administering the Sacrament of Extreme Unction to interpose before every anointing a short and suitable act of contrition. V.G. Before anointing the eyes, to say, "O Lord, I am sorry for my sins of sight: Pardon me and forgive me," and so on before the anointing of the ears, mutatis mutandis. Many priests hold that these acts are substantial interruptions. Among them, some hold that they invalidate the Sacrament, while others content themselves with saying they make a serious upset to the ritus administrandi.

Everyone, of course, admits how useful such a practice is to stimulate the fervour both of the sick person, those present, and even the priest himself. While trusting you will find it convenient to solve this doubt, and begging you in case it has been already answered to request your publishers to forward me the number, for which I shall pay them,-Believe me, your servant in Christ,

S.

We quite agree with our Reverend Correspondent that it is an excellent and most desirable thing to stimulate in every way the faith and piety of those who are going to receive the Sacrament of Extreme Unction. But let everything have its own proper place and time. We find no authority in the Roman Ritual for the insertion, on the part of the priest, of such acts as our correspondent refers to. Let him instruct the penitent to make use of these acts; let him, if not satisfied, afterwards aid the penitent in making these acts. But we cannot justify any interference with the due attention which the priest is bound to give to proper application of the matter and form by his interposing such acts during the administration of the Sacrament; neither can we justify the interruption which such acts would involve in the due application of the matter and form. Our answer then is: Servetur Rituale Romanum-it makes no mention of these acts—therefore they are excluded. We do not think, however, that such an interruption would make the Sacrament invalid.-J. H.

QUASI-DOMICILE.

TO THE EDITOR OF THE IRISH ECCLESIASTICAL RECORD.

REV. SIR,-I would feel obliged if you would kindly answer the following questions in the next number of the RECORD :—

1. O'Kane, on Matrimony, n. 1028, says: "An intention of remaining six months would certainly suffice to constitute a quasi-domicile. Can we still follow that opinion in practice or has any decision been given in late years to alter it?

2. If a sponsa, who has come into my parish, wishes to get married here before she has acquired a domicile, or a quasi

domicile, would the certificate of being free to marry, given by the parish priest of the sponsi, enable me to assist validly at the marriage? The certificate is in the ordinary form; it is addressed to me personally, and contains these words: "Patricius e nostris liber est ad matrimonium contrahendum cum Maria e vestris."

The parish priest gives this certificate in the usual way, without being aware that the sponsa has no domicile, or quasi-domicile, in my parish.—I am, yours sincerely,

SACERDOS.

1. It is now certain that the intention of remaining for six months complete-per majorem anni partem-combined with actual residence, is necessary, and suffices for obtaining a quasi-domicile for the purpose of marriage. Such is the tenor of the Instruction of the S. Congregation, dated 7th July, 1867: "Ad constituendum quasi-domicilium duo simul requiruntur; habitatio nempe in eo loco ubi matrimonium contrahitur, atque animus ibidem permanendi per majorem anni partem. Quapropter si legitime constat vel ambos vel alterutrum ex sponsis animum habere permanendi per majorem anni partem ex eo primum die quo haec duo simul concurrunt nimirum et hujusmodi animus et actualis habitatio, judicandum est quasi-domicilium acquisitum fuisse, et matrimonium quod perinde contrahatur esse validum."

2. It is not usual, at least in this country, for the sponsa to seek or get a certificate. She should be married by the parish priest of her domicile, or quasi-domicile, or at least with his licence, and hence she wants no certificate, or testimonium of her "status liberi." The certificate, as such, is not a "licentia" to assist at the marriage, whether there be question of the sponsus or sponsa; and hence it will not make valid a marriage aliunde invalid. See the Synod of Maynooth, No. 108, de Matrimonio, where this is expressly stated. J. H.

MILK AT COLLATION.

TO THE EDITOR OF THE IRISH ECCLESIASTICAL RECORD.

VERY REV. SIR,-Would some reader of the RECORD have the kindness to answer in its next issue the following questions

Now that it seems to be assumed that the use of butter, at the collation, has been permitted, by the Rescript of last year, may (1) those not fasting use it at breakfast during Lent? (2) does the permission extend to extra-quadragesimal fasts? and (3) may milk be taken in place of tea when butter is permitted, on the groundminus in majori continetur? ENQUIRER.

1. If persons bound to fast may use butter for their

collation, a fortiori, persons not bound to fast may use it at breakfast during Lent-the indult, such as it is, extends to all.

2. We think so; no exception is made, so far as we could ascertain, except on the more solemn fast daysthat is the black fast days of Lent.

3. We think not. In that case there is no consuetudo to be tolerated, and we should require an express permission. The milk seems to enter more into the substance of the meal than a little butter does.

J. H.

IS MEAN SOLAR TIME OBLIGATORY IN ECCLESIASTICAL

FUNCTIONS?

TO THE EDITOR OF THE IRISH ECCLESIASTICAL RECORD.

MR. EDITOR-Information on the following point will be very welcome to the undersigned.

Lately, in the United States, a standard time has been introduced by which the same hour is recorded within certain degrees of longitude. The country is I believe divided into three belts, Eastern, Western, and Middle, and in all points within each of these districts the same time is kept, so that though clocks and watches reckon the same hour, the difference in time is in many places great. Where the writer happens to live, the new or standard time is sixteen minutes slower than the meridian time. Is he, as regards the ecclesiastical fast and office, free to observe the new time or the old time, or can he observe whichever he pleases and as he pleases? A SUBSCRIBER.

We have to apologise to our reverend correspondent for not answering his questions sooner. The reason was, that being a question of positive law, we sought for information; but we cannot say that we succeeded in obtaining it. Hence we must with all caution reply according to general principles. The other points contained in his question we reserve for another occasion.

We take it for granted that the common time of each zone will lawfully suffice for the due performance of all ecclesiastical functions within that zone-else there is no meaning in fixing a zone at all-we mean a longitudinal

one.

The question then is, will the mean solar time, say at the western extremity of the zone, suffice for the lawful performance of ecclesiastical purposes, even though it be sixteen minutes later than the mean or common time of that zone? It is a question for the legislators; and they ought, in our opinion, to have no doubt about their mind on that point-but if they have left it doubtful; then, we think, a man is entitled to perform all ecclesiastical functions according to the mean solar time of the place where he lives,

until the proper authorities clearly decide otherwise—which, however, for uniformity sake, is within their competence.

As to the recitation of the Divine Office, we beg to remind our correspondent of the decision given by the S. Penitentiary, 29th November, 1882, and quoted in the RECORD for July, 1883, page 469.-" Utrum ubi horologia adhibentur, tempori medio accommodata, ipsis sit standum tum pro onere divini officii solvendo, tum pro jejunio naturali servando; vel debeat quis, aut saltem possit uti tempore vero:"

Sacra Penitentiaria huic dubio respondit:

Fideles in jejunio naturali servando, et in divino officio recitando, sequi tempus medium posse sed non teneri.

From which it seems to follow that the law imposing the mean time as obligatory ought to be clear.

MISPRINT IN THE RITUAL.

J. H.

TO THE EDITOR OF THE IRISH ECCLESIASTICAL RECORD.

SIR, In the Irish Ritual published by Coyne, there is a glaring misprint in the first prayer of the blessing of water (ad faciendam aquam benedictam). Any person who pays attention to what he reads, must have been shocked at finding "careat omni munditia" in place of "careat omni immunditia." The correction should be made by those who use the said Ritual at once, so that part of a holy prayer should not be changed into an absurd profanity. Yours, &c. M. J. O'BRIEN.

BOOKS WANTED AND OFFERED.

TO THE EDITOR OF THE IRISH ECCLESIASTICAL RECORD. DEAR SIR,-The Publishers of some of the Catholic serials have adopted the usage of giving on cover a list of Books Wanted, and of Books Offered. It appears to me that it would be of advantage were this done in the case of the L. E. RECORD. Some might in this way be able to procure books which they need, and others to dispose of duplicate copies. I don't know on what terms this is carried out, but a per centage of one shilling in the pound, chargeable to the seller, would probably repay for advertisements. If it be desired to start it, I could supply a couple of items.

We think our correspondent's suggestion a very useful one. Any communications addressed to the Publishers on this matter will receive due attention. In our next issue we propose to make a beginning, and issue a short list of works which may be had through the Publishers at the prices fixed in the Catalogue of the RECORD. We shall insert also a list of books wanted.-EDITOB,

LITURGICAL QUESTIONS.

Ι.

The Gloria in Excelsis in the New Votive Masses.

REV. SIR-Heretofore the Gloria in Excelsis was not said in Votive Masses (Except of B. V. M. on Saturdays and of the Angels.) In the new Votive Masses it is ordered. Does this apply to all Votives (e. g. de Trinitate,) or only to the six there specified? I suppose the Ite missa est follows the Gloria.

The new rubric prefixed to the new Votive Masses prescribes the Gloria, and this rubric applies only to the six Votive Masses there specified. The Gloria is not, consequently, to be said in the Votive Mass de Trinitate or in others which did not previously admit of it.

The Ite missa est, follows the Gloria.

This new rubric regarding the saying of the Gloria is in keeping with former legislation respecting a Votive Mass when preceded by its own Votive Office. Take, for instance, the case of the Votive Office and Mass of the Blessed Sacrament which, by special Indult, we in the Irish Church were long since privileged to substitute for the Ferial Office and Mass of Thursday. In this Votive Mass when accompanied by its Votive Office, the Gloria should be said, though the Gloria is not to be said in the usual private Votive Mass of the Blessed Sacrament, when not conformable to the Office of the day.

Accordingly, we believe that the explanation of the apparent contradiction between the new and old rubrics is this:-the general rubric which prohibits the Gloria in a private Votive Mass, (except in that of the Angels and of the B. Virgin on Saturdays) applies to a Votive Mass which is not preceded by a Votive Office ("Non conformis officio"); and the special rubric regards Votive Masses following on their own Votive Offices. Hence, whenever a Votive Mass is not in connection with its Votive Office, the general rubric of the Missal (Tit. viii. n. 4.) should, we think, be followed.

II.

The Last Gospel in the New Votive Masses.

REV. DEAR SIR-Would you be good enough to say whether any new regulation has been made regarding the last Gospel in a Votive Mass celebrated on a Feria?

In De Herdt we read (vol. I., pars. 1 no. 49. Edit. Lovan, 1870) "Nunquam legitur in fine missae votivae aliud evangelium nisi S. Joannis, quamvis celebretur in feria, aut vigilia proprium evangelium