ECCLESIASTICAL RECORD. (continued 2)

La pièce qui me fut communiquée ne renfermait point les mots: “Observationes S. Indicis Congregationis diei 23 junii 1843. Rev. D. Ubaghs in sua Theodicea, et interdum etiam in Logica, subsequentes propositiones docet, quas S. Congregatio Indici praeposita emendandas esse judicat”. Elle ne contenait pas non plus les mots suivants: “Hae sunt praecipuae sententiae quae in praedicto libro corrigendae videntur. Monet igitur S. Congregatio Rev. Auctorem, ut nova aliqua editione librum suum emendandum curet, atque interim in scholasticis suis lectionibus ab iis sententiis dicendis abstinere velit”. La pièce qui me fut remise porte simplement: “Docet auctor in Theodicea et interdum etiam in Logica seqq. propositiones”, avec les cinq propositions.

En recevant cette communication, j’ai compris que je devais fournir des explications et des éclaircissements au sujet de ces cinq propositions. Je croyais que la S. Congrégation de l’Index, ayant égard à ma position de professeur à l’Université catholique de Louvain, avait daigné m’appliquer le § 10 de la constitution de Benoit XIV, Sollicita ac provida, et n’avait pas voulu porter de jugement définitif avant de m’avoir entendu. C’est dans cette persuasion que je m’empressai de rédiger un Mémoire explicatif et justificatif, que votre Eminence a bien voulu transmettre à Rome. Un tel mémoire, en présence d’un jugement que j’aurais considéré comme définitif, aurait été de ma part un manque de respect. Ce n’est pas ainsi que la S. Congrégation l’a apprécié. Elle a daigné accueillir mes explications avec bienveillance comme en témoigne une lettre de Monseigneur Pecci, Nonce apostolique à Bruxelles: cette lettre accompagnait la communication du décret de 1844, et celle me fut transmise par Votre Eminence. En voici la teneur:

“Bruxelles, Nonciature Apostolique, Nᵒ 227.

“Eminence Révérendissime,

“J’ai reçu de Rome la réponse qu’on attendait avec impatience en égard de l’ouvrage du professeur Ubaghs.—Quoique les explications que celui-ci avait remises aient été hautement appréciées, on a cru néanmoins qu’il serait prudent et nécessaire d’introduire dans la nouvelle réimpression les corrections qui sont marquées dans la feuille qui m’a été envoyée par le Secrétaire d’Etat, et que j’ai l’honneur de remettre ci-jointe à Son Eminence Votre Révérendissime, afin qu’elle daigne de la faire parvenir au susdit Professeur avec injonction de vouloir bien dans sa nouvelle publication se conformer aux désirs qui par la S. Congrégation ont été manifestés, de manière qu’elle soit réglée par les principes de sa religion et de sa probité, surtout quand il doit parler de ce qui est trés-essentiel, c’est-à-dire de l’existence de Dieu.

“En portant à la connaissance de S. E. Votre Rᵐᵉ le résultat de cette affaire, je suis chargé de la part de S. Eminence le Secrétaire

“En m’acquittant ainsi des ordres qui m’ont été donnes, j’ai l’honneur, etc., etc.

“Bruxelles, 23 septembre 1844.

“(Signe) ✠ J. Archevêque de Damiette, Nonce Apostolique.

Dès que j’eus reçu le décret de 1844, que cette lettre accompagnait, je me hâtai de préparer une nouvelle édition de la Logique et de la Théodicée, en y introduisant les corrections que j’estimais nécessaires pour répondere aux désirs de la S. Congrégation de l’Index.

Ces corrections n’ont pas été suffisantes. C’est un point qui est aujourd’hui définitivement jugé. Mais jusqu’au moment où j’ai eu connaissance du decret du 21 septembre 1864, j’ai cru tres-sincérement qu’elles l’étaient. Je prie Votre Eminence de me permettre d’entrer ici dans quelques details.

Les faits que j’ai rappelés établissent comment j’ai été amenè à considerér le décret de 1844 commé étant le seul décret définitif rendu à mon égard. Quant à ce decret, il renferme, entre autres, les expressions suivantes: “Pauca quaedam loca in opere quod a cl. viro G. C. Ubaghs anno 1844 Lovanii editum est et inscribitur Theodiceae seu Theologiae naturalis elementa adnotanda esse videntur, ut doctissimus auctor, additis quibusdam illustrationibus, obortas circa eiusdem operis intelligentiam difficultates e medio tollere possit……—“In his omnibus mens doctissimi auctoris paulo clarius explicanda videtur, ne quis inde occasionem sumat vim elevandi argumentorum quae Dei existentiam demonstrant……—Plura alia eiusdem generis ibi obvia sunt quae contra mentem auctoris forte in alienos sensus torqueri possent”.—Ces termes me firent supposer que la S. Congrégation n’avait pas voulu me signaler des erreurs de doctrine à corriger, ni des principes faux à abandonner, mais qu’elle me demandait seulement des éclaircissements et des explications propres à faire mieux comprendre ma pensée. C’est là ce qui explique le langage que j’ai tenu dans la préface de ma Logique en 1844 et dans une lettre récente à Son Eminence le Cardinal Altieri, Préf. de la S. Congrégation de l’Index.

En 1845 je remis à Monseigneur Pecci, Nonce Apostolique, deux exemplaires de la nouvelle édition de la Logique et de la Théodicée, en priant Son Excellence de vouloir bien les faire parvenir à Rome, afin que la S. Congrégation pût juger si les additions et les changements introduits répondaient entièrement aux voeux exprimés par elle. A plusieurs reprises je reçus des assurances qui me persuadérent que j’avais fait ce qui m’était demandé. Les documents dont je veux parler n’ayant pas été approuvés par la S. Congrégation ni surtout par le Souverain-Pontife, ils n’ont de valeur que pour justifier ma bonne foi; aussi c’est à ce titre seul que je les invoque. Parmi ces documents qu’il me soit permis de transcrire ici la lettre que m’addressa, en 1846, le T. R. P. Degola, secrétaire de la Congrégation de l’Index. La voici:

Reverende Domine,

Quamquam scio id Tibi ab aliis iam nuntiatum, quod ego his Logicae ac Theodiceae editione fideliter abundanterque effecisti, voto ac sententiae eiusdem S. Congregationis prorsus respondisse. Quam ob rem docilitati tuae, prout par est, gratulor, et ut de sacris humanisque doctrinis, pro tuo excellenti ingenio et religioni, bene mereri pergas, plurimum opto. Vale.

Romae kal. Septembris 1846.

Humill. devotis. servus

Fr. Th. Antoninus Degola, O. P.

S. C. I. Secret.

Finalement, je le déclare de nouveau, j’aurai le plus grand soin de me conformer scrupuleusement aux décrets émanes du Saint-Siége, et je m’empresserai de corriger, le plus tôt possible, mes ouvrages selon les prescriptions de ces décrets.

J’ai la confiance, Eminence Révérendissime, que les explications dans les quelles je viens d’entrer suffiront pour montrer que je n’ai jamais varié dans mes sentiments de soumission absolue aux décrets du Siége apostolique, l’oracle de la vérité.

Comme Votre Eminence a été chargée de me communiquer les susdits décrets, je serais heureux qu’Elle daignât aussi me servir d’intermédiaire pour faire parvenir aux pieds du Vicaire de Jésus-Christ l’expression de ma soumission la plus respectueuse et la plus complète.

Véuillez agréer, Monseigneur, l’hommage des sentiments de profond respect avec lesquels j’ai l’honneur d’être.

Louvain, le 14 November, 1864.

De Votre Eminence

le très-humble et très-obéissant serviteur,

(Signé) G. C. Ubaghs.

NOTICES OF BOOKS.

I.

Acta ex iis decerpta quae apud Sanctam Sedem geruntur, in compendium opportune redacta et illustrata. Romae: Typis Polyglottae officinae S. C. De Propaganda Fide, Eq. Petro Marietti, ejusdem S. C. Socio administro edente, 1865. 8vo. pagg. 26.

A brilliant writer has left a well-known sketch of the life and bustle of the Appian Way in the days when pagan Rome was ruler of the world. That great highway—leading from the capital to the Eastern provinces—was ever thronged by a St. Peter, Christian Rome has been made the seat of an empire surpassing that of pagan Rome, by as much as the power of religion surpasses that of the sword. Each line of the network of railways and telegraphs with which modern progress has girded the globe, is in itself a new Appian Way, by which some distant country communicate, on its spiritual concerns with Rome; and there is this difference between the pagan and the Christian governors, that, whereas the acts of the former were of but passing interest, those of the latter are laws forever; and while the former concerned only individual powers or states, the latter become directing principles for the entire Christian world. The acts of the several congregations which assist the Holy Father in the ecclesiastical government of the world, are of great importance to the Church, and a knowledge of these acts must be of the utmost value to those who govern dioceses or parishes. Hence, all will hail with pleasure the appearance of the first number of the monthly periodical we have now before us. The title declares that it is not intended to publish in it a full report of all the ecclesiastical business transacted at Rome. A very large share of that business, of its very nature, demands secrecy from its close connection with matters of conscience; many other cases are of no interest except to the parties immediately concerned; but, after these exceptions, there still remains an ample supply of decisions which throw light upon the practice of the Church in many things, and show how the laws of the Church are applied to novel cases that occur as time goes on and events progress. The Irish Ecclesiastical Record has aimed at keeping its readers acquainted with new decisions of this kind. The work before us proposes to effect this for all, and to effect it fully and completely. It will do even more than this. Besides a brief, yet clear statement of the facts of each case, it will furnish the heads of the arguments adduced pro and contra before the Congregation, either ex officio by the secretary of the Congregation, or by the advocates engaged upon the case; and finally, it will give the authentic decision of the Congregation. Besides, it will draw attention to such theoretical or practical principles as may be of use in dealing with similar cases whenever they may occur, and in explanation of difficult points will add such remarks as may be necessary. Such documents as have been directly published by the Holy See will be given in full whenever they regard Canon Law; in those not directly published by the Holy See, the names of persons and places will be thoroughly suppressed or altered, and the substance of the

The contents of the first number are as follows. After the preface there is a full discussion of the important practical question touching missarum iterationem, applicationem missae pro populo, et receptionem eleemosynae. This discussion, with the decision of the Congregation, etc., we have given above.

Next follows: Circa nullitatem matrimonii ratione, raptus.

Next follows: Juris funerandi et restitutionis emolumentorum seu causa orta, occasione publici coemeterii noviter erecti.

Next comes an appendix, quod jus funerandi (pag. 24).

We shall have frequent occasion for the future to recur to this valuable collection.

II.

Grammar of Gregorian and Modern Music. Originally compiled by the Very Rev. L. F. Renehan, D.D., late President of Saint Patrick’s College, Maynooth. New and enlarged edition, containing numerous exercises, the Gregorian Chants for High Mass and the Divine Office; Litanies of the Blessed Virgin, instructions regarding the use of the organ, etc. By the Rev. Richard Hackett, Professor, Saint Patrick’s College, Maynooth. Dublin: James Duffy. 1865, xxiv.—297. 12mo

This useful book is divided into five parts. The first part (p. 1-68) is a reprint of the Choir Manual published by the late Dr. Renehan for the use of the students of Saint Patrick’s College, Maynooth, and republished with additions in 1858 by the accomplished editor, or rather author, of the work under notice. This part contains a complete explanation of the theory and notation of Gregorian music, with some elementary instructions in modern Italian music. The remaining four parts and appendix (p. 69-297) we owe to the Rev. R. Hackett himself. The purpose of his labour has been to supply ecclesiastical students in this country with a complete manual of the principal chants which are sung at High Mass, Solemn Vespers, Benediction, Mass and Office for the Dead, etc. With this view he has collected into the second part an abundant supply of exercises on the intervals ordinarily in use in Gregorian music, together with a selection of easy chants in which these intervals occur. Part the third contains the principal chants of the office for the dead, of the Mass for the dead, and instructions on the method of chanting prayers. It is greatly to be regretted that there should exist a difference between the Roman method of chanting prayers and that in use in some dioceses in Ireland. We hope that, as far as Ireland is concerned, by help of the judicious selection of semper et ubique sic cantatur. The present want of uniformity, appears still more unseemly when we learn (p. 158) that the epistle and gospel of the Mass for the dead are often chanted according to the Roman method in many dioceses in which the Irish intonation is used on other occasions. Part the fourth contains chants for High Mass. Part the fifth sets forth the chants for vespers, chants for Holy Week, including those used at the blessing of the oils on Holy Thursday, and miscellaneous chants. A great deal of most useful information is condensed in the five short appendixes which complete the work, respectively headed: directions for the choir and organist at High Mass—use of the organ at solemn vespers—playing of the organ at Mass and the Divine Office, when prohibited—directions for chanting the Divine Office—Office for the Dead—Gregorian and modern music—character of sacred music—instrumental accompaniments and symphonies—vernacular chants. In drawing up these instructions, the author has had recourse to the safest guides. His counsels are in exact accordance with the Caeremoniale Episcoporum, the Constitution Annus qui nunc of Benedict XIV., the decrees of the Sacred Congregation of Rites, and the teaching of approved writers. The Grammar has one other merit to which we wish to draw attention. Scattered here and there throughout the work, wherever the subject requires or permits, we find passages from the Milanese Councils of St. Charles Borromeo, or from the works of Cardinal Wiseman, or from other sources, which serve to inspire youthful ecclesiastics with a true estimate of the majesty of the Liturgy, and to draw their attention to those treasures of tender grace which it contains. It is pious and wise thus to remind ecclesiastics that it is the Vox Sponsae which speaks from their lips in the Divine Office.

Footnotes

END OF VOL. I.

Transcriber’s Note:

This book was written in a period when many words had not become standardized in their spelling. Words may have multiple spelling variations or inconsistent hyphenation in the text. These have been left unchanged unless indicated below.

Footnotes were renumbered sequentially and were moved to the end of the book. Obvious printing errors, such as backwards, upside down, or partially printed letters, were corrected. Final stops missing at the end of sentences and abbreviations were added. Diacriticals omitted or reversed in French words were corrected.

Tables were reformatted to display in handheld devices.

The following spelling corrections were made:

incorparated to …incorporated with the Hebrew…

that to …than those of the present…

Petateuch to …Pentateuch itself…

FROF. to …PROF. UBAGHS…

Wultam to …Wultham, and make him successor…

Congrégration to …Congrégation l’a apprécié…