, though he does not reject <i>armati</i>, seems to prefer the +interpretation generally adopted by the Jews, and supported by the +authority of their paraphrasts. Here are his words: "Nec igitur +rejiciendum, quod Hebraei +<span class="hebrew" lang="he" title="chamushim"> +<!--[Hebrew: chamushim [Strong 2571]]--> +חֲמֻשִׁים</span> +<i>ad quintam +costam</i>;—<i>i.e.</i> circa lumbos <i>accinctos</i> proprie significare dicunt, et +hoc Exodi loco Israelitas dici exiisse expeditos et accinctos paratosque +omnibus ad iter necessariis. Quod ipsum expresserunt Onkelos et duo +reliqui Chaldaei paraphrastae", etc. +</p> +<p> +It would be easy to cite a host of distinguished authorities unfavourable +to Dr. Colenso's interpretation. But we may well be content with these +two. They certainly deserve a place in the very foremost rank of Hebrew +scholars. Moreover, their testimony on the present question is above all +suspicion; for it is well known that they share largely in the opinions +of Dr. Colenso and his school. Nothing, therefore, could be farther from +their purpose than to sacrifice the principles of philology with a view +to defend the historical accuracy of the Bible. We beg to remind our +readers that we express no opinion as regards the genuine meaning of +this disputed word. Our position is simply this: Dr. Colenso's argument +is <i>totally devoid of foundation</i> unless he <i>prove</i> that the word must +mean <i>armed men</i>; and we maintain that he has utterly failed to do so; +that, after all he has written, the meaning of the word still remains +uncertain. +</p> +<p> +He attempts, however, to support his opinion by a fact + +<span class="pagenum"><a id="page280" name="page280"></a>[280]</span> + + recorded in the +Pentateuch itself: "If they did not take it with them out of Egypt, +where did they get the armour, with which, about a month afterwards, +they fought the Amalekites (<i>Ex.</i>, xvii. 8-13), and 'discomfited them +with the edge of the sword'?" Dr. Colenso undertakes to prove that the +Israelites are represented by Moses to have gone up <i>armed</i> out of +Egypt. And here is his proof. If they did not bring the arms with them, +where did they get them afterwards? That is to say, after the lapse of +thirty-three centuries, when we have nothing to assist us but the very +brief and summary narrative of Moses, he asks us to explain in what way +the Israelites were supplied with arms. And if, with such scanty means +of information, we cannot tell him <i>how</i> that fact took place, he infers +that it was therefore <i>impossible</i>. Such is the flimsy reasoning by +which he vainly hopes to shake the foundations of Christian faith. +</p> +<p> +It seems to us that nothing could be more satisfactory than the +explanation suggested by Josephus, to whom Dr. Colenso has himself +referred. But such conjectures, however probable in themselves, and well +supported by authority, are unnecessary for our purpose. It is not for +us to explain <i>how</i> the facts actually occurred, but for our adversary +to make good his assertion, that they are <i>absolute impossibilities</i> or +<i>manifest contradictions</i>. +</p> +<p> +If the first assumption in Dr. Colenso's argument is uncertain, the +second is manifestly false. He maintains that, not only are the +Israelites said to have been <i>armed</i>, but that they are represented +as having 600,000 armed men. It is the existence of <i>such a mighty +host</i>—<i>nearly nine times as great as the whole of Wellington's army at +Waterloo</i>—<i>with arms in their hands</i>, that seems to him irreconcileable +with the condition of a <i>down-trodden, oppressed people</i>. It is because +the children of Israel had 600,000 <i>armed men in the prime of life</i> +that he cannot conceive it possible they would have <i>cried out in panic +terror</i> "<i>sore afraid</i>". +</p> +<p> +Now let us grant, for a moment, the point which we have just been +disputing, and let us suppose Moses explicitly to declare that the +children of Israel went up armed out of Egypt. Would this statement +convey that there were 600,000 armed men? We know, indeed, that this was +the number of the adult male population. But when we say that a people +is armed, we do not mean that every man of twenty years old and upwards +is under arms. Within the last two years how often have we heard it said +that the Poles were armed against Russia? And yet the number of Poles +actually bearing arms was not one-twentieth part of the adult male +population. Just in the same way, if it were said that the Israelites +were armed, we should understand nothing more than that a certain +proportion of the people was armed for the protection of the whole. It +would, then, be no + +<span class="pagenum"><a id="page281" name="page281"></a>[281]</span> + + matter for surprise that such a collection of armed +men, without organisation, without training, should be struck with terror +at the sight of the numerous and well-disciplined troops of Pharaoh, fully +equipped, and provided with horses and chariots and all the accoutrements +of war. +</p> +<p> +Dr. Colenso, as if anticipating this reply, next appeals to the Book of +Numbers: "Besides, we must suppose that the <i>whole body</i> of 600,000 +warriors were armed, when they were numbered (<i>Num.</i>, i. 3.) under +Sinai. They possessed arms, surely, at that time, according to the +story". Here we join issue with the bishop on two points. First, he +insinuates that Moses makes mention somewhere of 600,000 <i>warriors</i>. +Secondly, he asserts that, <i>according to the story</i>, all these warriors +<i>possessed arms</i>. Now we challenge him to produce a single text from the +Pentateuch in which there occurs any mention of 600,000 <i>warriors</i>. We +are told that the Israelites numbered 600,000 <i>men</i> of twenty years old +and upward. But where are these men called <i>warriors</i>? And again, where +is it said that all <i>possessed arms</i>? These are points which certainly +demand clear and unmistakable evidence. It would be a fact unparalleled + +in history that every single man over twenty years of age, in the entire +nation, should have been <i>a soldier fully equipped for war</i>. Our author +tells us, indeed, that <i>we must suppose</i> they were armed; that they +<i>possessed arms, surely</i>, at that time. But when we look for his proofs, +we find nothing but a naked reference to the third verse in the first +chapter in Numbers. +</p> +<p> +Let us then look into this passage, and see if it corroborates the +assertion of Dr. Colenso. Here is the text as we find it in the English +Protestant version, to which we must suppose the bishop to have +referred:—"Take ye the sum of all the congregation of the children of +Israel * * from twenty years old and upward, all that are able to go +forth to war in Israel"—(<i>Numbers</i>, i. 2, 3). The people were numbered +accordingly by Moses and Aaron, and the result is given to us in the +same chapter:—"So were all those that were numbered of the children of +Israel * * from twenty years old and upward, all that were able to go +forth to war in Israel; even all that were numbered were six hundred +thousand and three thousand and five hundred and fifty"—(vv. 45, 46). +If we are to rely upon this version, it is clear that Moses does not say +there were 600,000 <i>warriors</i>, nor 600,000 men <i>possessed of arms</i>, nor +600,000 men that <i>went to war</i>, but, simply, 600,000 men <i>fit</i> to go to +war,—in other words, 600,000 men in the prime of life. +</p> +<p> +But perhaps Dr Colenso would prefer to be judged by the authority of +the Hebrew text. Those who were numbered are described by the words + +<span class="hebrew" lang="he" title="kol yatsa tsaba"> +<!--[Hebrew: kol yatsa tsaba [Strong 3605, 3318, 6635]]--> +כָּל־ +יֹצֵ֥א +צָבָ֖א +</span> + +(kol yotze tzaba)—<i>every</i> + +<span class="pagenum"><a id="page282" name="page282"></a>[282]</span> + + <i>one going forth to the host</i>. +In the opinion of Dr. Colenso this must mean every one belonging to +the army—every <i>armed warrior</i>. Let us see if this interpretation is +borne out by the use of the same phrase in other passages. We find it +prescribed (<i>Numbers</i>, viii. 25) that at the age of fifty the Levites +shall return from the <i>host</i> +(<span class="hebrew" lang="he" title="tsaba"> +<!--[Hebrew: tsaba [Strong 6635]]--> +צָבָ֖א +</span>—tzaba) of the service". Now, +it is well known that the Levites were not permitted to serve in the +army. Therefore, the word <i>host</i> +(<span class="hebrew" lang="he" title="tsaba"> +<!--[Hebrew: tsaba [Strong 6635]]--> +צָבָ֖א +</span>) does not here mean the +<i>army</i>, but, as all commentators explain it, the body of Levites engaged +in the active service of the Tabernacle. Again, we read (<i>Gen.</i> ii. 1). +"The heavens and the earth were finished, and all the <i>host</i> +(<span class="hebrew" lang="he" title="tsaba"> +<!--[Hebrew: tsaba [Strong 6635]]--> +צָבָ֖א +</span>) of them". In this passage the word manifestly refers to the works +of the creation which had just been completed. It is also frequently +applied by the prophets to the heavenly bodies,<a href="#note-12" name="noteref-12"><small> 12</small></a> and to the choirs of +angels.<a href="#note-13" name="noteref-13"><small> 13</small></a> This word, therefore, in its primary sense, would seem to +represent a collection of men or things <i>marshalled in order</i>. +Frequently, indeed, and most fitly, it was used to designate an army; +but we deny that it was employed exclusively in that signification. +</p> +<p> +If, then, we seek to ascertain its exact meaning in the first chapter +of <i>Numbers</i>, we must examine the context in which it is found, and the +circumstances to which it refers. Moses is commanded by God to number +the people, and the way in which he executed that command is accurately +described. There is not a word, in this, or the following chapters, +about soldiers, or arms, or warfare. The object of the census was simply +to distribute the people of Israel, according to their tribes and +families, around the Tabernacle which stood in the midst of the camp. +The position of each tribe was clearly defined, with a view to the +preservation of strict order and regularity. May we not, then, fairly +infer that by the <i>host</i> is here meant the whole people of Israel +<i>marshalled</i>, as they were, <i>in order</i> around the Tabernacle? It is +probable that those only were numbered who were responsible members of +the community, that is to say, all the fathers of families. +</p> +<p> +We conclude that the argument of Dr. Colenso fails to establish any +inconsistency in the sacred narrative: first, because it is quite +uncertain that the Israelites are said to have been <i>armed</i>; secondly, +because it is simply false that they are represented to have had 600,000 +<i>armed warriors</i>. +</p> +<p> +Our readers will perhaps be disappointed to find that they have reached +the end of our paper, and that out of the many objections of Dr. Colenso, +we have answered but one. We confess, + +<span class="pagenum"><a id="page283" name="page283"></a>[283]</span> + + indeed, we have done but little. +Yet it is something if we have parried even a single blow that was aimed +at the Ark of God. It is something if we have struck down even one of +that daring and defiant host with which Dr. Colenso has essayed to storm +the citadel of truth. +</p> + +<div><a name="h2H_4_0005" id="h2H_4_0005"><!-- H2 anchor --></a></div> + +<div style="height: 4em;"><br /><br /><br /><br /></div> + +<h2> + LITURGICAL QUESTIONS. +</h2> + +<p> +From among the many questions with which we have been favoured, our +space allows us to attend in this number only to the following. For the +others we shall find place next month. +</p> +<h3> +I. +</h3> +<p> +1º. Can <i>black</i> or <i>violet</i> vestments be used <i>indifferently</i> at +<i>Requiem</i> Masses, as stated in the <i>Ceremonial</i> of Baldeschi, edited by +Vavaseur? (page 14), <i>Paris</i>, 1859. +</p> +<p> +2º. "Rubrica de coloribus paramentorum non est praeceptiva, sed +directiva, unde non inducit rigorosam obligationem; quia praeceptum +S. Pii V. latum in bulla missalis, ex quo rubricae vim obligandi habent, +non se extendit ad hanc rubricam de coloribus". Ferraris, in voc. +Paramenta Sacra. +</p> +<p> +Can a priest, therefore, use at <i>Requiem</i> Masses vestments of any +colour, when, on any occasion, the number of priests to celebrate are +many, and the black or violet vestments few? Can we conclude that, in +such circumstances, the obligation of the rubric ceases? +</p> +<p> +3º. Must the <i>ciborium</i> containing particles to be consecrated, be +placed not merely on the corporal, but also on the altar stone? What is +to be done when the altar-stone is too small to contain the chalice and +large host? Can the ciborium be placed outside the stone, or should the +particles be taken from the ciborium and arranged on the corporal, so as +to rest on the altar-stone? +</p> +<hr /> +<p> +In reply to the first question, we beg to state that black or violet +vestments, in our opinion, cannot be used indiscriminately. The Rubric +of the Missal clearly lays down that black vestments are to be used, +and we are not aware of any authoritative decree stating the general +principle that one or the other can be used at discretion. The custom, +no doubt, has been introduced of using the violet colour in many places; +but in several instances this was done and sanctioned by authority, +through a necessity which would justify a departure from the Rubric, +inasmuch as there might not be a supply of black vestments; in other +instances, it may have been done in consequence of the opinion + +<span class="pagenum"><a id="page284" name="page284"></a>[284]</span> + + gradually +gaining ground that black or violet could be used indifferently. It +appears to us more correct to say, that in case of necessity the violet +can be used without much difficulty. +</p> +<p> +But our reverend correspondent gives, as his authority, the <i>Ceremonial</i> +of Baldeschi, edited by Vavaseur, 1859. We have consulted this author, +and we find that he refers the reader to the <i>Ordo Divini Officii</i>, Roma. +In this ordo it is stated that the colour in Missa Defunctorum is niger +vel violaceus. And the following note is appended: "S. R. C. Ann. 1670. +21 Jun. v. Cardellini in Nota ad quaest. 3. Decret. 4440. Cujus tamen +coloris (violacei) parcus admodum erit usus, et fortasse solum in aliquali +necessitate; sic Cavalieri". The decree of the Sacred Congregation of +Rites here referred to, is as follows: Oritana—"Sacra Congregatio censuit +servandum esse decretum vicarii in Ecclesia Cathedrali ne in posterum +celebrentur Missae defunctorum nisi cum colore nigro vel saltem violaceo +... Hoc die 21 Junii, 1670". +</p> +<p> +The word <i>saltem</i> appears to us not to allow the indiscriminate use +of black or violet, but rather the use of the violet, when the black +vestments are not at hand. +</p> +<p> +It may not be out of place to observe here, that there are two decrees +of the Sacred Congregation of Indulgences which illustrate this subject. +</p> +<p class="quote"> + Dub. 1. "Utrum qui privilegium habet personale pro quatuor + Missis in hebdomadis singulis debeat cum paramentis coloris nigri + celebrare diebus non impeditis ut possit indulgentiam Plenariam + pro Animabus Defunctorum lucrari? +</p> +<p class="quote"> + Dub. 2. "Utrum qui celebrat in Altari Privilegiato pro singulis + diebus debeat semper uti paramentis nigris diebus non impeditis + ut indulgentiam Privilegii consequatur? +</p> +<p class="quote"> + "Ad primum dubium resp. Affirmative. Ad secundum pariter ut in primo. +</p> +<p class="quote"> + "Ita decrevit sub die 11 Aprilis, 1840". +</p> +<p> +From these two decrees it is quite clear that it is indispensable for a +priest to celebrate in black vestments on the days allowed, of course, +in order to gain the plenary indulgence, <i>ut possit indulgentiam +plenariam pro animabus defunctorum lucrari</i>. If the black or violet +could be used indifferently, there exists no reason for confining this +important privilege of a plenary indulgence to a Requiem Mass said in +black vestments. We are of opinion, therefore, that, as a general rule, +the black vestments are to be used, and the violet only <i>ex aliquali +necessitate</i>, as has been remarked in a directory which we have before +us. 'We must, however, observe that in the <i>Caeremoniale Episcoporum</i> it +is stated that the bishop assisting at a Requiem Mass can use a + +<span class="pagenum"><a id="page285" name="page285"></a>[285]</span> + + black +or violet cope: "Si Episcopus noluerit celebrare, sed hujusmodi missae +pro defunctis per alium celebratae interesse eadem norma in omnibus +servabitur, quae expressa est in capite praecedenti; ipse vero Episcopus +cum cappa, vel cum pluviali nigro seu violaceo facta confessione cum +celebrante ibit cum suis assistentibus ad sedem suam"—<i>Caeremoniale +Episcoporum</i>, libro 2º, cap. 12, no. i. +</p> +<p> +This, however, only applies to the bishop. +</p> +<p> +Again, the <i>Caeremoniale</i>, in the same book, chapter 25th, no. vi., +treating of the function of Good Friday, says: "Episcopus et omnes +utuntur paramentis nigris si haberi possint et deficientibus nigris +coloris violacei". +</p> +<p> +We now come to the second question, and in our answer we shall probably +have to make some observations closely connected with the subject matter +of the first question. We hold that the rubric de coloribus paramentorum +is <i>praeceptiva</i>. There are two decrees of the Sacred Congregation of +Rites bearing on this subject. +</p> +<p class="quote"> + 1. "Inter postulata a Reverendissimo Episcopo Vicen. in visitatione + ad Limina transmissa unum extat, quo ipse jure conqueritur de + confusione colorum in paramentis sacrosancto Missae sacrificio, + aliisque functionibus deservientibus, quae etiamsi sacris ritibus + opposita in dicta tamen civitate et in ceteris Episcopatus Ecclesiis + conspicitur. Huic propterea abusui providere, imo de medio tollere + volens, humillime supplicavit idem Episcopus pro opportuno remedio. + Et Sac. Rituum. Congregatio in ordinario coetu ad Vaticanum coacto + respondendum censuit <i>Serventur omnino rubricae generales</i>: facta + tamen potestate Episcopo indulgendi ut in Ecclesiis pauperibus + permittat illis uti donec consumantur". 19 Decemb., 1829. in Vicen. +</p> +<p class="quote"> + 2. "Potestne continuari usus illarum Ecclesiarum quae pro colore + tam albo, quam rubro, viridi et violaceo utuntur paramentis flavi + coloris vel mixtis diversis coloribus, praesertim si colores a + rubrica praescripti in floribus reperiantur? Resp. Servetur strictim + Rubrica quoad colorem indumentorum, 12 Nov., 1831. Marsor. ad dub. + 54. Vide <i>Manuale Decretorum S. Rituum Congregationis</i>". +</p> +<p> +In these two decrees, the observance of the Rubric with regard to the +colour of the vestments is prescribed, "<i>servetur strictim Rubrica quoad +colorem indumentorum</i>". Such a form of words appears to us inconsistent +with the opinion that the said rubric is merely <i>directiva</i>. +</p> +<p> +We may also observe that even the use of many colours, or rather the +mixture of them, is laid down as an abuse to be abolished, and power +is granted to the bishop to allow the use of such vestments in <i>poor +churches</i> until they shall be no longer fit for use. If it be an abuse +to use many colours, how much greater the abuse if a colour be used +quite opposed to the rubric! It + +<span class="pagenum"><a id="page286" name="page286"></a>[286]</span> + + therefore seems to us that the opinion +of Ferraris is at variance with what the Sacred Congregation of Rites +lays down on this subject. He holds that the bull of St. Pius V., "<i>non +se extendit ad hanc rubricam de coloribus</i>", and the Congregation of +Rites says, "<i>servetur strictim Rubrica quoad colorem indumentorum</i>". +Indeed we must say that all discussion appears to us to be set aside on +this point by these decrees, particularly if we keep in view a decree +of the Sacred Congregation of Rites dated 23rd. May, 1846, which was +afterwards approved and confirmed by the present Pope on the 17th July, +1848, and which is as follows: "Decreta a Sacra Congregatione emanata +et responsiones quaecumque ab ipsa propositis dubiis scripto formiter +editae, eamdem habeant auctoritatem, ac si immediate ab ipso summo +Pontifice promanarent, quamvis nulla facto, fuerit de iisdem relatio +Sanctitati Suae". We hold, therefore, that the rubric is <i>praeceptiva</i>, +and ought not to be departed from unless in such cases where a real +necessity would warrant us to do so; and we may add that we would not +consider it lawful to use white vestments in a Requiem Mass, inasmuch +as we cannot conceive what necessity could turn up to justify such a +departure from the rubric. Much better would it be, in such a case, to +say the Mass of the day occurring, or some other votive Mass. +</p> +<p> +With regard to the third question, we beg to say that the ciborium or +particles ought to be placed on the altar-stone, and that not only +during the consecration, but to the communion. The chalice and host must +be placed on it, according to the rubric; of the missal, and we see no +reason why the same thing is not to be done with the small particles +which are to be consecrated. St. Alphonsus Liguori is clearly of +this opinion: "Non igitur licet ante communionem ponere particulas +consecratas extra aram". La Croix, treating of the same subject, says: +"Post communionem sacerdotis possunt parvae hostiae ab eo consecratae +poni extra aram in corporali"; and he gives the following reason: "Quia +omnes sunt unica victima et per modem unius offeruntur". Indeed La +Croix, for the same reason, states that it would be unlawful to have +a second altar-stone, in case the one would not be large enough to +hold the small particles together with the chalice and host: "Si unum +portatile non possit cum hostia et calice capere omnes particulas +consecrandas, illicitum esset has collocare et consecrare in alio +portatili vicino". The best, and indeed the only remedy we can suggest, +especially where there are many communicants, is to procure a large +altar-stone. We have heard of some bishops declining to consecrate +any stone that was under fourteen inches in length, and twelve inches +in width, at least. It is unnecessary to observe that there is great +danger, and irreverence too, in placing a large number + +<span class="pagenum"><a id="page287" name="page287"></a>[287]</span> + + of particles on +a very small space or corner of an altar-stone, where an accident, and +that of the most serious nature, is likely to take place at any moment. +Perhaps it may not be amiss to remark, also, that those theologians who +hold the opinion that the rubrics are merely <i>directivae</i>, except always +such rubrics as are closely connected with the Most Blessed Sacrament, +and maintain that those are <i>praeceptivae</i>. We conclude, therefore, that +the ciborium or particles ought to be placed on the altar-stone, and if +the altar-stone be too small for the chalice and host, it ought not to +be used. +</p> +<h3> +II. +</h3> +<p> +1º. At High Mass, ought the celebrant to elevate the Host before the +choir has terminated the singing of the Sanctus and following words? +</p> +<p> +<i>Answer</i>: The <i>Caeremoniale Episcop.</i> lib. ii. no. 70, gives the answer: +"Chorus prosequitur cantum usque ad <i>Benedictus qui venit</i> exclusive: +quo <i>finito et non prius</i> elevatur sacramentum. Tunc silet chorus et +cum aliis adorat. Organum vero, si habetur, cum omni tunc melodia et +gravitate pulsandum est". The celebrant ought to proceed slowly with the +canon, so as to give time to the choir to terminate their part before he +comes to the elevation. The choir ought to be cautioned not to protract +the singing of the Sanctus too much. +</p> +<p> +2º. At High Mass, when the celebrant has sung "Et ne nos inducas in +tentationem", in the Pater Noster, is he bound to wait until the choir +has finished singing "Sed libera nos a malo", before he says Amen? +</p> +<p> +<i>Answer:</i> According to a ceremonial much esteemed in Rome, published by +a missionary of St. Vincent, in Bologna, 1854, l. iv. no. 1484, the +priest is bound to wait. The choir <i>agit partem ministri</i> in its answers +at High Mass, and on that account the priest must wait until it responds +to him, as on other occasions he waits until the server or clerk +terminates his answers. +</p> +<p> +After the priest has sung "Pax Domini sit semper vobiscum", he must also +wait until the choir has sung "Et cum spiritu tuo", before he says "Haec +commixtio", etc. +</p> +<p> +3º. When the deacon has sung "Ite Missa est", can the celebrant, without +waiting for the choir to answer "Deo gratias", turn to the altar and say +the prayer "Placeat"? +</p> +<p> +<i>Answer</i>: The <i>Caeremoniale</i>, Ep. l. ii. c. viii. no. 78, says: "Diaconus +vertit faciem ad populum, renes autem celebranti ... et cantat (Ite missa +est) ... quo dicto, <i>ipse</i> et <i>celebrans</i> + +<span class="pagenum"><a id="page288" name="page288"></a>[288]</span> + + <i>simul</i> vertunt se per latus +epistolae ad altare, et celebrans dicit (Placeat tibi, S. Trinitas, +etc)". As the singing of "Deo gratias" occupies so short a time, it will +terminate before the priest can turn to the altar; in any case, he ought +not to commence the Placeat until the choir has responded. +</p> + +<div><a name="h2H_4_0006" id="h2H_4_0006"><!-- H2 anchor --></a></div> + +<div style="height: 4em;"><br /><br /><br /><br /></div> + +<h2> + CORRESPONDENCE. +</h2> + +<p class="right"> + Kilkee, February 7th, 1865. +</p> +<p class="quote"> +<i>To the Editors of the Irish Ecclesiastical Record.</i> +</p> +<p class="quote"> +<span class="sc">Gentlemen</span>, +</p> +<p class="quote"> + Be pleased to allow me to bring under your notice a slight mistake + noticeable in the January issue of your <i>Record</i>, and in doing so + I may be permitted to express my great satisfaction, and that of + all those who spoke to me on the subject, with the interesting and + varied matter in your <i>Record</i>. Your high character, not to speak + of stronger reasons, will secure for your statements a ready + acceptance with Catholics, and this, coupled with the very faultless + character of your extensively read periodical, renders me anxious + to have it the medium of correction to its own mistakes, however + slight. The learned writer on the Irish sees of the sixteenth + century, speaking of the vicissitudes of Clonmacnois, and of its + subjection to the metropolitical see of Tuam, says, in p. 158 of + the <i>Record</i>: "This change probably took place during the episcopate + of Bishop Symon of the Order of St. Dominick, who, though omitted + in the lists of Ware and De Burgo, was appointed to the see on + the death of Dr. Henry in 1349". Now, Symon was never Bishop of + Clonmacnois. Indeed, as remarked by the learned writer in the + <i>Record</i>, Theiner gives, in page 291, the bull of his appointment. + But the appointment was null, as the see was not vacant by the death + of Dr. Henry. Hence, by looking to the next page of Theiner, you + will see how good Pope Clement VI. acknowledges and rectifies the + mistake by appointing Symon to the see of Kildare, then vacant. + The report of Dr. Henry's death was unfounded; therefore, as + the bull of Pope Clement declares, Symon was not, and in the + circumstances could not have been, Bishop of Clonmacnois. "Cum + autem sicut postea vera relatio ad nos perduxit", etc., the Pope + says, addressing Symon, "tu nullius Ecclesiae remansisti". +</p> +<p class="quote"> + I remain, Gentlemen, +<br /> + Your obedient servant, +</p> +<p class="quote" style="text-align: right;"> + <span class="sc">Sylvester Malone</span>. +</p> + +<p><span class="pagenum"><a id="page289" name="page289"></a>[289]</span></p> + +<div style="height: 2em;"><br /><br /></div> + +<p> +[We feel much obliged to our learned and reverend correspondent for the +interest he takes in the success and the accuracy of the <i>Record</i>, and +we beg to assure him that the greatest attention will be paid to every +communication and suggestion from him, or from any other promoter of the +study of Irish ecclesiastical literature or antiquities. In publishing +the <i>Record</i>, our only desire is to illustrate and uphold truth, and +thus to promote the interests of religion. +</p> +<p> +We regret that, our colleague who treated of the See of Clonmacnoise +in the January number being at present absent, we have not been able +to communicate to him the remarks contained in the above letter; we +can therefore only state that, as he was not treating of the fourteenth +century, he referred only incidentally to the appointment of Bishop +Symon in order to fix the period at which a change had been "<i>probably</i>" +effected in a matter of ecclesiastical jurisdiction connected with the +See of Clonmacnoise, and that he had no intention of giving the history +of the bishops of that diocese, or of entering into a question which +was not connected with his subject; so that, having fixed the date in +question with accuracy—as he does by referring to the appointment of +Bishop Symon to Clonmacnoise, as given by Theiner—it did not appear +necessary for him to proceed farther. +</p> +<p> +However that may be, we can safely promise in the name of our colleague, +that he will be happy to correct any mistake into which he may have +fallen. He will be able to do so the more readily because he has been +requested to publish in a separate volume all he has written on the +succession of the Bishops in the various Sees of Ireland. When corrected +and completed, these articles will be a valuable accession to our +ecclesiastical history, whilst they will supply a triumphant answer to +an assertion of the learned Dr. Todd in the preface to his <i>Life of St. +Patrick</i>, viz.: that the original Irish Church, having merged into the +Church of the English Pale, adopted the Reformation in the sixteenth +century. That assertion undoubtedly was made hastily and without +sufficient reflection. Any one who reads the articles of the <i>Record</i> +will find that it has no foundation in fact. Penal laws, indeed, and +brute force were employed to propagate the Reformation in Ireland, but +the true faith was so deeply rooted in the minds of the clergy and laity +of the "original Irish Church" that all the powers of Hell could not +exterminate it. +</p> +<p> +As to Bishop Symon, mentioned by our correspondent, it appears that he +was appointed in 1349 by Clement VI. to Derry, not to Kildare. According +to Ware, there was no vacancy in that year in this last see, as it was +occupied from 1334 to 1365 by Richard Hulot and Thomas Giffard. But in +the list of the + +<span class="pagenum"><a id="page290" name="page290"></a>[290]</span> + + Bishops of Derry given by Ware, a Bishop Symon, of some +order of friars, is mentioned as filling that see in 1367 and 1369. The +historian states that he could not discover to what religious order that +prelate belonged, or what was the date of his consecration. The valuable +documents published by the Archivist of the Vatican, F. Theiner, show that +Bishop Symon was of the Order of St. Dominick, that he was consecrated +by Talleyrand, Bishop of Albano, that he was appointed to Derry in 1349, +and that he succeeded a Bishop Maurice who was unknown to Ware. A copy +of the brief appointing Bishop Symon to Derry, was sent to the Archbishop + of Armagh, as appears from Theiner, p. 292. This shows that the +<i>Ecclesia Darensis</i> conferred on Bishop Symon belonged to the province +of Armagh. Kildare, indeed, was called by the same name, but it belonged +to a different province. Theiner gives the appointment of a Bishop of +Kildare at page 261, in which reference is made to his metropolitan of +Dublin. At page 64 <i>Ecclesia Darensis</i> is mentioned again, but it is +stated to belong to the metropolitan of Armagh. Thus, although Derry and +Kildare went by the same name, it is not difficult to determine to which +see the papal Bulls regarding them belong, because mention is generally +made of the metropolitan to whose suffragan the document is addressed.] +</p> + +<div><a name="h2H_4_0007" id="h2H_4_0007"><!-- H2 anchor --></a></div> + +<div style="height: 4em;"><br /><br /><br /><br /></div> + +<h2> + DOCUMENTS. +</h2> + +<h3> +I. +</h3> + +<p class="center"> +LETTER OF THE IRISH BISHOPS TO THE RIGHT HONOURABLE HENRY GRATTAN, M.P. +</p> + +<p> +We publish the following letter, addressed by the Irish Bishops to Mr. +Grattan in the year 1795. It shows how anxious those Prelates always +were to unite education and religion, and to preserve the sources of +knowledge from being contaminated by error and infidelity. +</p> +<p class="quote"> + Sir, +</p> +<p class="quote"> + We, the under-written Roman Catholic prelates of Ireland, having, + on behalf of ourselves and absent brethren, already expressed our + wants and wishes respecting clerical education, in the minutes + submitted to your revision and correction, take the liberty at + present to explain some of them more particularly, in order to + remove misapprehensions which may furnish an occasion of perplexity + or equivocation. + + As the principle of our application to parliament seems universally + +<span class="pagenum"><a id="page291" name="page291"></a>[291]</span> + + admitted, we shall confine ourselves to those parts only of the + detail to which, as we hear, objections have been made. +</p> +<p class="quote"> + It is said, that as our plan extends to the education of the laity, + the appointment of professors to lecture on philosophy, mathematics, + rhetoric, and the languages, which are common to clergy and laity, + should not be vested in the bishops only, because these branches of + learning are not intimately connected with religion and morality, + and much less with the peculiar duties of ecclesiastics. +</p> +<p class="quote"> + We cannot subscribe to this position, as experience has convinced + us of the fatal impressions made on youth in all times and places, + particularly in France, by infidel, seditious, or immoral professors + even of grammar, and proved the necessity of scrupulous attention + to the principles and conduct of every teacher previous to his + admission into any seminary or school. It is always more advisable + to prevent evil in this manner, than punish the whisperers of + atheism and Jacobinism by a controlling power in the bishops to + expel them. Moreover, the exercise of this control will appear + odious to many, must occasion clamour, and would frequently excite + disputes between the bishops and lay friends of those unworthy + professors or lecturers. +</p> +<p class="quote"> + These observations, as you will perceive, are grounded on a + supposition that the intended colleges are to be regulated on the + precise plan presented to your consideration. We extended it to + <i>general instruction</i> on the suggestion of our zealous and patriot + agent at London, who constantly assured us, that it was the earnest + wish of the Duke of Portland, Earl Fitzwilliam, Mr. Burke, and + others, that the laity should not be excluded from the benefit of + public instruction in the proposed colleges. +</p> +<p class="quote"> + It appears from our printed memorial to Lord Westmoreland, of + which we enclose a copy, that our original views were confined + to clerical education only. +</p> +<p class="quote"> + This continues to be the great object of our anxious wishes and + solicitude; and as no one, to our knowledge, controverts the + exclusive competency of the bishops to superintend and regulate + it, we are perfectly satisfied to arrange the education of persons + not destined for the sacred ministry on another proper plan, to be + hereafter concerted. +</p> +<p class="quote"> + As four hundred <i>clerical</i> students are absolutely necessary to + preserve the succession of Roman Catholic Clergy in this kingdom, + we have, after very mature deliberation, judged it expedient to + establish one house in each province for their education. It is + needless now to enter into a detail of our motives. They are many + and weighty. We shall mention one. By our having a college in each + province, the opulent and religious Catholics will be more strongly + excited to grant donations to an establishment in their own + neighbourhood, than they would be to others at a great distance, + which many of them may view with jealousy, and feel hurt at not + being equally accommodated. +</p> +<p class="quote"> + We confidently hope that these four colleges will equally partake + of the national bounty in whatever time it may be granted by + Parliament. + +<span class="pagenum"><a id="page292" name="page292"></a>[292]</span> + + It never was our wish or intention that you should + introduce our plan of education or any part of it into Parliament, + until the Bill on general Emancipation shall be disposed of, as we + always considered the success of this to depend in a great measure + on that of the other. +</p> +<p class="quote"> + We understand that the appointment by us of a Medical and Chymical + Lecturer is objected to from our incompetency to judge of his + knowledge in these sciences. +</p> +<p class="quote"> + It was our design to consult learned professional men on the choice + of such lecturers, after ascertaining their principles and conduct; + neither did this measure of a Chymical or Medical Professor + originate with us. It was likewise suggested by our agent at London + to Government from motives of humanity. We shall most readily give + up that point, if required, as it made no part of our own plan. +</p> +<p class="quote"> + With the firmest reliance on your brilliant exertions in promoting + the measure we have so much at heart for the advantage of society + in this kingdom, and with due deference to your instructions in + conducting it on our parts, we have the honour to remain, etc. +</p> +<p class="quote"> + Dublin, 2nd February, 1795. +</p> +<p class="quote"> + Signed by eighteen Prelates. +</p> + + +<p class="quote" style="padding-left:20%;"><br /> +<span title="Maltese Cross">✠</span> <span class="sc">John Thomas Troy</span>, of Dublin.<br /> +<span title="Maltese Cross">✠</span> <span class="sc">Thomas Bray</span>, of Cashel.<br /> +<span title="Maltese Cross">✠</span> <span class="sc">Francis Moylan</span>, of Cork.<br /> +<span title="Maltese Cross">✠</span> <span class="sc">Gerard Teahan</span>, of Kerry.<br /> +<span title="Maltese Cross">✠</span> <span class="sc">Wm. Coppinger</span>, of Cloyne and Ross.<br /> +<span title="Maltese Cross">✠</span> <span class="sc">James Caulfield</span>, of Ferns.<br /> +<span title="Maltese Cross">✠</span> <span class="sc">Daniel Delany</span>, of Kildare and Leighlin.<br /> +<span title="Maltese Cross">✠</span> <span class="sc">Dominick Bellew</span>, of Killala.<br /> +<span title="Maltese Cross">✠</span> <span class="sc">Edmund Trench</span>, of Elphin.<br /> +<span title="Maltese Cross">✠</span> <span class="sc">Richard O'Reilly</span>, of Armagh.<br /> +<span title="Maltese Cross">✠</span> <span class="sc">Boetius Egan</span>, of Tuam.<br /> +<span title="Maltese Cross">✠</span> <span class="sc">P. J. Plunkett</span>, of Meath.<br /> +<span title="Maltese Cross">✠</span> <span class="sc">Hugh O'Reilly</span>, of Clogher.<br /> +<span title="Maltese Cross">✠</span> <span class="sc">Matt. Lennan</span>, of Dromore.<br /> +<span title="Maltese Cross">✠</span> <span class="sc">John Cruise</span>, of Ardagh.<br /> +<span title="Maltese Cross">✠</span> <span class="sc">M'Mullen</span>, of Down and Connor.<br /> +<span title="Maltese Cross">✠</span> <span class="sc">Charles O'Reilly</span>, Coadjutor of Kilmore.<br /> +<span title="Maltese Cross">✠</span> <span class="sc">Dillon</span>, Coadjutor of Kilfenora and Kilmacduagh.<br /> +</p> + +<p><span class="pagenum"><a id="page293" name="page293"></a>[293]</span></p> + +<h3> +II. +</h3> + +<p class="center"> +LETTER OF CARDINAL ANTONELLI TO THE ARCHBISHOPS OF IRELAND IN 1791 +REGARDING THE CHANGE IN THE CONSECRATION OATH OF BISHOPS. +</p> +<p class="quote"> + <span class="sc">Per-illustres Et Reverendissimi Domini Uti Fratres</span>, +</p> +<p class="quote"> + Ex literis vestris sub die 17 Novembris anni 1789 scriptis summopere + Vos commoveri intelleximus, quod cum in lucem prodierit quidam + libellus a Pseudo-Episcopo Cloynensi conscriptus, <i>De praesenti + Statu Ecclesiae</i>, occasionem inde ceperint obtrectatores nostri, + veteris calumniae adversus Catholicam Religionem acrius refricandae + nullo scilicet, modo posse hanc, salva Regum, ac Rerumpublicarum + incolumitate, consistere. Cum enim, inquiunt, Romanus Pontifex omnium + Catholicorum Pater ac Magister sit, ac tanta praeditus auctoritate, + ut alienorum Regnorum subditos a fide, ac Sacramento Regibus ac + principibus praestito relaxare possit, eumdem facili negotio turbas + ciere, ac publicae regnorum tranquillitati nocere posse propugnant. +</p> +<p class="quote"> + Miramur his vos querelis turbari potuisse, cum praesertim + praeclarissimus iste Frater vester, et consors Apostolici muneris + Archiepiscopus Caselliensis, aliique strenui jurium Apostolicae Sedis + Defensores maledica ista convicia egregiis scriptis refutarint plane + ac diluerint. Quid igitur proderit, novam nunc quemadmodum petitis, + edi ab hac Apostolica Sede declarationem, ut sua jura tueatur, + explicet, atque a criminationibus vindicet? Nihil hoc esset aliud, + quam adversus ipsammet Catholicam Fidem novos excitare hostes. Ea + enim est hujus nostri temporis improborum hominum mens, atque animus, + ut dum certare se simulant adversus Apostolicae Sedis jura, contra + ipsam tamen Fidem intentant aciem, eamque unitatem, quam Catholicae + universi Orbis Ecclesiae cum Apostolica Petri Cathedra firmissime + retinent, convellere, ac labefactare conantur. +</p> +<p class="quote"> + Itaque ad hujusmodi conatus nolite expavescere; jam enim toties + eorum calumniae repulsae sunt, ut nihil nunc agant, quam vetera ut + nova proponere, instaurare disjecta, detecta retexere. Probe jam + noverat Sanctissimus ille, nec sapientia minus, quam pietatis laude + clarissimus Antistes Franciscus Salesius, nonnisi ad ciendas turbas, + atque ad imbecilles animos commovendos, agitari haec passim, ac in + vulgus jactari. Qua de re luculentissimum ille testimonium edidit + epistola 764, tom. 6, edit. Parisien., an. 1758; quam vobis, non + perlegendam modo, sed ut providam adhibendae moderationis normam, + prae oculis habendam valde consulimus. Eodem exemplo, vos quoque + insidias detegite, et populos vestrae solicitudini commissos docete, + quae recta sunt, ut a laqueis, quos ante pedes struunt, declinare + discant, ne in transversum agantur. Id sane cum vestra pietate dignum, + tum etiam a vestra auctoritate profectum, multo magis Fidelium + vestrae Pastorali curae concreditorum mentibus insidebit atque ab + obtrectatorum calumniis vindicabit. Minime enim vobis pro vestra + doctrina ignotum esse arbitramur, quaenam sint Apostolicae Sedis + +<span class="pagenum"><a id="page294" name="page294"></a>[294]</span> + + jura, quibusque argumentis propugnare possint. In hac causa illud + accuratissime est distinguendum, quae sibi jure optimo vindicet + Apostolica Sedes ab iis, quae ad inferendam calumniam a Novatoribus + hujus saeculi eidem affiguntur. Nunquam Romana Sedes docuit + haeterodoxis fidem non esse servandam, violari quacumque ex causa + posse juramentum, Regibus a Catholica communione disjunctis + praestitum; Pontifici Romano licere temporalia eorum jura, ac dominia + invadere. Horrendum vero, ac detestabile facinus etiam apud nos est, + si quis unquam, atque etiam religionis praetextu in Regum ac Principum + vitam audeat quidpiam, aut moliatur. Non haec consectaria sunt ejus + auctoritatis, qua valeat Romanus Pontifex in extremo religionis + discrimine, jurisjurandi vinculum solvere, quam tamen satis vobis + compertum est nec inter fidei dogmata recenseri, nec pro haereticis + haberi, qui ab ea dissentiunt. +</p> +<p class="quote"> + Verum neque etiam in nullo pretio haberi voluit postulationes vestras + Sanctissimus Pontifex Pius VI. ut enim omnis carpendi, ac calumniandi + eradicetur occasio, quam quidam, ut scribitis, sumunt ex iis verbis + formulae juramenti obedientiae Apostolicae Sedi praestandae et ab + Episcopis in eorum consecratione adhibendae, <i>Haereticos pro posse + persequar et impugnabo</i>, et quam quasi classicum ad bellum iis + indicendum, et tamquam hostes persequendos, atque impugnandos malevole + interpretantur, non intelligentes, eam persecutionem, atque + impugnationem, quam contra haereticos Episcopi suscipiunt, ad illud + studium, ac conatum referri, quo eos ad saniorem mentem perducere, + ac Ecclesiae Catholicae reconciliare nituntur, Sanctitas Sua benigne + annuit, ut loco precedentis juramenti formulae, altera subrogetur quae + ab Archiepiscopo Mohiloviensi, tota plaudente Petropolitana Aula, + ipsaque Imperatrice adstante palam perlecta est, quamque his litteris + alligatam ad vos transmittimus. +</p> +<p class="quote"> + Ceterum Praesules Amplissimi, qui isthic agitis excubias Domini + florentissimasque istas Hiberniae Ecclesias, divina gratia adspirante + ex Apostolice Sedis gratia administrandas suscepistis, huic Petri + Cathedra in qua Dominus posuit verbum veritatis, firmiter adhaerete, + praedicate Evangelium Christi in omni patientia, ac doctrina: in + omnibus praebete vosmetipsos exemplum bonorum operum, in doctrina, + in integritate, in gravitate, verbum sanum, irreprehensibile. Haec + si feceritis, quemadmodum jam fecisse, et deinceps incensius facturos + non dubitamus, non modo vestra virtute, ac constantia male contextas + calumnias propulsabitis, verum etiam qui <i>ex adverso sunt verebuntur, + nihil habentes malum dicere de vobis</i>. +</p> +<p class="quote"> + Enim vero, quis est, cui non perspicua sint illa, quae Ecclesia + Romana omnium mater et magistra de praestanda a subditis saeculi + potestatibus obedientia, praedicat, docet, ac praecipit? +</p> +<p class="quote"> + Ab ipso nascentis Ecclesiae exordio Apostolorum Princeps B. Petrus, + Fideles instruens, ita eos hortabatur—<i>Subjecti estote omni humanae + creaturae propter Deum: sive Regi, quasi praecellenti, sive Ducibus, + tamquam ab eo missis ad vindictam malefactorum, laudem vero bonorum, + quia sic est voluntas Dei, ut benefacientes obtumescere faciatis + imprudentium hominum ignorantiam.</i> His praeceptis instituta Catholica + +<span class="pagenum"><a id="page295" name="page295"></a>[295]</span> + + Ecclesia, quum Gentiles furentibus odiis adversus Christianos, tamquam + Imperii hostes, debacharentur, praeclarissimi Christiani nominis + defensores respondebant—<i>Precantes</i> (Tertul. <i>In Apologet.</i>, c. 30) + <i>sumus omnes semper pro omnibus Imperatoribus, vitam illis prolixam, + imperium securum, Domum tutam, exercitum fortem, senatum fidelem, + populum probum, Orbem quietum</i>—Id ipsum saepius Romani Pontifices + Petri successores inculcare non destiterunt, praesertim ad + missionarios, ne ulla Catholicae fidei cultoribus, ab hostibus + Christiani nominis crearetur invidia. +</p> +<p class="quote"> + Praeclarissima in hanc rem veterum Romanorum Pontificum monumenta + proferre pretermittimus, quae vos ipsi non ignoratis. Verum nuperrimum + sapientissimi Pontificis Benedicti XIV. monitum vobis in memoriam + revocare arbitramur, qui in iis regulis, quas pro Missionibus + Anglicanis observandas proposuit, quaeque vobis etiam communes sunt, + ita inquit—<i>Sedulo incumbant Vicarii Apostolici, ut missionarii + saeculares probe honesteque in omnibus se gerant, quo aliis bono + exemplo sint, et in primis sacris officiis celebrandis, opportunisque + institutionibus populo tradendis, atque infirmis opera sua + sublevandis praesto sint, ut a publicis otiosorum coetibus, et + cauponis omnimode caveant ... at potissimum ipsimet vicarii, omni + qua possunt ratione, severe tamen illos puniant, qui de publico + regimine cum honore sermonem non haberent</i>. +</p> +<p class="quote"> + Testis autem ipsamet Anglia esse potest, quam alte istius modi + monita in Catholicorum animis radicitus egerint. In nupero enim, + qua tota fere America conflagravit bello, cum florentissimae + Provinciae, in quibus universa fere gens a Catholica Ecclesia + disjuncta immoratur, Magnae Britanniae Regis imperium abjecissent, + sola Canadensis Provincia, quae Catholicis pene innumeris constat, + quamquam callidis artibus tentata, atque etiam aviti Gallorum + dominii haud immemor, in obsequio tamen Anglorum perstitit + fidelissime. Haec vos, egregii Antistites, crebris usurpate + sermonibus, haec Episcopis Suffraganeis vestris saepius in memoriam + revocate. Cum ad populum pro concione verba facitis, iterum, atque + iterum illum admonete, <i>omnes honorare</i>, <i>fraternitatem diligere</i>, + <i>Deum timere</i>, <i>Regem honorificare</i>. Quae quidem Christiani hominis + officia cum in omni Regno, atque imperio colenda sunt, tum maxime + in isto vestro Britannico, in quo Regis sapientissimi, aliorumque + praeclarissimorum Regni procerum ea est in Catholicos voluntas, ut + non asperum, ac grave jugum imponant cervicibus vestris, sed leni, + ac blando regimine ipsi etiam Catholici utantur. Hanc agendi + rationem si unanimes retinueritis, si omnia vestra in charitate + fiant, si id unum respexeritis in regenda plebe Domini, salutem + nimirum animarum; verebuntur (iterum confirmamus), adversarii + quidpiam dicere de vobis, ultroque fatebuntur, Catholicam fidem + non modo ad beatam vitam assequendam, sed etiam (Epis. 138) ut + B. Augustinus inquit in epistola ad Marcellinum, ad terrenae hujus + Civitatis firmissimam pacem, atque ad Regnorum columen, ac praesidium + tutissimum a caelo esse delapsam: <i>qui doctrinam Christi</i>, verba sunt + S. Doctoris, <i>adversum dicunt esse Reipublicae dent exercitum talem, + quales doctrina Christi esse</i> + +<span class="pagenum"><a id="page296" name="page296"></a>[296]</span> + + <i>milites jussit, dent tales provinciales, + tales maritos, tales conjuges, tales parentes, tales filios, tales + dominos, tales servos, tales reges, tales judices, tales denique + debitorum redditores, et exactores ipsius fisci, quales esse praecipit + doctrina Christiana, et audeant eam dicere adversam esse Reipublicae, + imo vero non dubitent eam confiteri magnam, si ei obtemperetur, + salutem esse Reipublicae</i>. Hujus porro salutaris doctrinae constantem, + ac firmam integritatem nonnisi in Catholica Societate consistere, + ac vigere, quae videlicet communione cum Romana Sede velut sacro + unitatis vinculo divinitus adstricta per totum Orbem diffunditur, + ac sustentatur, idem S. Doctor, caeterique unanimi consensu Ecclesiae + Patres invictis plane argumentis apertissimè demonstrant. Deus Opt. + Max. Vos incolumes diutissime servet quemadmodum enixe optamus + pro summo nostro erga vos studio ac voluntate. Valete. +</p> +<p class="quote"> + Amplit. Vestrarum. Romae 23 Junii 1791. +</p> +<p class="quote" style="text-align: right;"> + <span style="padding-right: 5%;">Uti Frater Studiosissimus.</span> +<br /> + <span class="sc">L. Card. Antonellus</span>, Praef. +</p> +<p class="quote"> +A. Archiep. Adven. Secretarius. +</p> +<p class="quote" style="padding-left: 5em;"> + Dominis Archiepiscopis Regnis Hiberniae. +</p> + +<h3> +III. +</h3> + +<p class="center"> +RESCRIPT PERMITTING A LOW MASS DE REQUIEM TO BE SAID EVEN ON DOUBLES +<i>PRAESENTE CADAVERE</i>. +</p> + +<div style="height: 2em;"><br /><br /></div> + +<p class="center"> +<span class="sc">Permissio legendi Missam de Requiem in Festis dupl.</span> +</p> +<p class="quote"> + <span class="sc">Beatissime Pater</span>, +</p> +<p class="quote"> + Vicarii Apostolici Angliae atque eorum nomine Nicolaus Wiseman, + Episcopus Melipotamensis et in districtu, centrali vicarii + Apostolici coadjutor, ad pedes Sanctitatis Tuae provoluti humillime + supplicant ut benigne dignetur concedere, indultum in Scotia jam + existens ut scilicet in eis locis in quibus ob Sacerdotum inopiam + missa cantari non possit, legi possint etiam in festis duplicibus + missae privatae <i>de Requiem</i> praesente cadavere. Quare, etc. +</p> + +<div style="height: 2em;"><br /><br /></div> + +<p class="center"> +<span class="sc">Ex audientia Sanctissimi habita die 7 Martii 1847.</span> +</p> + +<p class="quote"> + Sanctissimus Dominus Noster Pius divina providenta PP. IX. + referente me infrascripto Sacrae Congregationis de Propaganda + Fide Secretario, perpensis expositis indultum jam alias concessum + Vicariatibus Apostolicis Scotiae, benigne extendit ad omnes + vicariatus Apostolicos Angliae servatis in reliquis tenore ac + forma indulti memorati Contrariis quibuscunque non obstantibus. +</p> +<p class="quote"> + Datum Romae, ex aedib. dic. Sac. Congregationis die et anno quibus + supra. +</p> +<p class="quote" style="text-align: right;"> + <span style="padding-right: 5%;">Gratis sine ulla omnino solutione quocunque titulo,</span> +<br /> + <span class="sc">Joannes Arch. Thessalonicensis</span>, Secretarius. +</p> +<p class="quote"> + <span class="sc">Loco <span title="Maltese Cross">✠</span> Sigilli.</span> +</p> + +<p><span class="pagenum"><a id="page297" name="page297"></a>[297]</span></p> + +<div style="height: 2em;"><br /><br /></div> + +<p class="quote"> + <span class="sc">Beatissime Pater</span>, +</p> +<p class="quote"> + Episcopi Hiberniae, ad pedes Beatitudinis Tuae provoluti, humillime + supplicant ut facultatem concedere digneris, qua, in iis locis in + quibus ob Sacerdotum inopiam Missa solemnis celebrari non possit, + legi possint etiam in festis duplicibus Missae Privatae <i>de Requiem</i> + praesente cadavere. +</p> +<p class="quote"> + Quare, etc. +</p> + +<div style="height: 2em;"><br /><br /></div> + +<p class="center"> +<span class="sc">Ex audientia Sanctissimi habita die 29 Junii 1862.</span> +</p> +<p class="quote"> + Sanctissimus Dominus Noster Pius Divina Providentia Papa IX. + referente me infrascripto S. Congregationis de Propaganda Fide + Secretario benigne annuit pro gratia juxta preces, exceptis + duplicibus primae vel secundae classis, festis de praecepto + servandis, feriis, vigiliis, et octavis privilegiatis. +</p> +<p class="quote"> + Datum Romae ex aedibus dictae S. Congnis. die et anno praedictis. +</p> +<p class="quote"> + Gratis sine ulla solutione quovis titulo. +</p> +<p class="quote" style="text-align: right;"> + <span class="sc">H. Capalti</span> Secretarius. +</p> + +<div><a name="h2H_4_0008" id="h2H_4_0008"><!-- H2 anchor --></a></div> + +<div style="height: 4em;"><br /><br /><br /><br /></div> + +<h2> + NOTICES OF BOOKS. +</h2> + +<p class="quote"> + <i>Vetera Monumenta Hibernorum et Scotorum Historiam Illustrantia; + quae ex Vaticanis, Neapolis, ac Florentiae Tabulis deprompsit et + ordine chronologico disposuit</i> Augustinus Theiner, etc. Ab Honorio + Pp. III. usque ad Paulum Pp. III. 1216-1547. Romae, Typis Vaticanis, + 1864. +</p> +<p> +When first we introduced to the notice of our readers Mgr. Theiner's +<i>Vetera Monumenta</i>, we promised to make early return to the subject, +and to furnish some account of the treasures of ecclesiastical history +contained therein. That promise we now set ourselves to fulfil. The +chief difficulty in the way of our present undertaking is created by +the rich superabundance of the varied materials which Mgr. Theiner's +industry has reunited and given to the world. A collection of one +thousand and sixty-four documents, in which are registered the shifting +phases of most of the important events in Church and State in Ireland +and Scotland which occupied the attention of thirty-seven Roman +Pontiffs, from 1216 to 1547, offers to research so vast a field, and +so boundless, that we may well be pardoned if we feel puzzled where to +begin. Our attention is, however, arrested on the very threshold of +the work by a question than which few others are more interesting to +Irishmen; namely, what position did the Roman Pontiffs take up in the +questions between Ireland and England at the beginning of the thirteenth + +<span class="pagenum"><a id="page298" name="page298"></a>[298]</span> + + century? Did they, as has often been alleged, leave unreproved the +iniquities perpetrated in this country by the English, and, forgetful of +their own proper duties as Fathers of Christendom, did they shut their +heart against the cries wrung by oppression from a persecuted race? or +did they, on the contrary, stand forth in defence of the weak against +the strong, and here, as everywhere else, with apostolic justice, judge +the poor of the people, and save the children of the poor, and humble +the oppressor? The documents published in the first pages of the work +under notice supply us with materials to answer this question in the +sense most favourable to the Apostolic See. An examination of these +documents shall form the subject of our present notice. +</p> +<p> +Before we enter upon the question we have selected, the dedication of +the book claims from us some notice, and much gratitude towards the +author. The work is dedicated to Archbishop Cullen, to whose frequent +conversations on Ireland, during pleasant summer walks with the author +in the neighbourhood of Tivoli, and to whose requests, oft repeated in +after days, Mgr. Theiner declares his collection of Irish ecclesiastical +documents to be due. He tells us, moreover, that the Archbishop's words +found him a willing labourer for the sake of Ireland; deep feelings of +admiration and compassion had long since touched his heart, and won his +pen to the cause of that stricken nation. "Who can sufficiently admire", +asks he, "that almost incredible piety and unflinching hereditary +constancy in the profession of the Catholic faith, in which, from the +earliest times, the Irish have been so firmly rooted that no assaults +could ever weaken or shake them, even though they had to struggle +against tyrannical laws, or the violence and cunning of perverse men? +How glorious a thing this is, all history is the witness; witnesses are +our ancestors and ourselves; witnesses are all the nations of Europe, +who with one accord proclaim the Irish nation a spectacle of fortitude, +so that among all Christian peoples it is deservedly styled a nation of +martyrs". +</p> +<p> +The troubles that clouded the early years of the reign of the youthful +King Henry III. were watched with anxiety by Honorius III. In a letter +to the Archbishop of Dublin (<i>Theiner</i>, n. 4, p. 2), that Pontiff +enumerates the reasons why he felt so much solicitude for the welfare of +the English monarch. The king was a vassal of the Roman Church, and a +ward of the same; he had taken the Cross, and the Pope was apprehensive +of aught that could impede the Crusade; besides, both his kingdom and +his person had been solemnly confided to the protection of the Pope by +his father, King John, when on his death-bed in the castle at Newark. +The dangers that threatened the boy-king (he was but nine years of age +when he succeeded) were of such a nature as to + +<span class="pagenum"><a id="page299" name="page299"></a>[299]</span> + + demand from his well-wishers +strenuous exertions on his behalf. With the crown he had inherited a +war with Louis, afterwards Louis VIII. of France, who on English soil +had received the homage of the English barons at London, June 2, 1216; +and to this was added the bitter hostility of the barons themselves, +whom King John's perfidy had disgusted. These perils were increased by +disturbances in Scotland, where Louis had allies, and in Ireland, where +there existed a formidable party hostile to the king. On the same day, +January 17, 1217, Honorius III. wrote to Scotland and to Ireland in the +hope of calming these commotions by his authority, and of bringing into +submission those who were in arms against Henry. In his letter to the +Archbishop of Dublin he appointed that prelate delegate of the Apostolic +See, with a command to use the powers which that position gave him to +bring back harmony between the king and his subjects in Ireland. These +legatine faculties were withdrawn by another letter (n. 34, pag. 15), +dated July 6, 1220, in which the Pontiff states that as peace had been +fully restored in the kingdoms of England and Ireland, it was no longer +necessary that the Archbishop should continue to act as legate. But on +the 31st of the same month letters were issued to the Irish prelates, +announcing to them the appointment of a new legate for Ireland and +Scotland, in the person of James, the Pope's chaplain and penitentiary. +On the same day, and to the same effect, letters were issued to the King +of Scotland, as well as to the Irish princes, who are addressed thus: +<i>Regibus Ultonie</i>, <i>Corcaie</i>, <i>Limrith</i>, <i>Connatie</i>, <i>Insularum</i>. In one +week after his appointment, the new legate was commanded to exercise his +authority against the English king, on behalf of the Irish, in a matter +of the greatest importance, the documents in connection with which we +will now place before our readers. +</p> +<p> +We said before that on the 17th January, 1216, Pope Honorius III. had +written to the Archbishop of Dublin appointing him legate during the +then existing troubles. On the 14th January, 1217, just three days +before the papal letter was written, Henry III., or his adviser, the +Earl of Pembroke, wrote the following letter<a href="#note-14" name="noteref-14"><small> 14</small></a> to the justiciary of +Ireland (<i>Rot. Pat.</i> i. <i>Hen.</i> III, <i>m.</i> 14): +</p> +<p class="quote"> + "Rex, justiciario suo Hiberniae, salutem. Mandamus vobis quod, in + fide quâ nobis tenemini non permittatis quod aliquis Hiberniensis + eligatur vel praeficiatur in aliquâ ecclesiâ cathedrali in terra + nostra Hiberniae, quoniam ex hoc posset terra nostra, quod absit, + perturbari. Et quoniam, etc.... Teste ipso comite apud Oxoniam + xivº die Januarii". +</p> + +<p><span class="pagenum"><a id="page200" name="page200"></a>[200]</span></p> + +<p> +This most iniquitous design of excluding Irish ecclesiastics, no matter +how fit they might otherwise be, from the government of the Irish sees, +and from the spiritual care of their own people, provoked the indignation +of the Pope, notwithstanding the deep interest he took in Henry's +fortunes. As soon as he was informed of the plan, he at once wrote +to the legate the letter alluded to above, commanding him to declare +publicly that this law of the king was unjust, null, and void, and that, +as heretofore, deserving Irish ecclesiastics should be proposed for +vacant sees. The following is the text of the letter (<i>n.</i> 36, <i>p.</i> 16): +</p> +<p class="quote"> + "Honorius Episcopus etc. Dilecto filio Magistro Jacobo Capellano, + et penitentiario nostro, Apostolicae Sedis legato salutem etc. + Pervenit ad audientiam nostram, quosdam Anglicos inauditae + temeritatis audacia statuisse, ut nullus clericus de Ibernia, + quantumcunque litteratus et honestus existat, ad aliquam dignitatem + ecclesiasticam assumatur. Nolentes igitur tantae temeritatis et + iniquitatis abusum surdis auribus pertransire, presentium tibi + auctoritate mandamus, quatinus statutum hujusmodi publice denuntians + irritum et inane, ac inhibens ipsis Anglicis, ne vel inherere illi, + vel simile decetero attemptare presumant. Ibernienses clericos, + quibus vitae ac scientiae merita suffragantur, denunties ad + ecclesiasticas dignitates, si electi canonice fuerint, libere + admittendos. Datum apud Urbemveterem, viii. Idus Augusti, Pontificatus + nostri anno quinto". +</p> +<p> +What the result of the legate's condemnation may have been we do not +know; what is certain is, that four years later Honorius III. found it +necessary to condemn, by his own authority, the same abuse. His letter +to the Irish clergy runs as follows (<i>Theiner</i>, <i>n.</i> 55, <i>p.</i> 23): +</p> +<p class="quote"> + "Honorius Episcopus etc. Dilectis filiis Clero Ybernensi, salutem + etc. Sicut ea, que rite ac laudabiliter fiunt, decet per Sedem + Apostolicam roborari, ut solidius in sui roboris firmitate consistant, + sic ea, que temere ac illicite presumuntur, infirmari convenit per + eandem, ne processu temporis robur indignae firmitatis assumant. + Sane nostris est jam frequenter auribus intimatum, quosdam Anglicos + inauditae temeritatis audacia statuisse, ut nullus clericus de + Ybernia, quantumcunque honestus et litteratus existat, ad aliquam + dignitatem ecclesiasticam assumatur: Nolentes igitur tantae + presumptionis et iniquitatis abusum sub dissimulatione transire, + statutum hujusmodi, omni juris et honestatis auxilio destitutum, + presentium auctoritate decernimus irritum et inane, districtius + inhibentes, ne quis vel inherere illi, vel decetero simile attemptare + presumat. Nulli etc. nostrae constitutionis et inhibitionis etc. + Si quis etc. Datum Laterani vi. Kalendas Maii P. n. an. octavo". +</p> +<p> +Thus did the Roman Pontiffs resist this attempt to enslave the Irish +Church. +</p> + +<hr /> + +<div style="height: 4em;"><br /><br /><br /><br /></div> + +<h2> + FOOTNOTES. +</h2> + +<p class="foot"> +<a name="note-1"><!--Note--></a> +1 (<a href="#noteref-1"><small>return</small></a>)<br /> +<i>Ireland, her present condition, and what it might be.</i> +By the Earl of Clancarty. Dublin: 1864. +</p> + +<p class="foot"> +<a name="note-2"><!--Note--></a> +2 (<a href="#noteref-2"><small>return</small></a>)<br /> +Ed. Reuss, "<i>Die Geschichte der heiligen schriften, N. T.</i>". +Brunswick, 1853, pag. 458. +</p> + +<p class="foot"> +<a name="note-3"><!--Note--></a> +3 (<a href="#noteref-3"><small>return</small></a>)<br /> +<i>View of Europe during the Mid. Ages.</i> +</p> + +<p class="foot"> +<a name="note-4"><!--Note--></a> +4 (<a href="#noteref-4"><small>return</small></a>)<br /> +Speech of O'Hagan on the trial of F. Petcherine. +</p> + +<p class="foot"> +<a name="note-5"><!--Note--></a> +5 (<a href="#noteref-5"><small>return</small></a>)<br /> +See <i>Catalogo di opere Ebraiche</i>, etc., by Gustavo Zaccaria, +Fermo, 1863. +</p> + +<p class="foot"> +<a name="note-6"><!--Note--></a> +6 (<a href="#noteref-6"><small>return</small></a>)<br /> +Erasmus's edition of 1516 was the first <i>published</i> Greek +Testament. Its dedication to Leo X., and its publication at the expense +of the Archbishop of Canterbury, sufficiently disclose to us the +Catholic auspices under which it appeared. In the dedication, which is +dated the 1st of February, 1516, Erasmus commemorates the many glories +of the house of Medici, and especially the zeal of Pope Leo in promoting +religion and literature, and adds: "Quamquam ut ingenue dicam, quidquid +hoc est operis videri poterat humilius quam ut ei dicandum esset quo +nihil majus habet hic orbis, nisi conveniret, ut quidquid ad religionem +instaurandam pertinet haud alii consecretur quam summo religionis +principi et eidem assertori". As regards the Archbishop of Canterbury, +Erasmus writes of him that he deservedly held the post of <i>legate</i> of +his Holiness: "Cui meipsum quoque quantus sum debeo non modo universum +studii mei proventum". +</p> + +<p class="foot"> +<a name="note-7"><!--Note--></a> +7 (<a href="#noteref-7"><small>return</small></a>)<br /> +<i>Hefele</i>, pag. 157, and <i>Gomez</i>, pag. 38. +</p> + +<p class="foot"> +<a name="note-8"><!--Note--></a> +8 (<a href="#noteref-8"><small>return</small></a>)<br /> +Pag. 140, seq. +</p> + +<p class="foot"> +<a name="note-9"><!--Note--></a> +9 (<a href="#noteref-9"><small>return</small></a>)<br /> +Chap. xxi., pag. 522. +</p> + +<p class="foot"> +<a name="note-10"><!--Note--></a> +10 (<a href="#noteref-10"><small>return</small></a>)<br /> +See Brunet. <i>Manuel de libraire</i>, Brux. 1888, tom. 2, +pag. 444. +</p> + +<p class="foot"> +<a name="note-11"><!--Note--></a> +11 (<a href="#noteref-11"><small>return</small></a>)<br /> +St. Jerome, <i>Prologus Galeatus</i>. +</p> + +<p class="foot"> +<a name="note-12"><!--Note--></a> +12 (<a href="#noteref-12"><small>return</small></a>)<br /> +<i>Isaias</i>, xxxiv. 4 <i>Id.</i>, xl. 26. <i>Id.</i>, xlv. 12, <i>Jer.</i>, +xxxiii. 22. <i>Dan.</i>, viii. 10. +</p> + +<p class="foot"> +<a name="note-13"><!--Note--></a> +13 (<a href="#noteref-13"><small>return</small></a>)<br /> +<i>Ps.</i>, cxlviii. 2. III. <i>Kings</i>, xxii. 19. II. <i>Paral.</i>, +xviii. 18. +</p> + +<p class="foot"> +<a name="note-14"><!--Note--></a> +14 (<a href="#noteref-14"><small>return</small></a>)<br /> +Shirley's royal and other historical letters illustrative +of the reign of Henry III., vol. i., pag. 4. +</p> + +<div style="height: 2em;"><br /><br /></div> + +<div class="bbox"> +<p><b>Transcriber's Notes:</b></p> + +<p>Minor obvious typographic errors have been corrected.</p> + +<p>Inconsistencies in the usage of capitalization, accents and ligatures +are preserved as printed.</p> + +<p>A table of contents has been added for the convenience of the reader.</p> + +</div> + +<div style="height: 6em;"><br /><br /><br /><br /><br /><br /></div> + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of The Irish Ecclesiastical Record, +Volume 1, March 1865, by Various + +*** END OF THIS PROJECT GUTENBERG EBOOK IRISH ECCLESIASTICAL RECORD *** + +***** This file should be named 36883-h.htm or 36883-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/6/8/8/36883/ + +Produced by Bryan Ness, David Garcia and the Online +Distributed Proofreading Team at http://www.pgdp.net (This +file was produced from images generously made available +by The Internet Archive/Canadian Libraries) + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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