Volume 20 — Footnotes

1.

We say “indefinite,” because this virtual sphere in its continuous expansion wanes away insensibly, and has no definite limiting surface.

2.

That the matter of a primitive element is mathematically unextended will be rigorously proved in the next following articles.

3.

“A Speculation touching Electric Conduction and the Nature of Matter.” Philos. Magazine, 1844, vol. xxiv. p. 136.

4.

The Catholic World, August, 1874, p. 584.

5.

He says: “What do we know of the atom apart from its force? You imagine a nucleus which may be called a, and surround it by forces which may be called m: to my mind the a, or nucleus, vanishes, and the substance consists in the powers of m. And, indeed, what notion can we form of the nucleus independent of its powers? What thought remains on which to hang the imagination of an a independent of the acknowledged forces?” We answer that there remains the inertia, the passivity, and the local position, which are not the property of the m, but of the a. The a, even according to Faraday, is the real centre of a sphere, and therefore it cannot vanish while the sphere exists, except inasmuch as it must be conceived without bulk, according to the theory of simple elements which he adopts.

6.

Opusc. De Principiis Naturæ.

7.

Aliquid esse semper et ubique potest intelligi dupliciter. Uno modo, quia habet in se unde se extendat ad omne tempus et ad omnem locum, sicut Deo competit esse ubique et semper. Alio modo, quia non habet in se quo determinetur ad aliquem locum vel tempus. Summa Theol., p. 1, q. 16, a. 7.

8.

Universale est ubique et semper; materia etiam prima, quum sit in omnibus corporibus, est ubique. Neutrum autem horum est Deus. Ergo esse ubique non est proprium Dei.—Ad primum dicendum, quod universale et materia prima sunt quidem ubique, sed non secundum idem esse. Summa Theol., p. 1, q. 8, a. 4.

9.

Questi che mai da me non fia divizo.

10.

Formerly September was the 7th month.

11.

This is the title of a remarkable poem by the Rev. John Keble, unpublished until after his death.

12.

Dr. Irons, in his book entitled New Legislation for the Church: Is it needed? says: “The most discreditable because the most insincere of all the pleas for new legislation is the cry that the ritualists are encouraging popery amongst us. To say that we are in danger of becoming papists is about as rational as to say that we are becoming ‘Plymouth Brethren,’ ” (one of the many new sects which have sprung up of late years in England).

13.

At a meeting of a High Church society, called the English Church Union, recently held, a member of this Low Church association who was present rose and informed the assembly that that body further existed “for the purpose of teaching the bishops the law”—a statement which must have been interesting to the Bishop of Lichfield and his two coadjutor-bishops who were present.

14.

Upon this the Times remarks: “There can be no department of administration ... without a large deposit of discretionary powers in the best hands that can be found. The Church of England has always had to submit to that law, for it sees its prelates appointed alternately by the opposite political and religious sides, and has had to see the ecclesiastical patronage of populous counties bestowed for a whole generation on men of one school, and then as long on men of the other.” Could any words more graphically depict the shuttlecock existence of Anglican ecclesiastical arrangements than these?

15.

See Peace through the Truth, by the Rev. F. Harper, S. J., whose words we occasionally venture to adopt, as expressing so much more completely the state of the case than could be done by any of our own: “In the authorized formularies of the Church of England there is only one single instance in which confession is distinctly alluded to, namely, in the Service for the Visitation of the Sick.” But let us hear what is said by the great Anglican authority, Archbishop Whately, with regard to the rubric to which we refer, his work being a text-book which nearly every Anglican bishop recommends to his candidates for ordination. After quoting Marshall and Potter as authorities in his favor, he says: “No authority can be urged from thence for the applying of God's pardon to the conscience of a sinner, or for absolving him from any otherwise than from the censures of the church,” (Whately on the Common Prayer, ch. XI., sec. 5, p. 430, London, 1840). And the late Bishop of London, Dr. Blomfield, in one of his charges (1842) speaks of auricular confession as “a practice wholly unknown to the primitive church, one of the most fearful abuses of that of Rome, and the source of unspeakable abominations.” From all which it ought to be clear to Anglicans themselves that, if they would find authorized confession and valid absolution, they must seek it elsewhere than from the self-authorized confessors of their own communion.

16.

F. Harper.

17.

See “Our Paris Letter” in the Church Times for June 12, 1874, which might be fitly described as two closely printed columns of exasperating mendacity.

18.

We are told that “one striking feature of the evening as regards the tone pervading the assemblage was the manifest repudiation of the idea ... that, if the bill were pressed, the extreme men would secede and free the church from their annoying presence.” When Mr. Hillyard, of S. Lawrence's, Norwich, who presented himself as one of the “extremest of the extreme,” told how a parishioner of his had said to him, “Sir, if fifteen years ago there had been such services and spiritual privileges at S. Lawrence as there are now, I should never have turned Roman Catholic,” he “fairly brought down the house.” The idea of “sorrowful departure,” ... when referred to by one of the speakers, was received with shouts of derisive laughter. Another clergyman stated that he had “reconciled a great number of Roman Catholics to the church” (!), which announcement was received with “great cheering.”

19.

And Mr. B., moreover, would be able for his part to appeal to the “Black rubric” (so named by the Tractarians), and which is appended to the Communion Service, and Art. XXVIII. The former, apologizing for the order contained in the office for communicants to receive kneeling, declares that “thereby no adoration is intended or ought to be done, either unto the sacramental bread or wine there bodily received, or unto any Corporal Presence of Christ's natural Flesh and Blood. For the sacramental bread and wine remain still in their very natural substance, and therefore may not be adored (for that were idolatry to be abhorred of all faithful Christians).” Article XXVIII. declares that “Transubstantiation cannot be proved by Holy Writ; but it is repugnant to the plain words of Scripture, overthroweth the nature of a sacrament, and hath given occasion to many superstitions.... The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.”

20.

Mr. H. Wilberforce.

21.

“As the Church of Jerusalem, Alexandria, and Antioch have erred, so also the Church of Rome hath erred, not only in their living and manner of ceremonies, but also in matters of faith.”—Art. XIX., Book of Com. Prayer.

22.

“Ludens in orbe terrarum,” Prov. viii. 31.

23.

Animorum nulla in terris origo inveniri potest, nihil enim est in animis mixtum atque concretum, aut quod ex terra natum atque fictum esse videatur nihil ne aut humidum quidem, aut flabile, aut igneum. His enim in naturis nihil inest, quod vim memoriæ, mentis, cogitationis habeat, quod et præterita teneat, et futura provideat, et complecti possit præsentia: quæ sola divina sunt; nec invenietur unquam unde ad hominem venire possint, nisi a Deo. Singularis est igitur quædam natura atque vis animi, sejuncta ab his usitatis notisque naturis.—Tusc. Quæst, lib. 1, c 27.

24.

Laguile, in his History of Alsace, regards these apostles as the real disciples of S. Peter. He finds a proof of it in the writings of S. Irenæus (who lived in the IIId century), which allude to the churches of Germany.

25.

An old tradition attributes the foundation of this château to the Emperor Maximin, and declares that the rotunda was formerly consecrated to the worship of the pagan divinities. This rotunda was destroyed in 1734. An inn now stands on the spot.

26.

This abbey, at a later day, adopted the rule of S. Benedict, and in the VIIIth century became of great importance, being rebuilt and endowed by Duke Garnier.

27.

The remains of St. Deodatus have been preserved in this church. Formerly they were borne in procession with great pomp around Ebersheim-Münster on the 19th of May, the festival of this saint.

28.

S. Odile was particularly attached to Ebersheim-Münster. After the foundation of the Convent of Hohenbourg she appointed the abbot director of her community, and made to it some donations on condition that some of the monks of Ebersheim-Münster should celebrate divine service at Hohenbourg on certain festivals, and the abbot himself on the Nativity of the Blessed Virgin Mary. Déobald, Abbot of Ebersheim-Münster, had the particular confidence of Charlemagne. He travelled with him to Saxe in 810.

29.

The remains of Adalric were, long after his death, removed from Hohenbourg to Ebersheim-Münster, and were for a long period venerated by the pilgrims.

30.

Chroniclers speak particularly of the wonderful beauty of Odile's fair locks.

31.

“If Pilatus wears his hood The weather surely will be good; But if Pilatus dons his sword, Then rain will soon be the award.”

32.

“To the fidelity and courage of the Swiss.”

33.

See Spelman's History and Fate of Sacrilege.

34.

Les Premières Civilisations: Études d'Histoire et d'Archéologie. Par F. Lenormant. Paris.

35.

Cf. Isaias xxxix. 1.

36.

Renan, Livre de Job, Introd., p. lxiii., 1860.

37.

Lenormant, Premières Civilisations, tom. ii. p. 21.

38.

See Genesis. x. 10.

39.

Cf. Isaias xxxvii. 38.

40.

Is. xlvi. 1.

41.

This is the value of the ideographic sign by which the abode of the dead is designated. It also bears two other names, which are of great importance, as proving that the Semites, far from borrowing from the Greeks their belief in another life, have, on the contrary, furnished the latter with the names which they have bestowed on the regions of the departed. In the poem of the descent of Istar into hell this region is, in fact, denominated Eribus, probably meaning “the house of darkness,” from Ereb, “evening,” from whence the Erebus of the Greeks; and bit edie, “the house of the eternities,” from ed, “eternity,” from whence comes doubtless the Greek Hades. The etymology αίδης is not historical, and may easily be an arbitrary invention. Acheron, also, seems very probably derived from Acharon, the West, the place of darkness, the land of the dead. (See Talbot, Transactions of the Society of Biblical Archæology.)

42.

Prem. Civ. The original text of this poem is given in Choix de Textes Cuneiformes, pp. 100, 105.

43.

Transactions of the Soc. of Bibl. Archæol. vol. i., p. 107, and partially translated by Lenormant, Prem. Civ.

44.

See the two articles by M. Renan upon, or rather against, the “Expédition en Mesopotame” of M. Oppert, in the Journal des Savants, 1859.

45.

“Let my mouth be filled with thy praise, alleluia, that I may sing, alleluia; my lips shall greatly rejoice when I shall sing to thee, alleluia, alleluia.”

46.

The Germans call a graveyard God's acre.

47.

A street of that name.

48.

The old man.

49.

Tiberius' leap.

50.

New American Cyclopædia, v. Spiritualism.

51.

The Strada di Toledo, where the maskers assemble, and the combats with confetti take place during the Carnival.

52.

Bals masqués.

53.

The name of the place where large public and private balls are given by the Neapolitan nobility, to whom one must belong to have the right to subscribe.

54.

Thursday before Lent.

55.

The girls.

56.

An enclosure planted with maize, vines, and orange-trees.

57.

“That is, Dennis O'Flinn, with whom was this book during a year, namely, from the seventh month of the year 1815 to the eighth month of the year 1816, i.e., viz., D. O'F., of Shandon Street, in Cork, of Great Munster, and that put it carefully in this form, as say the stanzas above.”

58.

The writer acknowledges his indebtedness to Mr. James O'Farrell for this translation and other valuable assistance.

59.

Pronounced Karr.

60.

The Lay of the Last Minstrel, canto i. st. vi.

61.

History of Westmoreland and Cumberland, Introd.

62.

“In world is naught, nature has wrought, that shall stay. Therefore serve God, keep well the rod, thy fame shall not decay.”

63.

The chronicles do not say how she passed her time at Brisgau. They merely state that she lived there about a year as a hermitess and mendicant.

64.

S. Attale became the superior of the chapter of S. Etienne at Strasbourg, founded by her father and composed of thirty canonesses. She lived to a good old age, and died in the odor of sanctity, her soul wafted to heaven by a troop of angels and their Queen. Her feast is celebrated at Strasbourg on the 3d of December.

65.

S. Eugénie succeeded S. Odile as abbess of Hohenbourg, and died in 735. She was buried in the Chapel of S. John, and her tomb remained entire till the Lutheran soldiers of Mansfeldt broke it open in 1622. Her relics were collected by the clergy, and afterwards restored to the convent. Later, the Swedes cast them to the winds. Only a portion is preserved at Oberehnheim, and still exposed on her festival, Sept. 16. S. Gundeline became the second abbess of Niedermünster. Her remains were once in a shrine of silver beside the grand altar, but were mostly lost in the Thirty Years' War. What remain are at Einsiedeln.

66.

Roswinde, who had renounced the world before the Monastery of Hohenbourg was erected, lived holily under the direction of her sister. She was buried in the chapel of SS. Peter and Paul. The name of S. Roswinde is found in an ancient litany formerly chanted in the Diocese of Strasbourg.

67.

To endow this monastery with relics, he made a pilgrimage to Rome. Pope Adrian I. gave him the bodies of S. Sophie and three other saints, which he solemnly enshrined at Eschau. He died March 20, 783, and was buried at Eschau. He is revered as a saint.

68.

This chalice was still at Hohenbourg in 1546. All the chronicles declare that no one could ever tell of what it was composed. The Abbey of Hohenbourg had a chalice on its coat-of-arms.

69.

Probably about the year 720. The year is disputed. A popular legend says she lived to be one hundred and three years old, which would make the year of her death 760.

70.

This will is to be found in the Histoire de l'Eglise de Strasbourg, by Grandidier.

71.

This precious work was carefully preserved in the Library of Strasbourg until the late siege. It is greatly to be hoped that it was transferred to a place of safety, and did not share the fate of that noble library. The manuscript throughout is by the hand of Herrade. It is composed of three hundred and twenty-four leaves of parchment. It is especially interesting because it shows the state of the sciences and literature, the manners, and the public and private usages of the XIIth century. This work is a systematic collection of extracts taken from ecclesiastical history and from the fathers, mingled with reflections and observations on astronomy, geography, philosophy, history, and mythology, naturally introduced by the subject the author is treating of. To these are joined the poems of Herrade. It is illuminated with naïve and charming miniatures. This work is dedicated by the illustrious abbess to her spiritual children. She explains in the preface, written in prose, the object she had in view in undertaking it. “Like a bee,” she says, “I have amassed in this book the honey drawn from the sacred and philosophical writings, that I may form a honey-comb to delight you and lead you to honor our Lord and the church. Seek herein an agreeable food for the soul, refresh hereby your fatigued minds, that you may always be occupied with your heavenly Spouse,” etc., etc. She then enters upon the work. After speaking of God and his attributes, the angels and their fall, she comes to the creation, discusses man before and after his fall, passes in review the Old Testament in its relations with the New, with the history of the human race, the development of the arts, sciences, and philosophy. She comes finally to the mystery of the Redemption, to which she joins the genealogy of our Saviour, traced upon a mysterious tree planted by the Divinity. She gives an account of the life, miracles, teachings, and parables of Christ. Then follow numerous extracts from the Acts of the Apostles, to which are annexed very curious paintings. The history of the Roman emperors is naturally connected with the development of the Christian Church, and there are ingenious miniatures representing allegorically the virtues of the faithful followers of Christ, the hideousness of sin, the vanities and temptations of the world, the assaults of hell, and the means we should use to oppose them. Finally, Herrade represents, in a series of considerations and paintings, the dignities, rights, and obligations of the ecclesiastical state. This work, by the Abbess of Hohenbourg, is the production of a thoughtful mind, and is one that required much time. She very carefully indicates the numerous and authentic sources whence she draws her materials. Herrade has also left a list of all the popes from S. Peter to Clement III., and several astronomical works, which also are, or were, in the Library of Strasbourg.

72.

The relics of S. Odile venerated in other places are not of our saint. There are three other saints of that name—one a companion of S. Ursula; a second, Abbess of Hohenbourg in the XIth century; and a third, who was a widow of Liege.

73.

See Silliman's Principles of Physics, n. 20.

74.

The word “matter” ordinarily signifies “material substance”; but among philosophers material substance is that in which one of the constituents is the matter, the other being the form. Physicists also take the word “matter” in the sense of one of the constituents of material substance, whenever they distinguish the matter from the active power of matter. We are surprised to find that Father Tongiorgi denies in his Cosmology (n. 102, 103) that the primitive atoms are constituted of matter and form. Of what, then, are they constituted? He replies that those atoms have no constituents. “Philosophers,” he says, “ask what are the constituents of the atoms; and we answer that constituents of the atoms there are none, whether with regard to their essence or to their quantity”—Quæstionem proponunt philosophi quœnam sint constitutiva atomorum. Cui respondemus, constitutiva atomorum nulla esse, nec quoad essentiam, nec quoad quantitatem (n. 119). This is a curious doctrine indeed; for it admits that a thing may be constituted without constituents, and not only ignores the metaphysical analysis of the primitive being, but implicitly declares it to be absurd. That all created substance essentially consists of act and potency we have shown in The Catholic World for March, 1874, p. 824.

75.

We propose to treat this question separately.

76.

The Catholic World.

77.

Itaque ubi habetur distinctio unius ab altero, ibi habetur unitatum pluralitas, seu multitudo, etiamsi quæ distincta sunt, unita sint, atque adeo communi termino copulentur, ut in continui partibus contingit.—Cosmol., n. 174.

78.

Cosmol., n. 59.

79.

Mysterium philosophicum; est hæc difficultas in qua ratio plus probat, quam possit intelligere; plus objicit, quam possit solvere.—Goudin, Philos.

80.

Quando dicitur continuum esse divisibile in partes in infinitum divisibiles, hoc intelligendum est mathematice, non physice; id est considerando, quantitatem præcise secundum se, ut eam sumit mathematicus, non vero ut est proprietas formæ corporeæ, sicut eam considerat physicus; nam perveniri tandem posset ad partem ita minimam, ut minorem nulla forma naturalis pati posset. Attamen, mathematice loquendo, in illa minima parte adhuc essent duæ medietates, et in illis duabus medietalibus aliæ medietates, et sic in infinitum.—Ibid.

81.

A childish amusement resorted to the evening of the first Sunday in Lent, as a kind of supplement to the Carnival.

82.

Carey's Dante.

83.

A prolongation of the Carnival peculiar to Milan, where it lasts four days longer than elsewhere.

84.

Claudio Monteverde, an Italian musician, born at Cremona in 1565; died at Venice in 1649. The age of modern music can easily be computed.

85.

Résumé Philosophique de l'Hist. de la Musique. Par M. Fétis.

86.

Dictionnaire de Plain Chant, art. Tonalité.

87.

We were surprised to find that we had written “diminished” seventh for the chord Sol, Si, Re, Fa, in our last article. The accompanying example, however, showed our meaning, and, for musicians, corrected the error.

88.

We would also like to know why “church music” introduced by composers into their operas is so unlike the music they have composed for the church.

89.

A marked characteristic of Gregorian chant, Rousseau, in his Essai sur l'Origine des Langues, examining the influence of music, observes: “Thus melody, beginning to be less adherent to speech, took, insensibly, a separate existence, and music became more independent of the words. As a consequence, little by little those prodigies which it had produced while it was only the accent and the harmony of poetry, and which gave to it that power to subdue the passions which it would in the future exercise only upon the reason, ceased.”

90.

“And when they had said a hymn, they went forth unto the Mount of Olives.” “Id est, hymno cantato,” says Estius; and also S. Augustine: “Ubi non est cantus, non est hymnus;” and S. Chrysostom: “Hymnum cecinit, ut et nos similiter faciamus.” Suppose the Passion to have taken place in our day, would our Lord and his disciples have sung their “Communio” à la Mozart, alla Palestrina, or in the style of Gregorian Chant? “Et nos similiter faciamus.”

91.

Come to his assistance, all ye saints of God; meet him, all ye angels of God; receive his soul, and present it before the Lord. May Jesus Christ, who called thee, receive thee, and may the angels conduct thee to the bosom of Abraham.

92.

Eternal rest grant unto them, O Lord! and let perpetual light shine upon them.

93.

May the angels conduct thee to paradise; in thy coming may the martyrs receive thee and lead thee into the holy city Jerusalem. May the chorus of angels receive thee, and with Lazarus, once poor, mayest thou obtain eternal rest.

94.

Bothwell: A Tragedy. By Algernon Charles Swinburne. London: Chatto & Windus. 1874.

95.

Alexander the Great: A Dramatic Poem. By Aubrey de Vere. London: H. S. King & Co. 1874. New York: The Catholic Publication Society.

96.

Brownson's Review, July, 1874, pp. 301, 304.

97.

Some of Des Cartes' works were, however, required to be corrected, and placed on the Index with that note.

98.

Défense de l'Ontologisme, p. 1.

99.

De Orig. Idearum, art. v. obj. 3.

100.

Catholic World, vol iii. p. 294.

101.

Meaning the understanding.

102.

Ib. p. 519.

103.

Ib. p. 520.

104.

Ib. vol. iv. p. 660.

105.

Carlyle, French Revolution, vol. i.

106.

Neapolitan for a nervous attack.

107.

Catholic Orthodoxy. By Rev. Dr. Overbeck.

108.

The Elements of Molecular Mechanics. By Joseph Bayma, S.J., Professor of Philosophy, Stonyhurst College. London and Cambridge: Macmillan and Co. 1866.

109.

The Catholic World, August, 1874, p. 581.

110.

The Elements of Molecular Mechanics, pp. 28, 29.

111.

Tongiorgi, Cosmol., n. 53.

112.

In olden times it was the custom to ring on the chimes the hymns of the church, not the worldly or vulgar airs now too often heard.

113.

On the Manners and Customs of the Ancient Irish: A series of Lectures delivered by the late Eugene O'Curry, M.R.I.A., Professor of Irish History and Archæology in the Catholic University of Ireland, etc., by W. K. Sullivan, Ph.D., Secretary of Ireland, etc. Edited, with an Introduction, Appendixes—the Royal Irish Academy, Professor of Chemistry to the Catholic University, etc. 3 vols. London: Williams & Norgate. (New York: Sold by The Catholic Publication Society.)

114.

Harps.

115.

Otherwise known as Finn McOoul, General of the Militia of Ireland a.d. 283.

116.

Oghams.

117.

Félempesi, La Vérité toute Entière, p. 173.

118.

Jourgniac, Thirty-eight Hours in the Abbaye.

119.

Mme. de Montasson, second wife by a morganatic marriage of the late Duke of Orleans, Egalité's father.

120.

“Until the day dawn and the day-star arise in your hearts.”—2 S. Peter i. 19.

121.

The technical term for a scarlet coat (worn by fox hunters) when it has seen service, and the tails have become pink through exposure to the weather.

122.

Saturday Review, Feb. 21, 1874, art. “Highland Constituencies.”

123.

“Welch eine höchst weise Einrichtung! Wie glücklich ist Russland vor vielen Römisch-Katholischen Ländern!”—Hupel, “Die kirchliche Statistik von Russland,” in the Nordische Miscellanien, part xi., Riga, 1786, p. 88.

124.

First Series, vols. iii-vii.

125.

See Pékarski, Learning and Literature in Russia under Peter the Great. (In Russian) St. Petersburg, 1862. Vol. ii., pp. 469-481.

126.

Amongst the various writings in which Prokopovitch develops this thought might be noticed one which has for its title An Historical Disquisition on the quality of pontiffs or high-priests of idol-worship possessed by the Roman emperors, both pagan and Christian; for what reason, and in what sense they possessed it, and whether, in the Christian law, Christian sovereigns can be called Bishops and Pontiffs, and in what sense. St. Petersburg, 1721. See Pékarski, op. cit., vol ii., p. 519.

127.

Mgr. Plato, Orthodox Doctrine; or, Christian Theology Abridged. (In Russian) St. Petersburg, 1st ed., 1765; 2d ed., 1780.

128.

See “The Act of Succession to the Throne of Russia,” April 5, 1797, Compl. Coll., Vol. xxiv. (17,910).

129.

See the Ukases of the 3d Nov., 1798 (18,734), and of the 11th Dec., 1800 (19,684). See also on this subject our book: The Popes of Rome and the Popes of the Oriental Church. London: Longmans, 1871, pp. 78-81.

130.

La Russie sera-t-elle Catholique? Par le Père J. Gagarin, S.J. Paris: Douniol, 1856.

131.

See the Ukases, Nos. 18,734 and 19,684.

132.

In the eastern provinces of the Russian Empire the Mahometans carry on an active propagandism at the expense of orthodoxy.

133.

Code of the Laws of the Russian Empire, vol. xiv. “Statute for the Prevention and Extirpation of Offences against the Faith,” Arts. 92 and 97. Ed. 1857, pp. 18, 19.

134.

To mention only the Panslavists, whose formula is well known: “Orthodoxy and nationality are synonymous.” If all Russians thought the same, the Catholics might spare themselves the trouble of any further controversy.

135.

Réglement ecclésiastique de Pierre le Grand, etc., part i., p 16. Paris: Library of the Bibliographical Society, 75 Rue de Bac, 1874.

136.

“The emperor, as a Christian sovereign, is the supreme defender and protector of the dogmas of the dominant faith, the guardian of orthodoxy and of all that concerns good order in the holy church.”—Code of the Laws of the Russian Empire; Fundam. Laws, art. 42, ed. 1857, p. 10.

137.

We have it from an authentic source that the emperor had had made for himself, for this purpose, a set of (sacerdotal) vestments of sky-blue velvet, and was so bent upon carrying out his intention that his principal favorite, Count Rostoptchin, only succeeded in dissuading him by reminding him that he had been twice married, and was therefore, according to the canons of the church, disqualified for offering the Holy Sacrifice.

138.

Father Gruber, General of the Jesuits, who was in great favor with Paul, presented to the czar a project for reunion. By command of the czar the Archimandrite Eugenius (Volkhovichinoff), afterwards Metropolitan of Kieff, published in 1800 an answer to this project, in the form of a canonical dissertation, On the Authority of the Pope. See The Russian Clergy, by Père Gagarin, S.J., pp. 118, 119. It appears that this affair was under consideration for several years, and even in the reign of Catherine II. And in fact Hupel, in a note of the manuscript in which we found the opening passage of this essay, mentions the rumors read by the newspapers that a complete (pollige) reunion of the Russian with the Catholic Church was about to be accomplished, and attributed these same rumors to the ex-Jesuits. Hupel wrote in 1736. See op. cit. p. 88, note.

139.

Schnitzler (J. L.), Histoire intime de la Russie sous les Empereurs Alexandre et Nicolas, Paris, Renouard, 1847, vol. i., note xiii.; Dispositions religieuses de l'Empereur Alexandre, p. 463, note xi.; La Sainte Alliance et Mme. de Krudener. See also a writing by the Protestant pastor, Empaytaz, Notice sur Alexandre, Empereur de Russie. Geneva, 1828.

140.

We have endeavored to elucidate this point of history, without having arrived at any definite result; we have some reason to believe that all which was known of the last days of the Emperor Alexander has not been made public. The notes which we had collected upon this subject would here be out of place.

141.

It was in consequence of this event that, not long afterwards, appeared the two works, respectively entitled Persécutions et souffrances de l'Eglise Catholique en Russie. Par un ancien Conseiller d'Etat en Russie (le Comte Arsène d'Harrer) Paris: Gaume, 1842; and Vicissitudes de l'Eglise Catholique des deux rites en Pologne et en Russie. Par le P. Theiner, prêtre de l'Oratoire. The French edition of this last work appeared in 1842, preceded by a remarkable introduction from the pen of Count de Montalembert. Paris: Sagnier and Bray.

142.

Statute for the prevention and extirpation of offences against the faith, Code, etc., vol. xiv., ed. 1857, art. 97, p. 19.

143.

See Description of the Country Clergy in Russia (Paris, Franck, 1858); The Russian Clergy (in Russian), Berlin, 1859; Of the Organization of the Ecclesiastical Schools in Russia (in Russian), Leipsic, Wagner, 1863; Of the Orthodox Clergy, Black and White, in Russia (in Russian), Leipsic, Wagner, 1866; the Père Gagarin on The Russian Clergy (London, Burns & Oates, 1872); Eckardt, Modern Russia (London, 1870), etc., etc.

144.

Schédo-Ferroti, La Tolérance et le Schisme Religieux en Russie. Berlin: Behr, 1863, pp. 292, 293.

145.

Id., ib., p. 293.

146.

The reader will find in the Réglement Ecclésiastique, just brought out in Paris, the passage to which we allude (p. 192, note).

147.

Schédo-Ferroti (op. cit., pp. 328 and 318).

148.

During the last few years endeavors have been made to raise the status of the Russian clergy, and although it remains fundamentally the same, the government has given proof of no less good will than intelligence in its endeavors. In fact, terrible reprisals are in store for the upper classes whenever the people shall have lost all faith.

149.

Note from the Author. Curragh Chase, Adare, Ireland, Nov. 24, 1874. Rev. and Dear Sir: The public has taken recently such deserved interest in the Memoir and Letters of Sara Coleridge that it has struck me that the last of the letters which I wrote to her before making my submission to the Catholic Church, in which I stated fully my reasons for taking that step, might be of use to many enquirers. Readers of Sara Coleridge's Letters have often asked me, “But where is your part of the correspondence?” They may perhaps be glad to read at least one of those letters, to which many of hers were replies. That letter I send you, with some preliminary remarks, this day, by book-post. It is quite at your service, if you think it worth publishing in The Catholic World.... I remain very truly yours, Aubrey de Vere.

150.

This statement is ambiguous. There are doubtless many persons, who have been brought up Catholics, who have never formally renounced the Catholic profession, and who are ready to declare their belief of many Catholic doctrines, but who doubt or disbelieve some one or more articles of faith, and have ceased to give unreserved allegiance to the authority of the church. Such persons have lost faith, and are not really Catholics, though they may call themselves by the name, and still enjoy some of the rights of members of the church. But every baptized member of the church has, at least, the habit of faith, if he has not destroyed it by a contrary act, i.e., by a formal sin against faith.—Ed. C. W.

151.

Lehrbuch der Universalgeschichte, von Dr H. Leo, 3d edit., vol. i. pp. 13, 14.

152.

As a case in point, we may cite the law of the Pontifical States, which leaves the regulation of marriage among Jews to their own synagogue.

153.

O Virgin Mother, daughter of thy Son!

154.

Following of Christ, book iii. chap. v.

155.

The History of New South Wales. With an account of Van Diemen's Land, New Zealand, Port Phillip, Moreton Bay, and other Australasian settlements. By Roderick Flanagan. 2 vols. London: Sampson Low. 1862. Reminiscences of Thirty Years' Residence in New South Wales and Victoria. With a supplementary chapter on transportation and the ticket-of-leave system. By R. Therry, Esq., late one of the judges of the Supreme Court of New South Wales. London: Sampson Low. 1863.

156.

See The Catholic World for March, 1874, p. 828.

157.

See The Catholic World for March, 1874, p. 831.

158.

By a strange irony of fate the same grotesque coat he had worn on the feast of the Etre Suprême exactly six weeks before!

159.

Shea.

160.

Narrative of Father Memôré.

161.

With regard to the Anglican clergy, it may be observed that the state church of England is almost entirely for the benefit of the aristocracy, which sees its younger sons enter her “orders” all the more gladly because their subsistence is thus provided for without the patrimony of the head of the family being much diminished—the children of the aristocracy thus aiding to maintain an institution to which in a great measure its influence is owing. As to the German Protestant clergy, they are neither so influential nor so respected as the Anglican.

162.

“Sir Galahad.”

163.

Martinet, L'Emmanuel, ou le remède à tous nos maux. Paris; Lecoffre. 1850.

164.

Schédo-Ferroti, op. cit. ch. xv. p. 293.

165.

It is not without reason that we insist upon this circumstance of being in contact with the people. If indeed the Russian Church were to unite herself to the Catholic Church, and the latter, following the toleration granted to the united Greeks, allowed the secular Russian clergy liberty to marry, the inconveniences we have noticed would be less felt, for the reason that, besides the fact that the Catholic Church would merely permit—never, either directly or indirectly, compel—priests to marry, there would always be a regular and celibate clergy side by side with the secular and married priests, and equally with them in contact with the people. However, the barrenness in apostolic labors, and the inferior condition of all the Christian communities of Oriental rite among whom a married priesthood is permitted, oblige us to recognize in this permission a simple concession to human frailty; and their condition is a powerful argument in favor of the immense advantages, if not of the moral necessity, of ecclesiastical celibacy.

166.

Tennyson, Poetical Works, “Sir Galahad.”

167.

Schédo-Ferroti, op. cit. p. 293.

168.

Schédo-Ferroti, op. cit. pp. 295, 296.

169.

There are times, in the history of nations, when the moral necessity of certain institutions in the Catholic Church makes itself felt, even by the most incredulous. It is in Germany, as is well known, that the ecclesiastical law of the celibacy of priests has been most eagerly attacked; and it is from Germany that has come to us the most splendid apology for the firmness displayed by the Catholic Church with regard to this point of discipline. Those priests who are at this moment so valiantly wrestling against persecution and braving the loss of income, braving fines, prison, exile, and death itself—can one suppose they would be equally intrepid, did the existence of a wife and family depend upon their own?

170.

We shall be excused from considering as an universal history of the Orthodox Church certain little manuals which we have found indicated in the catalogues of Russian bibliography. Besides, it is not only of Russia, but of all the countries of the Orthodox communion, that we ask for one single ecclesiastical history like those of Fleury, Rohrbacher, Henrion, the Abbé Darras, etc. (to quote French names only.) The Εκκλησιαστικὴ Ἱστορία (Ecclesiastical History) of Mgr. Mcletius, Metropolitan of Athens (Vienna, 1783-95), cannot certainly be compared to them.

171.

Voltaire, Histoire de Pierre le Grand, part ii. ch. xiv.

172.

In the greater part of the country-places the popes have not been in any seminary at all. They have been taught to read and write, to make themselves acquainted with the ceremonies of the church and the regulations of the czars, and then they have been ordained priests.

173.

Mgr. Eugenius, Historical Dictionary of the Ecclesiastical Writers of the Græco-Russian Church who have lived in Russia. (In Russian) St. Petersburg, 2d. ed., 1827.

174.

We are so far from objecting to the exercise of censure upon writings which treat upon religious matters that, in a note to the Réglement Ecclésiastique (p. 178), we in some sort express a desire for it, even with regard to what is uttered in the pulpit. Only we require as a condition that this censure should be exercised by a competent authority. Now, in Russia it is no longer the bishops, but the state, which, not as protector, but as lord and master of the church, rules and measures the manifestation of religious thought. It is against this illegitimate censure that we contend. Very far removed is the sentiment which bows its head before the religious autocracy of the czars from the submission of the Catholic, who bows before the church because he owns in her a divine authority. The submission of the Catholic is that which is due to the truth and to God. It elevates and ennobles.

175.

We could mention cases in which the pope who wishes to speak to his bishop must fall on his knees at the door, even, of the room, and drag himself along thus to the prelate, to whom he must only speak kneeling.

176.

Statuti Generali ed altri documenti dei Framassoni pubblicati per la prima volta con note dichiarative. Roma: 1874. Rituali Massonici del primo e del trentesimo grado detti di Apprendista e di Cavaliere Kadosh, per la prima volta pubblicati e commentati. Roma: 1874.

177.

The French Reformers were reproached for inserting this article, but it is found in the statutes of the Scottish Rite printed at Naples, the centre of Italian orthodoxy. Perhaps it was left an innocuous relic of bygone servitude, when royal Freemasons insisted on fettering the craft with this clause. But its value was as well understood then as now.

178.

It is also explained, but not at this stage, that the invocation of S. John as patron of the lodges is a deception, Janus being the real protector.

179.

A living member of the French Academy, famous for his anti-Christian writings, on his admission to this grade, struck the Pontifical mask with such violence that the poniard broke and wounded his hand, which he carried bandaged for some time after.

180.

Eugénie de la Ferronays.

181.

October, 1873, p. 707.

182.

See the Elements of Molecular Mechanics, p. 147.

183.

The Catholic World, October, 1874, p. 1.

184.

The Catholic World for September, 1874. p. 729. Mr. Stallo might also see the Elements of Molecular Mechanics, book vi., on the constitution of molecules.

185.

See The Catholic World, March, 1874, p. 757. Also, August, 1874, p. 644 et seq.

186.

See The Catholic World, March, 1874, pp. 764, 765.

187.

Leisure: Its Moral and Political Economy. By Severn Teackle Wallis. Baltimore: Printed by John Murphy & Co.

188.

A fact.

189.

At the incorporation of the Uniates of Lithuania into the Orthodox Church, under the Emperor Nicholas, the Synod of St. Petersburg declared in its celebrated decree of March 5, 1839, as follows: “The solemn confession expressed in the synodal act (of the apostate bishops), that the Lord God our Saviour Jesus Christ is alone the true Head of the only and true church, and the promise of dwelling in unanimity with the most holy orthodox patriarchs of the East, and with the most holy Synod, leaves nothing more to require of the united Greek Church for the veritable and essential union of the faith, and, for this reason, there remains nothing which can oppose itself to the hierarchical reunion” (Persécutions et Souffrances, etc., p. 118). Now, if there existed between the Catholic Church and the Russian Church a veritable doctrinal disagreement with regard to the Procession of the Holy Ghost, the Synod of St. Petersburg, in not requiring of the apostate bishops any retractation on this point, would have been guilty of an inconceivable compromise of the faith. We leave to orthodox Russians the task of defending it. It has been stated also that there is a disagreement between us and the Russians on the subject of purgatory. We here give what we find in the catechism of the late Mgr. Philarete, in use in the schools. We make use of the French translation, which appeared in Paris, with the concurrence of the Russian government and the Synod. Q. “What remark remains to be made respecting the souls of those who have died in the faith, but whose repentance has not had time to bear fruit? A. “That, to obtain for them a happy resurrection, the prayers of those who are yet on this earth may be to them a great assistance, especially when joined to the unbloody sacrifice of the Mass and to the works of mercy, done in faith and in memory of the departed” (Catéchisme détaille de l'Eglise Catholique orthodoxe d'Orient, examiné et approuvé par le Saint Synode de Russie. Paris: Klinsiock, 1851. On the eleventh article [of the Nicene Creed], p. 89).

190.

Ανατολικὴ Ομολογία τῆς χριστιανικῆς πίστεως. The first edition appeared in Latin, at Geneva, in 1629; the second, four years later, in Greek and Latin. The Confession of Cyril-Lucar was inserted by Kimmel in his work Libri Symbolici Ecclesiæ Orientalis. Jenæ, 1843. (Second ed. under the title of Monumenta Fidei Ecclesiæ Orientalis. Jenæ, 1850.)

191.

The title of this tract is, Protestantism and Churches in the East. The cause of its appearance was the pretension of the Church of England—which, not without analogy with the Russian Church, recognized the sovereign of the country as its head, after Jesus Christ—in giving to the East a bishop invested by a mandate of Queen Victoria, with a jurisdiction embracing the whole of Syria, Chaldæa, Egypt, and Abyssinia. Finally, its object is to examine the formula, “No peace with Rome, but union and agreement at any price with the Syrians, the Abyssinians, and the Greeks,” and to prove the absolute impossibility of the Anglican and the Orthodox Churches being able honestly to agree together in point of doctrine. If it be true that, in consequence of the marriage of the Duke of Edinburgh, a great sympathy with the Anglican Church has taken possession of the aristocracy of St. Petersburg, No. 42 of the Tracts for the Times ought to be reprinted in English, translated and printed in Russian, and widely disseminated in the two languages. It is the honesty itself of the two churches which is at stake.

192.

The reader will not take it amiss if he should find here several points already developed in our former essay, The Pope of Rome and the Popes of the Oriental Orthodox Church. (London: Longmans, 1871.) It is almost impossible, in touching upon the same subject, entirely to avoid repetition; and, besides, there are certain ideas which require to be put forward pretty frequently, if they are sufficiently to arrest public attention. Well, then, there is one idea, which we would willingly call the “providential idea” of the times, of so decisive a tendency does it appear to us for hastening the end of the schism and the return of the Græco-Russian Church to Catholic unity. It is the idea to which we now return, and which forms the subject of the entire third chapter of the essay just mentioned. We live in a century of revolutions; now, whilst the Catholic Church, in presence of the general overturning of thrones, dynasties and political constitutions, only strengthens, with her marvellous unity, the powers of her government, the Orthodox Eastern Church is given up defenceless to all the chances of political revolutions, and condemned, in her various branches, to submit to the form of government which these revolutions impose upon her. This fact alone is of a nature to lead back a goodly number of our separated brethren. We have not here to discuss lofty and abstract matters; we have to reflect whether Jesus Christ could thus have given up his church to the mercy of political revolutions. The man of the people, the illiterate, the workman, whose every moment is precious because he must live by the labor of his hands, can decide this question as easily as the theologian, the philosopher, and the statesman. It is a reflection which requires neither study nor any form of reasoning, nor even time; it is an argument self-evident to all—the “popular argument,” which must decide between the Catholic Church and the Orthodox Eastern Communion. After this our repetitions will be treated with indulgence, as will also our inability to make any promise not to recur, even more than once, to this same subject—in short, our desire will be found legitimate that the religious press of every country should make the idea which we have just expressed its own; that it should develop and popularize it, and make it really “the providential idea of the times.”

193.

This patriarch was afterwards deposed on account of his refusal to sign the declaration of the council, and the Sublime Porte was obliged to nominate a successor.

194.

Scarcely was the Patriarch of Jerusalem, Cyril, arrested and imprisoned, before Russia began to take reprisals against the Greek Church.

195.

Expression of the manifesto of the Synod of St. Petersburg, On the Reunion of the Uniates with the Orthodox Church in the Russian Empire, printed by order of the Most Holy Synod of St. Petersburg. Synodal Press, 1839. See Persécutions et Souffrances, etc., pp. 157-166.

196.

From what we have been able to ascertain, the conduct of the Russian Church upon this point is not so invariably uniform as to make it impossible to quote some exceptions to what we have just mentioned. It is very certain, however, that these exceptions do not regard great personages, who are always dispensed from submitting to baptism by immersion. To mention a recent example: the Princess Dagmar was admitted into the Russian Church without being required to receive a second baptism. The same thing was done in the last century. Voltaire having shown himself persuaded that the Russian Church baptized Protestants, baptized by infusion, was reproved by Catherine II. in the following terms: “As head of the Greek Church, I cannot honestly leave you unrebuked in your error. The Greek Church does not rebaptize at all. The Grand Duchess, etc.” (Vide Kegl. Eccles., p. 86, note.) What Catherine here calls the Greek Church is the Russian. Besides, Catherine herself had been received into the Russian Church without being rebaptized, and it was of this example that William Frederick Lütiens, the Lutheran author of the Dissertatio de Religione Ruthenorum Hodierna, did not fail to avail himself, in maintaining that upon this point also the Russians were in agreement with the Lutherans. “If the Russians of former days” (Rutheni veteres), writes Lütiens, “did not recognize as valid the baptism (by infusion) of our church, it cannot be attributed solely to their belief in the necessity of their ceremonies, but also to the hatred which, from the calumnies of the Romanists, they nourished against our Lutheran Church ...” (Dissert., etc., pp. 86, 7). Besides, we find the following in the Russian Clergy of Father Gagarin: “The Ecclesiastical Talk (Doukhovnaia Beseda) of Sept. 17, 1866, was seeking for a means of reconciling on this point the Greek and Russian Churches. Nothing is stranger than the idea it has entertained. If we are to believe the Ecclesiastical Talk, the Greek Church fully admits the validity of baptism otherwise than by immersion, but has been obliged to exact a new baptism from those Latins seeking admission into her bosom, in order to draw a deeper line of demarcation between Greeks and Latins, from fear of a reconciliation, and to this end has attempted nothing less than to make the Greeks believe that the Latins were not Christians. We should never dare to attribute to the Greek Church such a proceeding. Lying, calumny, profanation of a sacrament that cannot be repeated—all this, according to the Ecclesiastical Talk, the Greek Church would knowingly and willingly do! Reading this, we cannot believe our eyes. And this journal is published by the Ecclesiastical Academy of St. Petersburg, under the eye and with the approbation of the Synod!” (The Russian Clergy, translated from the French of Father Gagarin, S.J., by Ch. Du Gard Makepeace, M.A. London: Burns and Oates, 1872; p. 272.)

197.

The Council of Constantinople of 1872 has been acknowledged by one portion of the Orthodox Church, and rejected by the other. The church of the Hellenic kingdom maintains the authority of the council; a portion of the Russian Church rejects it. The Orthodox Church is thus divided into two camps; and, according to the tenor of the acts of the Council of 1872, all that portion of the Russian Church which does not admit the authority of the council is, therefore, at this present time excommunicate.

198.

Confessio Orthodoxa Fidei, Catholicæ et Apostolicæ Ecclesiæ Orientalis. Quæst. lxxxiii. in Kimmel's work, Libri Symbolici Ecclesiæ Orientalis, p. 153.

199.

Catéchisme Détaillé. On the ninth article, p. 95.

200.

It is thus that Anthimus, the Patriarch of Constantinople, expressed himself in a document concerning the independence of the Orthodox Church of the Hellenic kingdom. See The Pope of Rome, etc., p. 142. French ed., p. 227.

201.

Message of Marshal MacMahon to the French Assembly.

202.

Letter to M. Stoffels, Nov. 30, 1841 (Memoir and Remains of Alexis de Tocqueville).

203.

Letter to Stoffels, July 21, 1848.

204.

Mr. Senior's Journal, April 26, 1858.

205.

Doc. Hist. N. Y., v. i. p. 158.

206.

McGee's Cath. Hist. America.