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ANALEC7A. 1 89

Supremo Tribunal! S. Officii. Illi vero Emi ac Rmi Patres
Cardd, Inqq, Genles in congregatione fer. IV die 5 vertentis men-
sis Martii, post maturam rei discussionem sequens emanarunt
responsum: " Negative juxta Decretum fer. IV, 4 Maii 1898, vi
** cujus foetus et matris vitae quantum fieri potest, serio et oppor-
"tune providendum est; quoad vero tempus, juxta idem Decre-
**tum. Orator meminerit, nullam partus accelerationem licitam
** esse, nisi perficiatur tempore ac modis, quibus ex ordinarie con-
"tingentibus matris ac foetus vitae consulatur. — Praesens vero
" decretum expediatur per Ordinarium."

Haec habui quae cum Amplitudine Tua hac super re, pro meo
munere, communicarem.* Et precor Deum ut Te diu suspitet.
Amplitudinis Tuae Addictissimus Servus

M. Card, Ledochowski.
Romae die 20 Mart 1902.

R. P. D. Paulo Bruchesi, Archiepiscopo Marianopolitano,

III.

Circa un dubbio relativo alla translazione della Festa
DEL Santo Titolare ai una chiesa.

Illtne ac Rtne. Due.:

Per litteras diei 1 1 Januarii mihi datas quoddam dubium ab
Amplitudine Tua proponebatur circa translationem solemnitatis
extemae Festi Sancti Titularis cujuslibet ecclesiae in minoribus
lods. Cum hujusmodi dubium ad Sacram Rituum Congregatio-
nem, prout opus erat, delatum fuerit, haec respondit per Rescrip-
tum, quod hisce adnexum Amplitudini Tuae transmitto.

Interim Deum precor ut Te diu sospitet.
Amplitudinis Tuae Addictissimus Servus

Pro Emo Card, Praefecto, Aloisius Veccia, Seer,

Roma, 16 Maggie 1^02,

R. P. D. Henrico Gabriels, Episcopo Ogdensburgensi.



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I90 THE ECCLESIASTICAL REVIEW.

E SACRA CONGREGATIONE RITUUM.

Postulate Rmi Dni Episcopi Ogdensburgensis quoad trans-
lationem solemnitatis extemae Festi Sancti Titularis cujuslibet
ecclesiae in minoribus locis : " Utrum hujusmodi solemnitas trans-
lata in Dominicam ipsum Festum proxime sequentem gaudeat
privilegio unicae Missae propriae de eodem Sancto Titulari?*'
Sacra Rituum Congregatio, ad relationem subscripti Secretarii,
audito etiam voto Commissionis Liturgicae, rescribendum censuit :
Negative nisi constet de expresso atque speciali Indulto Apos-
tolico. Atque ita rescripsit die 22 Februarii 1902.

D. Card. Ferrata, Praef.
L. t S. D. Panici, Archiep. Laodicen,, Seer.



E S. OOHaEEaATIONE IHDULGENTIAEUM.

CONCEDUNTUR InDULG. PIAM INFRASCRIPTAM JACULATORIAM
RECITANTIBUS.

LEO PP. XIII.

Ad perpetuam rei memoriam. Supplices ad Nos adhibuit
preces Venerabilis Frater Guilelmus Episcopus titularis Porphy-
reonius Sacrista Noster, ut nonnullis indulgentiis ditare velimus
hanc invocationem, Mon Dieu^ man unique bien^ Vous etes tout pour
moi^ que je sots tout pour Vous. Nos, qui pro Pastorali Nostro
officia fidelium pietatem fovere et excitare studemus, piis eiusdem
Venerabilis Fratris votis libenter obsecundantes, de Omnipotentis
Dei misericordia ac BB. Petri et Pauli App. Eius auctoritate confisi,
ilniversis et singulis utriusque sexus Christifidelibus, qui quotidie
mense integro, supradictam invocationem quolibet idiomate, dum-
modo versio sit fidelis, devote recitaverint, et uno eiusdem mensis
die ad cuiusque arbitrium sibi eligendo vere poenitentes et con-
fessi ac S. Communione refecti, quamlibet Ecclesiam seu Orato-
rium publicum devote visitaverint, ibique pro Christianorum
Principum concordia, haeresum extirpatione, peccatorum con-
versione, ac S. Matris Ecclesiae exaltatione pias ad Deum preces
effuderint, Plenariam omnium peccatorum suorum Indulgen-
tiam et remissionem misericorditer in Domino concedimus. Prae-



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ANALECTA. I9I

terea dsdem fidelibus qui corde saltern contriti, quoUbet anni
die, memoratam invocationem devote recitaverint, tercentum
dies de iniunctis eis seu alias quomodolibet debitis poenitentiis
in forma Ecclesiae consueta relaxamus. Quas omnes et sin-
gulas indulgentias, peccatorum remissiones ac poenitentiarum
relaxationes etiam animabus christiiidelium, quae Deo in caritate
coniunctae ab hac luce migraverint, per modum suffragii appli-
cari posse indulgemus. In contrarium fadentibus non'obstan-
tibus quibuscumque. Praesentibus perpetuis futuris temporibus
valituris. Praecipimus autem, ut praesentium litterarum (quod
nisi fiat nullas easdem esse volumus) exemplar ad Secretariam
Congregationis Indulgentiis Sacrisque Reliquiis praepositae defe-
ratur iuxta Decretum ab eadem Congregatione sub die xix Janu-
arii mdcclvi latum et a Benedicto XIV Praedecessore Nostro die
XXVIII dicti mensis adprobatum: atque volumus ut earumdum
harum Litterarum transumptis seu exemplis etiam impressis,
manu alicuius Notarii publici subscriptis, et sigillo personae in
ecdesiastica dignitate constitutae munitis, eadem prorsus fides
adhibeatur, quae adhiberetur ipsis praesentibus, si forent exhibitae
vel ostensae.

Datum Romae apud S. Petrum sub annulo Piscatoris die xiii
Martii mcmii, Pontificatus Nostri An. xxv.

Aloisius Card, Macchi.
L. t S.

Praesentium litterarum exemplar delatum fuit ad banc Secre-
tariam S. Congris Indulgentiis Sacrisque Reliquiis praepositae.
In quorum fidem, etc.

Datum Romae ex eadem Sec.ria die 17 Martii 1902.

los. M. Can, Coselli, Substitutus.
L. t S.



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Conferencee*



Thb EccLBSiAsncAL Review proposes to answer in this department qnestfoos
of general (not merely local or personal) interest to the Qergy. Questions suitable
for publication^ when addressed to the editor, receive attention in due turn, but in no
case do we pledge ourselves to reply to all queries, either in print or by letter.



OUB ANALEOTA.

The Roman documents for the month are :

I. — ^S. Congregation of the Inquisition, replying to a
question regarding jurisdiction to hear the confessions of Religious
outside their convents, says that any confessor who is authorized
to hear confessions in the diocese may hear the Religious who
come to him in his own church.

II. — S. Congregation of Rites :

1. Decides that the obligation to hear Mass is ful-

filled by all those who assist at the Holy
Sacrifice said in an oratory aboard ship.

2. Prohibits the use of electric lights on the altar

proper.

III. — S. Congregation of the Propaganda :

1. Prohibits the use of private cabins of passengers

aboard ship for the celebration of Mass.

2. Declares illicit the forcing of premature birth or

the extraction of an ectopic foetus before term
of viability. Any operation which aims at
or directly threatens the life of either mother
or child is unlawful.

3. Transmits to the Bishop of Ogdensburg a de-

cision of the S. Cong, of Rites stating that
titular feasts of churches throughout the
country may not be transferred to the Sun-
day following, without a special Indult to
that effect from the Holy See.



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CONFERENCES. 1 93

IV. — S. Congregation of Indulgences grants to all who
devoutly recite daily for a month the ejaculation : " O God, my
only good ; Thou art all mine ; grant that I may be all Thine ! "
a plenary indulgence, on the day on which, having received
worthily the Sacraments of Confession and Communion, they
shall visit some public oratory and there pray for the usual in-
tentions. An indulgence of three hundred days is granted to all
the faithful who shall devoutly make the same ejaculation on any
day of the year. All these indulgences are applicable to the
suffering souls.



THE PBOVIHOIAL OF THE DOMIHIOANS AND THE ADVEBTISE-
MENT OF THE PUBGATOEIAN SOCIETY.

To the Editor of The Ecclesiastical Review and The Dolphin :

I doubt not that you will give place to a few lines in ex-
planation of the advertisement of the Purgatorian Society which
recently appeared in The Rosary Magazine.

No one detests more than I do any species of "spiritual
blackmail," and that I have this detestation in common with the
Fathers of my Order generally will be borne out, I think, by all
the pastors for whom we ever gave missions or retreats. I knew
nothing of the advertisement in question until I noticed the com-
munication of " L. A. N.," in the Review. Our advertising agent
in New York is a layman. He makes up the advertising pages
each month and sends them to the foreman (also a layman) of the
Rosary Press in Somerset, Ohio, Both of these men have the
confidence of the Fathers, and are in the habit of referring doubt-
ful advertisements to one of the Fathers in charge. Of course,
they would scarcely question the advertisement of the Purga-
torian Society since it appeared over the signature of a priest. I
regret to be compelled to make the admission that this priest
was, to say the least, imprudently zealous. He acted without
authority, not even consulting his local superior. He holds no
position in his Order, is not even pastor of the church which he
seeks to aid by his proclamation.

I could not blame your correspondent for objecting to the
advertisement, but had he lodged his protest with me or with the



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194 THE ECCLESIASTICAL REVIEW.

editor of The Rosary Magazine, he would have found it unneces-
sary to go any further. In that case, he could have honestly
signed his name ; his complaint would have been gratefully re-
ceived ; he would have been recognized as a sincere friend of
Church and religion ; he would have made a fraternal correction
in a Christian way, and he would not have created the suspicion
of being actuated by unworthy motives.

The statement, " the Fathers usually recommend this publica-
tion \The Rosary Magazine"] at their retreats and missions," is
untrue.

Another falsehood is found in " L. A. N's." assertion that
"Brothers of their Order go around, house to house, in the
parishes where the missionaries have been active."

We have Brothers who solicit subscriptions for the Magazine
throughout the country, but their work has no connection with
that of the missionaries. All of our Fathers are forbidden to
recommend The Rosary Magazine on missions.
Respectfully,

L. F. Kearney, O.P., Provincial,



TITULAE FEASTS OF OUE OHUEOHES.

In the Monita of the Ordo used in several provinces in the
United States, such as Baltimore, New York, Philadelphia, etc.,
it is stated that the celebration of titular or patronal feasts of
churches in which the solemn services cannot be held on the day
of the feast itself, the same might be deferred to the Sunday fol-
lowing. In that case one Mass (Votive) is chanted for the titular
feast, unless the Sunday be a Double of the First Class.

As we could find no official sanction for the above practice,
except the fact that it appeared in the Ordo, we consulted the
Right Reverend Bishop of Ogdensburg as to the probable rea-
sons of this interpretation, since he in a volume on the Rubrics,
Rubricae Mechlinienses, appeared to endorse this view. Dr. Gabriels,
finding that there was no explicit authority for the statement,
undertook to present the Dubium to the S. Congregation of the
Propaganda. The latter referred the matter to the S. Congrega-



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CONFERENCES. 1 95

tion of Rites, which returned the decision that the transferring of
titular feasts is not authorized without a special Apostolic Indult.
The Ordo therefore needs correction, until a general Indult has
been obtained from Rome ; which, if done, would greatly fecili-
tate the celebration of titular feasts with becoming liturgical
solenmity both for our clergy and people throughout the States.
We print in our Analecta the Rescript of the S. Congregation
referred to, together with the letter addressed to the Bishop of
Ogdensburg.

"OATHOLIO DAUOES,"
Their Quiet Toleration and their Vaunted Publication.
To the Editor of The Ecclesiastical Review :

When a brother custodian of " Religion-s sacred fires** guards
his trust according to his own conscience, even though his meth-
ods differ from mine, I may have no right to find fault. But if
the smoke of those " fires " blows in my direction, to the detri-
ment of my discipline and the confusion of my flock, surely my
giving some account of the faith that is in me, cannot be construed
into any assumption on my part of superior wisdom or piety, or
as meddlesome impertinence.

Now, I wonder how Catholic papers can consistently and
conscientiously make a practice of publishing emblazoned accounts
of dances and balls given by Catholic societies and under Catholic
auspices. Catholic papers, persistently and rightly, I think, insist
on the importance of the apostolate of the Catholic press. While
the readers of Catholic papers may not accept as doctrine every
salutary statement they see in a Catholic paper, most of them
will, probably, accept as " gospel truth," from which there is no
appeal, any declaration or suggestion favoring greater amplitude
in a matter of coveted liberties.

Some time ago one of my Reverend neighbors was reported as
having declared that his parishioners might dance all they wished.
Knowing by experience that this man weighs the moral bearing
of his words, I felt entirely safe in absolutely denying the report
as it stood, and I soon found that he had said nothing of the kind.
Such a declaration from a pastor would, it seems to me, unneces-



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196 THE ECCLESIASTICAL REVIEW.

sarily encourage a practice which, given the reins, soon runs to
the devil, and would considerably embarrass parents who consci-
entiously keep their sons and daughters away from such places
of amusement.

But, if such a declaration from a pastor were imprudent, is not
the publication of such amusements in a Catholic paper likewise
imprudent ? Let a pastor see fit publicly to denounce dancing in
his parish, while his hearers read reports in Catholic papers of
balls and dances under Catholic auspices, and they will probably
conclude that their pastor is rather old-fashioned or fanatical, too
young or too old to know better.

Of course there is no dearth of authority, sacred and profane,
ancient as well as modem, in support of the pastor's position.
Several councils of the Church have anathematized dances, and the
Council of Laodicea forbade them even at weddings. The Coun-
cil of Trent forbids clerics under pain of mortal sin to be even
present at any. The good and learned St. Charles Borromeo
called dances "a circle of which the devil is the centre and his
slaves the circumference." St. John Chrysostom denounced them
as "a school for impure passions." Many more similar texts
might be adduced. Nor are these at variance with Holy Scrip-
ture, which says anent this subject, among other uncomplimentary
things : " Use not much the company of her that is a dancer, lest
thou perish." — Ecclus, ii: 4.

Should it be suspected that the saints are not competent judges
in a matter of this kind, profane and heathen authors may be
found galore, to testify to the same effect. Sallust, for instance,
himself a dancer, and anything but a saint, declared of a certain
Roman lady, that " she danced too well for an honest woman."
Even applied in our day these words are not without some truth,
at least.

Certainly, there is no disputing the theory that dancing under
favorable circumstances may be tolerated, and that even waltzing
may be done decently. Yet, may we not say, in the words of
Dr. Cook, author of Satan in Society, that waltzes at their best
are, to put it mildly, " subversive of that modest reserve and shy-
ness, which in all ages has proved the true aegis of virtue"?
Whence, one might ask, has Terpsichore the right, under the pal-



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CONFERENCES. 1 97

Hating title of " fashionable grip," to sanction liberties and poses
that would be accounted rude indecencies, to say the least, under
any other auspices ?

Of course so long as theory says that some dances may be
innocent, on goes the dance — the St Vitus' dance, the Tam
O'Shanter dance, and the innocent dance. But it is one thing
quietly and restrictedly to tolerate dancing, and quite another
thing to herald and trumpet such toleration to a public only too
^pt and eager to accept the liberty and ignore the restriction.

The above are only cursory jottings that may, it is hoped, have
a tendency to dampen the ardor of such as profess an unbounded
confidence in the entire innocence of the Terpsichorean " flow of
soul." Those wanting still more dampening on the safe side of
the subject, will probably find themselves well repaid by a perusal
of the excellent little pamphlet, by T. A. Faulkner, quondam
champion dancing master of the Pacific coast, entitled. From the
Ball-room to Hell, which is not only thorough and scientific, but
also up-to-date, and will remain so as long as the dancers continue
invested in frail human nature. C P B



THE HHtAOULATE OOUOEPTION lU OHBISTIAU ABT.

The thought of Mary's sinlessness from the first moment of
her earthly, existence has caused Christian genius to picture her in
a form which abstracts from her maternal relations and presents
her simply as the highest ideal of virginal womanhood. If the
image of the " Mother and Child " leaves upon us the impression
of her sympathy, and awakens confidence in her maternal care,
the chaste beauty of Mary's lightsome figure as the Immaculata
amid the stars of heaven is calculated to lift up our hearts with
admiration, and to elicit the desire that it might be given to us
some day to live in the sweet companionship of her sublime virtue.

No school of artists has ever realized the beauty of this vir-
ginal concept so well as the Spanish painters of the sixteenth
century; and among them Bartolome Murillo stands as leader
and prince. It is pleasant to think that his genius for painting
sweet pictures of the Immaculata was developed by American



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198 THE ECCLESIASTICAL REVIEW,

traders from Mexico and Peru, who bought the young painter's
small canvases exhibited in the booths on the grand piazza of
Sevilla. They knew that they cOuld readily dispose of these
pictures to the converts in the cities of the New World, and they
felt that it would bring a blessing on their trade to spread the
devotion to the Madonna. But back of this demand for pretty
pictures of the Virgin Queen of Heaven there was another influ-
ence which formed the " Painter of the Conception " apd the
school to which he belonged. These Spanish artists of the six-^
teenth century lived in an atmosphere of inspiring traditions.
Murillo's father, as well as Juan de Castillo, a relative and his
earliest instructor, were contemporaries of the great Spanish
saints. They could tell the youth of the wondrous things said
and done by Peter of Alcantara, John of Avila, Teresa, John of
God, Francis Borgia, Louis of Granada, Bartolomio of the
Martyrs, and, loveliest of all, by the little Luigi, Count of Gonzaga.
Luigi, the devout boy from Lombardy, was one of the comely
pages that attended Princess Donna Maria at the Spanish Court ;
and those who had seen him in Madrid remembered the evening
hours of May in the chapel, where he might be seen kneeling on
the altar steps before the statue of the sweet Madonna. And
the missionary Fathers who returned to Sevilla from the far-away
land of Peru too could tell young Bartolome of a maiden Saint,
Maria Rosa of Lima, who had gone to heaven the very year of
little Murillo's birth, all enamored of the Madonna, so that the
Indians spoke of her as an angel of the Virgin Queen.

This breath of a sainted atmosphere throughout the Castilian
domain seemed to act upon the temperament of the whole nation,
and produced that delicate perception of Mary's beauty as the
Imnuzctdata, which not only characterized the art of painters like
Murillo, butmay be recognized also in the artistic and literary
products generally of that age. They carry our vision into the
region of mystic beauty, creating a unique halo which surrounds
the figure of Mary and lends to it a character distinct from her
dignity as the Queen of Mothers.

Murillo's picture of the " Immaculate Conception " is probably
the most fitmiliar and at the same time the most perfect presenta-
tion of the subject which we can imagine. He painted the same



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CONFERENCES. 1 99

theme on a large scale more than twenty times. The best copies,
with slight variations in form, are in the museums at Madrid,
Sevilla, and Paris. It is said that his daughter Francesca, who
afterwards became a nun, served him as a model ; but we know
how the beauty of her mother had first captivated the artist's
fency whilst he painted the altar-piece in the church at Pilas.

Some writers have seen in Murillo's picture of the Immaculate
Conception throning upon the crescent a suggestion of the tri-
umph of Christian virtue over the Moorish power symbolized by
the half moon. But it is clear that the leading motive of the
picture is suggested by a passage in the Apocalypse of St John.^
The beloved disciple, wrapped in prophetic vision of the future
Church of Christ, sees in the heavens the magnificent image of
" a great sign" — of " a woman clothed round about with the sun,
and the moon under her feet, and upon her head a crown of twelve
stars." Simultaneously he describes a serpent, or rather a dragon
lying in wait for the offspring of the woman that he might devour
it The whole scene is presented to St. John as if it had occurred
before the creation of man, in the midst of the angels, who there-
upon b^an to be divided in their allegiance to God. "And there
was a great battle in heaven ; Michael and his angels fought with
the dragon . . . and the dragon was cast out, the old serpent
who is called the devil . . . who seduceth the whole world."
Then the holy seer hears a voice : " Now is come salvation and
strength . . . and the power of Christ" *

like all prophetic allusions of the Sacred Text to the Church
of Christ, this vision finds a most ready application to our Blessed
Lady. Hence the Immaculate Conception is represented in form
of the Virgin modestly composed, her hands gracefully crossed
upon her chaste bosom, the whole figure clad in a white robe,
with the blue mantle suggesting " heavenly protection " lightly
wrapped around her, and a golden flood of celestial brightness
flowing down upon her. She is apparently supported by the
crescent floating amidst the clouds, whilst her foot is set upon the
head of the serpent which writhes on the earth beneath. All
these notes are s)anbolical and point to the sinless conception of
Mary, to her singular power over Satan and earthly concupis-

iCh. 12: I. ^IHd,



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200 THE ECCLESIASTICAL REVIEW.

cence, and to the exalted position which she holds in consequence
of these prerogatives among devout Christians. Mgr. Malon,
Bishop of Bruges, has very elaborately explained the details of
these elements to be found in most pictures of the Immaculate
Conception.^ He shows that true artistic sense forbids the intro-
duction of any symbol that indicates the ordinary virtues which
we honor in the saints. Hence there are not to be found in these
pictures such emblems as the lily, or the crown (except the
twelve stars), or the Holy Child.

The white robe indicates the immaculate purity of Mary's life.
The blue mantle, which lightly floats about the figure, caught by
the breezes of heaven, expresses her separation from earthly
attachments ; she was wrapt up, so to speak, in the azure mantle
of heavenly contemplation, which bore her aloft under the gentle
breath of Divine inspiration.

The twelve stars about her head denote her special dignity,
which unites in itself all the gifts of the Prophets of the Old, and
of the Apostles of the New Law. If the just, that is, the saints,
are to shine like stars, she is to shine with a brilliancy surpassing
them all, for she is the Queen of Saints, of Prophets, and of
Apostles, who represent the combined perfection of the heavenly
host. Murillo omits this halo of stars ; but he does so without
prejudice to the beauty of his subject, for the golden splendor of
the light with which he surrounds our Blessed Lady would make
the brightest star to pale away. Other painters, though they might,
like C. Miiller, match Murillo's Madonna in the sweetness of ex-
pression, fail in this power of suffusing a heavenly light about her
fair form that makes her transfigured body float into the celestial
realms on a rich translucent atmosphere.

Murillo also omits the image of the dragon which has served
other artists to emphasize the contrast between the chaste sinless-
ness of the Immaculate Queen and the wiles of Satan, who was the
cause of the first transgression. But here too Murillo is superior



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