RELIGION.

De Bonald has said, "It is all over with Europe when she no longer possesses a public religion." The blind rage of destruction which animates the Revolution has left it vision enough to see this truth. Hence all its energies are turned against religion, which it pursues with an intense and satanical hatred. Edgard Quinet has but spoken a clear historical fact in saying "the abolition of all religion shall be for ever the distinctive mark of the French Revolution." This ideal the Revolution still pursues by means of all the engines which modern society furnishes for creating and directing public opinion. Whether by covert, stratagem, or open violence, her end is always the same -the destruction of religion-for it alone is capable of presenting an effective obstacle to that material, moral, and intellectual ruin of which the Revolution is the herald and agent. In the popular republican catechism, youth are taught that "there is no power, no justice above man. To deny God is to affirm that man is the sole true sovereign of his own destiny." We do not exaggerate when we say that the Revolution is essentially antichristian in its principles and in its object, and that it is in direct opposition to all revealed religion. This truth becomes more evident day by day. In the first stage of its history men stood aghast at the prospect created by the abolition of all worship, and Robespierre was forced through political necessity to decree the existence of a Supreme Being. "For," said Camille Desmoulins, "if kings were ripe for destruction, God was not yet so."

But we have made progress since that time, and the Revolution has now visibly thrown off the mask. "Catholicity must be destroyed," says E. Quinet. "It is not a question of refuting the Papacy, it must be extirpated, not only extirpated, but dishonoured, not only dishonoured, but stifled in mud."

In the secret instruction of a supreme Venta or Revolutionary Council discovered by the Roman police, we find these words :-" Our object is the same as that of Voltaire the complete destruction once and for ever of Catholicity, and even of the Christian idea." The revolutionary correspondent at Leghorn writes to Nubius (probably the mysterious chief of the sect) and re1 Lettres de Marnic, Introduction, p. vii. 2 Apud Segur, La Revolution, p. 32.

ports that he had visited all the secret societies of Europe, and says, "the overthrow of all European thrones is now a matter easily accomplished; but what is chiefly to be desired is not a revolution in this or that particular country -a thing which could be effected at any time-but in order to kill the old world effectively, every germ of Catholicity and Christianity should be smothered." Was not De Maistre right when he said that "the Revolution was satanical in its essence?" And can we tax with exaggeration the words of the late Pius IX., of glorious memory, when he wrote "the Revolution is inspired by Satan. Its object is to effect the utter ruin of Christian society, and re-establish on its ruins the social order of Paganism? "3

We have seen what the Revolution is in its nature, and in its object. Its promises have been great, its results disastrous. This, some of its most ardent admirers are forced to confess. The Revue des Deux Mondes, a publication infatuated with "modern" ideas, exclaimed, after the atrocities of the late Commune: "The Revolution has not kept a single one of its promises. It has made shipwreck of liberty along with all the rest."

But the Revolution exists, we repeat, and its deadly work is seen in France, Italy, Switzerland, and elsewhere. All over Europe its ramifications are spread, and in nearly all European nations it virtually holds the reins of government in its hands. It seems but to await a favourable moment to accomplish its ultimate designs. What shall the end be?

As we have said, there are not wanting deep and far seeing men who look forward at no distant future to the disruption of all civilized society, and a universal reign of anarchy, ruin, and barbarism. A time may shortly come when the revolutionary horde, let loose from the caverns of secret societies, may sweep away every vestige of civilization, and deluge Europe with tears and blood!

Should these awful forebodings be realized, then shall the flood-gates of human passion be opened, the altar shall be overthrown, and the blood of innocent victims flow in torrents. The Vicar of Christ shall be forced from his last resting place and obliged to seek refuge once more in the Catacombs, till the storm of blood and sacrilege shall have worn itself out, and the Revolution shall have once again

1

1 Apud Segur, La Revolution.

2 Considerations sur La France, ch. v.

8 Encyclical, 8th December, 1849.

devoured its own children. Then, in the midst of scenes of blood and smoking ruins, a venerable man, with hoary locks, whose head is bowed with sorrow and the weight of years, shall once more be seen issuing from his hiding place. In one hand he holds the Book of Truth, and with the other he clasps to his heart the image of the Crucified. He breathes a blessing of peace upon the scattered children of men. His voice reaches through a continent, and is heard on the shores of that land whose hills are ever green, and whose heart is ever faithful. Holy Ireland responds to the call of her father. She is once more ready for her traditionary work of Christian civilization. What has already happened may occur again-for history, some one has said, but repeats itself and as Erin in former days played so active a part in rescuing Europe from barbarism, the same lofty mission may fall to her lot once again. It may be her noble destiny to aid once more in restoring Christian civilization in Europe, and thus to co-operate in the fulfilment of De Maistre's prophecy, that "the Revolution which began by the proclamation of the rights of man shall end by proclaiming the rights of God."

D. KELLER.

CORRESPONDENCE.

MONITA BREVIA, BY THE LATE DR. MURRAY.

TO THE EDITOR OF THE IRISH ECCLESIASTICAL RECORD.

M.R.

Many of your readers will, I think, be glad to have the following relic of the pious and learned Professor of Theology, Dr. Murray, of Maynooth. He seems to have given this printed leaf to his students at the end of their course :MONITA QUAEDAM, IN USUM PRAESERTIM EORUM QUI JAMJAM ORDINANDI SUNT PRESBYTERI ET AD VINEAM DOMINI EXCOLENDAM PROFECTURI.

I. Haec quotidie petenda sunt, et etiam saepius in die:-1o, Omnium peccatorum vestrorum venia; 2°, Gratia nunquam posthac ullum peccatum deliberatum admittendi, maxime grave; 3°, Ut quotidie proficiatis in odio peccati atque in amore Dei et B. V. Mariae: 4°, Ut tempore mortis omnia ultima sacramenta mentis compotes ac digne recipiatis; 5°, Perseverantia finalis.1

1 Preces pro bona morte, quae, utpote brevissimae, facile memoriae mandari possunt, vid. apud "Raccolta," nn. 6, 19, 187. Aliae sunt paulo longiores, ibid. n. 131, 132, item, n. 84 (feria 3), 126 (oratio 3), 125 (Sabb.) Vid. indulgentias singulis istis precibus annexas.

II. Frequenter in die, quibuscumque negotiis distenti, et semper nocte e somno excitati, attollite mentes vestras in coelum, preces quas vocant ejaculatorias effundendo.

III. Confessionem hebdomadalem, nisi causa gravi urgente, nunquam intermittite.1

IV. Ab omni motu ultionis deliberato, quacumque offensa illata, strenue cavete.

V. Quatuor novissima crebro recolite.

VI. Lectioni librorum spiritualium sedulo incumbite. In istis pabula doctrinae salutaris omnigena invenietis, quibus, ut cibis diurnis, uti possitis et ad vestras animas alendas et animas eorum quorum curam utcumque habebitis, maxime autem in sacro Poenitentiae tribunali.

"Tantum illud vos rogo, ut ad Domini altare memineritis mei, ubi ubi fueritis."-S. AUGUST. Confess. 1. 9, c. 11. Decem. 1870.

P. M.

CAN CURATES ASSIST AT MARRIAGES?

VERY REV. DEAR SIR-I feel much obliged for your satis. factory answer to my query in the RECORD. Your concluding remark suggests another question. You say the curate should have the licentia parochi to assist at a marriage. Is it true that, once a priest gets his appointment as curate to a parish in this country, he has precisely the same powers as the parish priest in this matter, and can perform a marriage ceremony without any licence, expressed or implied, from the P.P.? I have heard that such is the case.-Faithfully yours,

C. C.

It is not true that curates in this country have, by virtue of their appointment as curates, the same powers as the parish priests in regard to assisting at marriages. The Bishop, no doubt, may, if he choose, authorise curates to assist at any marriages in the parish, or in special districts of the parish. But there ought to be an explicit declaration to this effect. If there are any dioceses in which it is the custom for curates to assist at marriages without the licence of the P.P., there, we dare say, appointment as curate, with the "usual powers," would suffice. Otherwise we think curates in this country cannot validly assist at marriages without the licence of the parish priest.

J. H

1 Hoc medio constanter adhibito, non solum anima magis magisque expurgatur, reficitur, roboratur; sed insuper singulis diebus per annum, in quibus missam celebratis, indulgentiam plenariam ex usu orationis En ego ("Raccolta," n. 34) lucrari potestis-ut nil dicam de aliis indulgentiis etiam plenariis lucrandis.

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LITURGY.

I.

Gothic Vestments. Blue and white Vestments.

REV. AND DEAR SIR-Having to officiate where there are Gothic vestments, as they are called, which hang down cope-like over the shoulders, and some of which are of a blue and white pattern, I would ask you kindly to inform me:

I. (a) Whether there is a decision of the Congregation condemning the use of such chasubles ?

(b) If there is such a decision, what is the date of it?

(c) And whether, in the face of such a decision, it is lawful to manufacture new vestments of the style referred to, not only for churches and chapels in which they were in use prior to the prohibitory decision, but also for other churches and chapels.

II. In the matter of the vestments of the blue pattern which are in use on the feasts of the Blessed Virgin, I would ask whether, and how far the blue colour, pure and simple, may be used in conjunction with white or yellow in chasubles?

CONSTANT READER OF THE RECORD.

Answer to question I. (a)--Yes, there is a general decree forbidding the use of vestments of the Gothic pattern. (b) The date of the decree is the 21st of August, 1863. (c) In the face of this decree, it is not lawful to manufacture new vestments of this pattern. The bishop may allow the use of those already made, till they are worn out. We give the decree in full, as you and those concerned will be anxious to see it.

REVERNDISSIME DOMINE UTI FRATER-Quum renunciantibus nonnullis Episcopis aliisque ecclesiasticis et laicis viris Sanctam Sedem non lateret quasdam in Anglia, Gallia, Germania et Belgio Dioceses immutasse formam sacrarum vestium, quae in celebratione Sacrosanctae Missae Sacrificii adhibentur, easque ad stylum, quem dicunt gothicum, elegantiori quidem opere conformasse.

Ex hoc porro examine, quamvis eadem Sacra Congregatio probe nosceret sacras illas vestes stylum gothicum praeseferentes praecipue saeculis VIII., XIV., et XV. obtinuisse, aeque tamen animadvertit Ecclesiam Romanam aliasque latini ritus per orbem Ecclesias, Sede Apostolica minime reclamante, a saeculo XVI., nempe ab ipsa propemodum Concilii Tridentini aetate, usque ad nostra haec tempora illarum reliquisse usum, proindeque, eadem perdurante disciplina, necnon Sancta Sede inconsulta, nihil innovari posse censuit, uti pluries Summi Pontifices in suis edocuere Constitu