HEALTH AND APOSTOLIG BENEDICTION

The Most Provident G-od, Who, by an admirable counsei of charity, raised mankind in the beginning to a participation in the Divine nature, and then, after they had been freed from a common stain and from destruction, restored them to their pristine dignity, has also conferred upon them the singular safeguard of laying open to them in a supernatural way the mysteries of His divinity, wisdom, and mercy. For although there are also included in Divine Révélation things which are not inaccessible to human reason, so revealed to men that they can be understood by ail quickly with firm certainty and without any admixture of error, yet not for this

reason is Révélation to be said to be absolutely necessary, but because God in His infinité goodness designed man for a supernatural end (Conc. Vat., sess. III., cap. 2, de Revel.) This supernatural révélation, according to the belief of the Umversal Church, is contained both in unwntten conditions and also in written books, which are called sacred and canonical, because, being written with the inspiration of the Holy Ghost, they hâve God foi 'their <luthor, and as such they were given to the Church (Ibid ) This, indeed, the Church has always held and openly professed with respect to the books ot both Testaments ; and those most important documents of the ancients are known, m which ît is announced that God spoke first through the propheis, thon through Himself,and afterward through the apostles ; that He also provided the Scriptures, which are called canonical (St. Aug. de Uv. Dei, xi 3) • that thèse are oracles and Divine utterances ; that writings were given by the Heavenly Father to the human race wandering far trom their jatherland, and were transmitted by sacred authors (b. Clem., Rom. I ad Cor., 45 ; S. Polycarp ad Phil. ( ; S Iren., c. Haer, 11, 28. 2). Now, such bemg the excellence and dignity of the Scriptures, that bemg composed (conlectoe) by God Himself as their Author, thev embrace His highest mystenes and works it follows that part of Sacred Theology which is concemed with the préservation and interprétation of thèse Divine Books is also of the greatest excellence and utility. Whilst, thereiore with the aid of God, We hâve taken care, and not fruitlessly, that certain other kinds of learning— namely, those which appear to be most effective for the mcrease ot the Divine Glory and of man's welfare— should be promoted by means of fréquent letters and exhortation. We hâve been thinking long since ot stimulating, commending, and also directmg more m

accordance with the requirements of the times, this most noble study of the sacred writings We are in trnth moved and almost impelled by the solicitude of Our Apostolical position not only to désire to open up this beautiful fountain of Catholic Révélation more safely and abundantly for the advantage of the faithfnl, but also to prevent it from being injured in an y part by those who are manifestly drawn to the Holy Scriptures by an impious audacity or who fallaciously and imprudently attempt to bring to light certain novelties. We are not indeed unaware, Vénérable brethren, that there are not a few Catholics, men of great ability and learning, who zealously undertake the defence of the Divine Books, and the work of making them better known and understood. But whilst rightly praising their diligence and the fruits of their labors We cannot but most earnestly exhort others also whose skill, learning, and piety give the greatest promise in this matter to merit the same praise by their efforts — that is to say, We wish and are anxious that a larger number should duly undertake and constantly maintain the protection of the Divine writings ; and that they especially who hâve been called by Divine Grâce to Holy Orders should dévote themselves with daily increasing diligence and industry to reading, meditating on. and explaining those same writings.

For apart of their beauty and the obédience due to the Word of Grod, the principal reason why this study appears to be so deserving of commendation lies in the manifold utility which We know on the sure authority of the Holy Spirit will flow Irom it : " Ail Scripture inspired of Grod is profitable to teach, to reprove, to correct, to instruct in justice that the man of Grod may be perfectly furnished to every good work" (ii Tim., iii., 16, 17). That the Scriptures were indeed given by Grod to men with such

an intention is shown by the exaraplcs of Christ Our Lord and the Apostles. For Ile who " procured authority procured authority by miracles, secured fait h by authority, and atlracted the multitude by faith" (S Aug. de util. cred. xiv., 32), w*s wont to appeal to the Sacred wiitings in fulfilling His sacred embassy ; for occasionally He even points out from them that He was sent by God and is God ; He draws arguments from them to teach the disciples and to confirm His doctrine ; their testimonies He both vindicates from the calumnies of disparagers and opposes to the Saducees and Pharisees to convict them, and He turns them against Satan himself when audaciously tempting Him ; and towards the very end of His life when He had risen again He made u.*e of thèse writings and explained them to His disciples — until He ascended. to the glory of the Father, Now the Apostles, who were trained by His roice and His precepts, although he gave "signs and w7onders to be doue by their hands" (Act. 3), still drew- great power from the Divine books in bringing home Christian wisdom to peoples far and wide, in breaking dowrn the obstinacy of the Jews, and in repressing the hérésies that arose. This is plain — and especially in the case of St Peter — from their discourses which they wTove for the most part by the words of the Old Testament into a most firm argument in favor of the New Law ; and the same is manifest from the Gospels of Matthew and John and from the Epistles which are called Catholie ; but it is most clearly évident from the testimony of Him wrho " boasts that he had learned the Law of Moses and the Prophets at the feet of G-amaliel, so that armed with spiritual weapons he afterwTards said confidently : " The arms of our warfare are not of flesh but the power of God," (S. Hier, de Studio Script, ad Paulin ap. LUI, 3). Let ail, therefore, and especially young soldiers in the sacred wTarfare,

learn from the examples of Christ Our Lord and the Aposties how much importance is to be atrached to the sacred writings, and with what zeal and with what a religious spirit they ought to approach this armory as it may be called. For to those who may hâve to treat of the truths of Oatholic doctrines amongst the learned or the unlearned nowhere are there aftbrded either more abundant resources or a fuller exposition respecting Grod, the highest and most perfect good, and wisdom of His works as reflecting His glory and charity. And with regard to the Préserver of the human race there is nothing more copious or more expressive than what is found in the collective text of the Bible ; and Jérôme rightly affirms that " ignorance of the Scriptures is ignorance of Christ " ^Jn Is. Prol.) : for from them stands out, as it were, His image living and breathing, from which corne in a truly wonderful way, a mitigation of evils, an encouragement to virtue, and an invitation to Divine charity. As lar as the Church is concerned, its foundation, nature, fonctions and grâces are so frequentiy mentioned therein, so numérous, strong and ready to hand are the arguments in its favor, that the same Jérôme has most truly declared : '.' He who is strengthened by the testimonies of the Sacred Scripture is a bulwark of the Church " (Jn. In. Is. liv. 12). And if a search be made with respect to the régulation and discipline of life and morals, apostolic men will discover in the same writings libéral and most excellent support, directions full of sanctity, exhortations seasoned with gentleness and force, and distinguished examples in every kind of virtue ; and there are besides in the name and words of Grod Himself the most important promises of rewards and the threats of punishment for eternity.

It is this peculiar and spécial power of the Holy Scriptures derived from the Divine afflatus of the

Holy Spirit which lends influence to the sacred orator, confers apostolic freedom of speech and imparts nervous energy and irrésistible éloquence. For whoever, in speaking, reproduct s the spirit and strength of the Divine word speaks " not in word only but in power also, and in the Holy Ghost and in much fulness" (lst Thess., I. 5.). Wherefore, they who deliver discourses on religion and proclaim the Divine message in such a way as to use scarcely anything else but the language oi human science and prudence rely more on their own than on Divine arguments, and their serinons, however brilliant they may appear, must be weak and eold inasmuch as they want the fire oi God's Word ( Jeremiah. XXIII,, 29), and must be far inferior to those into which the Divine Word infuses its power ; for " the Word of God is living and effectuai, and more piercing than any two-edged sword, and reaches unto the division of the soûl and the spirit" (Heb. IV., 12). Of course it must also be admitted by those of much expérience that there is in the Sacred writings a wonderful.variety and a rich éloquence worthy of the greatest subjects, as St. Augustme taught and expressly pointed out (de doctr. Chr., iv., 6, 7), and as it confirmed by the fact that the most eminent amongst sacred orators hâve gratefully attested before God that they owed their famé principally to the assiduous use of the Bible and pions méditation.

The Holy Fathers, who had complète knowledge and expérience of ail this, never ceased from extolling the Sacred writings and their fruit. In numéro s places they call them " that most wealthy treasury of heavenly doctrines " (Chrysos. in. Gen. hom. 21, 2; hon. 60, 3 ; S. Aug. de Discipl. Chr. 2), or perennial fountains of salvation (St. Athan. Ep. fest. 39), or they recommend them as fertile fields and most pleasant gardens in which the Lord's flock may be

reinvigorated and ddighted (S. Aug Serm. 26, 24 ; S. Ambr. in Ps., c xviii., Serm. 19, 2). Thèse words of St. Jerorno to the Cleric Nepotianus may be aptly referred to : " Read the Holy Scriptures frequently ; nay, let the Sacred writings never be out of your

hands ; learn that which you may teach

Let the diseourses of the priests be based upon the reading of the Scriptures " (S. Hieron de vit. cler. ad Nepot), and appropriate is the opinion of St. Grregory the'Grreat, than whom nobody has described more judiciously the duties of the priests of the Church " It is necessary, " he says, "that those who attain to the office of preaching should never give up the study of the Sacred Scriptures " (St. G-reg. M. Regul, post. ii., al 22; Moral xviii., 26, al 14). Hère, too, it is well to recall the admonition of St. Augustine : 11 He is an empty preacher of the Word of Grod publicly who does not inwardly take it to heart " (S. Aug. Serm. 179, 1), and the instruction of the same Grregory to preachers " that they sho Id examine themselves as to the words of Divine Scripture before setting them forth to others, lest in reproving other people's conduct they should neglect themselves" (S. G-reg. M. Regul, post iii , 24, al 48 . But from the example and pattern of Christ who " began to do and to teach" the voice of the Apostles had already insisted upon this, addressing not Timoihy alone but the clergy of ail ranks in this command, 11 take heed to thyself and to doctrine ; be earnest in them ; for in doing this thou shalt both save thyself and them that hear thee " (1 Tim., iv*, 16). Assuredly exceptional aids to salvation and perlection both for one's self and others are ready to hand in the Sacred writings, a iact which is the subject of éloquent praise in the Psalms ; but thèse aids are for those who bring to the considération of the Divine writings not merely docile and attentive mind but a just and pious disposition of soûl. For thèse books

are not to he regarded as of the ordinary kind but, because they were dictated by the Holy Spirit Himself, and contain matters which are of the highest moment, and in many points recondite and exceedingly diiiicult to nnderstand and interpret, they always need the coming of the saine Spirit — that is, His light and grâce; and thèse, as we are frequently reminded by the authority of the Divine Psalmist. are to he asked for vvith humble prayer, and to he preserved by holiness of life.

Clearly, therefore, from this arose the précautions taken by the Church, vhich by ineans of the most admirable institutions and law has taken care "that this heavenly treasury of the Sacred Books which the Holy Spirit bountifuily gives to men should not lie neglected " (Conc. Trid., sess. v. décret, de refor. lj, for she has arranged not only that a large portion of them should be read and piously pondered by ail ministers in the daily office of sacred psalmody, but also that the explanation and interprétation ot them should be dealt with by men of suitable ability in cathedral churchcs, in monasteries, and in couvents of other regulars in which studies may conveniently flourish. And she has strictly ordered that at least on Sunday and solemn festivals the faithful should be nourished with the salutary words of the gospel [ibidem, 1-2]. To the wisdom and care of the Church also, has be-en due in every âge a lively dévotion to the Scriptures, which has been productive of prééminent advantages. In this connection, to strengthen our previoas exhortations, it gives us pleasure to note how from the beginning of the Christian religion those who were distinguished by sanctity ot life and the knowledge of divine things always paid fréquent and assiduous attention to the Sacred Writings. We see the immédiate disciples of the Apostles, amongst them Clément of Rome, Ignatius of Antioch, Polycarp, likewise the apologists, especially

Justin and Trenaeus in their letters and books, whether concerned with the protection or recommandation of Oatholic dogmas, deriving from the Sacred writings in particular confidence, vigor, and every grâce of piety. Catechetical and theological schools liaving sprung up in connection with varions episcopal Sees — those at Alexandria and Antioch were most celebrated — the teaching imparted in thèse consisted scercely of anything else but the reading, explanation, and defence of the Divine Scriptures. From them came forth many Fathers and writers, whose labors, studies. and excellent works formed such a rich store during the three following centuries or so that the period was called the " golden âge of Biblical exegesis." Amongst the Easterns the principal place is held by Origen, wonderful (or the quickness of bis intellect and persevering labors, whose numerous writings and immense work, the Hexapla, nearly ail others hâve drawn upon in turn. Mention should be made of a number who hâve extended the limits of this study. For instance, among the most distinguished Alexandria produced Clément and Cyril ; Palestine, Eusebius and another Cyril ; Cappadocia, Basil the Great and the two Gregorys, Gregory Nazianzen and G-regory of Nyssa; Antioch, the renowned John Chrysostom, whose skill as a Biblical scholar rivalled his lofty éloquence. Nor were others less noteworthy in the West. Eminent amongst those deservins: of a siii£ular commendation are the names of Tertullian, Cyprian, Hilary, and Ambrose, Léo the Great and Gregory the Great ; most illustrious of ail are those of Augustine and Jérôme, one of whom was remarkably acute in discerning the meaning ol Scripture and most successful in applying it to the support of Catholic truth, while the other from his extraordinary knowledge of the Bible and his great labor upon its application has been honored by the voice

of the Church with the title of Doctor Maximus. Although this study was not pursued with the same ardor and fruit i'rom that time up to the eleventh century, still it flourished, mainly through the exertions of the clergy, for they took care to consult the best works that the ancients had lei't on this sub]ect. and puhlish thern suitably edited with éditions of their own, as was done especially by Isidore of Seville, Bede, and Alcuin ; or to elucidate the Sacred manuscripts with glosses, as did Valafridus, Strabo, and Anselm Laudunensis, or, like Peter Damian and Lanfranc, to take fresh measures for preserving them in their entirety. But in the twelfth century a great many treated, in a praiseworthy way, of the allegorical meaning of the Scriptures ; in this expository method St Bernard, whose writing scarceiy savor of anything else than the Divine Scriptures, easily excelled ail others. A fresh and agreeable development was given to this study by the System of the scholastics. Although they sought to investigate the genuine reading of the Latin version, as is plainly shown by the Correctoria Biblica which they drew up, yet they devoted greater zeal and industry to explanation and interprétation ; for in a regular and clear manner, than which there had been nothing better previously, the various sensés of the sacred language were distinguished ; the wreight of each was considered theologically ; the parts of the Books and the subjects of the parts were defined ; the designs of the writers were sought out ; the relationship and interconnection of the sentences explained. Everyone must see how much light was by this means brought to bear on obscure passages. Moreover, a choice abundance of Scriptural learning is iully displaved both in their works on theology and their commentaires on the Scriptures ; in which respect Thomas Aquinas held the palm amongst them. Then when Our prede-

cessor Clément Y. added to the Athenaeum in this city and some celebrated universities courses oï Oriental Literature Our people began to labor with greater accuracy on the primitive codex of the Bible and on the Latin copy. The érudition of the Grreeks being then brought back to Us, and ail the more eflfectually because of the new method of book prin+ing happily discovered, the cultivation of the Sacred Scripture extensively increased. It is marvellous in what a short space of time copies chiefly of the Vulgate multiplied by the press filled, so to speak, the Catholic world, in such honor and regard were the sacred volumes held during this very period which is unfairly assailed by the enemies of the Church. Nor should Vie omit to notice what a number of learned men, mainly from amongst the religious congrégations, corne forward to promote Biblical knowledge from the Council of Vienna to that of Trent ; and thèse employing new aids and bringing into réquisition their varied stock of érudition and ability not only increased the accumulated resources left by those who had gone before, but it may be said opened the way for the pre-eminence of the âge which followed the same Council of Trent, and during which the glorious âge of the Fathers almost appeared to hâve returned. Nobody is unaware and it is pleasant to us to recall the fact that our predecessors from Pius IY. to Clément YIII. caused the préparation of those celebrated éditions of ancient versions the Yulgate and the Alexandrine which were afterwards brought out by the command and authority of Sixtus Y. and the same Clément and are in common use It is known that in those times other ancient versions of the Bible as well as the Polyglots of Antwerp and Paris, thoroughly suitable for the purpose of sincère investigation, were most carefully brought out that there was no book of either Testament which had not more than one

capable expositor ; and no serious question connectée! with the subject that did not in an elaborate way exercise the abilities of ranny ; amongst whom not a iew of the more stadious Holy Fathers won for themselves a distinguished réputation. Nor in truth has energetic abihty been wanting amongst our people since that âge, for men of distinction hâve continued to do good work in the same sphère, and against the figments of Rationalism wrested from philology and kindred studies hâve vindicated the Sacred writings by arguments drawn from the same sources. They who consider ail thèse things fittingly as they should will certain ly allow that the Church has ne ver in an y way failed to provide for the diffusion amongst her children of the waters from the fountains of Divine Scripture, and that she has aiways maintained and equipped with every resource of learning the watchful attitude in wmich she has been divmely placed for the protection and safeguarding of the dignity of those writings, so that she has not needed and does not need any stimuli from outsiders.

Now, vénérable brethren, the purpose for which Our office was established, demands that ¥e should communicate with you as to the best method of ordering thèse studies. But it is well to take cognizance in this place of the kind of men who turn away from and oppose Our principles, and what are the arts and arms upon which they rely. As heretofore the issue was chiefly with those, wTho, relying on private judgment and repudiating the Divine traditions and magisterium of the Church, maintained that the Scripture was the only source of révélation and the suprême deciding authority : so now the contention is against the rationalists, who as their children and heirs, relying upon their view, hâve altogether rejected even the very remains of Christian faith accepted by their fathers. For they deny

altogether the révélation, inspiration and holiness of the Scripture, and assert that they are nothing else but the devices and contrivances of raen ; that they are not true narratives of historical facts, but either inept fables or lying stories ; that the prédictions and prophecies are not such, but either prédictions invented after the e vents, or forekuowledge acquired by natural means ; that the miracles and prodigies of Divine power are not really such, but astonishing things by no means above the powers of nature, or delusions and myths ; that the Grospels and the Apostolic writings are plainly to be attributed to other authors. Astounding errors of this kind by which they think that the sacred truths of the Divine Books will be torn to shreds, they put forward as décisive pronouncements of a so-called new and libéral science ; as to which their own views are so unstable that they frequently change them and add to them. Although they feel and speak so impiously concerning G-od, Christ, the G-ospel, and the rest of the Scripture, there are not wanting amongst them those who désire to be considered both Christian and Evangélical theologians, and under this honorable name they display the temerity ot a haughty disposition. Thèse raen hâve been joined and aided by not a few who are engaged in other studies. and w7ho through a dislike of révélation hâve been in a similar way drawn into opposition to the Bible. We cannot in truth sufficiently déplore how far this opposition has extended, and how mue h more bitter it becomes from day to day. It is introduced amongst erudite and earnest men, though they can guard against it with less difficulty ; but it is mainly amongst the multitude of the unlearned that thèse furious enemies labor with every sort of design and artifice. The pour for th. the destructive virus in books, pamphlets, and journals ; they insinuate it into speeches

and discourses; they hâve now invaded every place, and they keep withdrawn from the guardianship of the Church many schools of youth, in which, even by mockery and scurrilous jokes they wretchedly déprave credulous and weak minds, and train them into contempt for the Scripture. Thèse things, vénérable brethren, should move and excite a common pastoral anxiety to oppose to this new and falsely-called science, the ancient and true knowledge which the Church received from Christ through the Apostles, and in such a struçgle should call forth suitable defenders of the sacred Scripture. Therefore, let it be the firsl care that in ecclesiastical seminaries and académies the Divine wiïtings should be treated as the importance of this study and the requirements of the time demand. And for this purpose nothing ought to be deemed more advisable than the prudent sélection of teachers ; ior this office there ought to be chosen not ordinary men, but those who are fit for the discharge of the duties and are recommended by a çreat love and daily use of the Bible, and whose minds are properly equipped with learning. And the éducation of those who will hold this office in the future should be looked to at an early âge. It will be well, therefore, wherever it can be conveniently done, that some students of the greatest promise after they hâve creditably gone through their theoloyical course, should be assigned altagether to the study of the Sacred Books, the opportunity being given them ot a somewhat fuller currioulum. Let teachers thus chosen .and trained approach with confidence the task entrusted to them, and that they may the better understand it and may bring iorth befitting fruit it seems right to furnish them with certain proofs detailed with exceptional fulness. Let such attention, then, be given to the abilities of young: students from the threshoid of their studies that

their judgment shall be earefully moulded and cultivated for examining the Sacred Books and seizing their meaning. Useiul for this end is the tract called De Introductione Biblica, which affords the student suitable help for proving the perfection and authority of the Bible, for investigating and ascertaining its legitimate sensé, and for radically refuting captious propositions. It is scarcely necessary to say how important it is that Ihese things should be examined in the beginning methodically, skilfully, consecutively, and with the aid of theology, since the whole subséquent treatment of Scripture either rests upon thèse foundations or is made clear by their light.

Next let the diligence of the teacher be most zealously expended on that more fruitful part of this study which is concerned with interprétation, so that his hearers may be often able to employ the riches of the Divine Word for the promotion of religion and piety. Of course we understand that owing to their extent and to want of time the whole of the Scriptures can not be expounded in détail in the sehools ; but as there is need of furthering a certain mode of interprétation, the prudent teacher should avoid the defect, on the one hand, of tho^e who go over the varions books too cursorily ; and on the other hand, of those who dwell at immoderate length on some single part of one book. And in many sehools the course pursued in the higher collèges cannot be well followed — that is to say that certain books should be expounded freely. with some continuity and wealth of explanation — the parts of the books selected for interprétation should receive a treatment that is suitably full, so that the students being as it were attracted and trained by this spécimen, they will themselves thoroughly examine the rest and be devoted to this study during their lives. In this course, in accordance with the usages of our

ancestors, let the Vulgate version be taken as the model, which version, as the Council of Trent has decreed, must be held as " authentic in public reading, disputation. preaching, and exposition " (sess. iv., Decr. de edit. et usu sacr. Libr.), and which the Church by daily custom recoinmends. At the same time due considération must be given to other versions which received the praise of, and were used by, Christians in ancient times, especially the original codices. For although the G-reek and Hebrew meaning is well brought oui in the Vulgate, still if there is in anything not wholly accurate, advantage will be derived from the examination of " the earlier language " as St. Augustine advises (De Doct. 2, Chr. iii, 4). Then it is self-évident how much assiduity must be employed in this examination, as it is " the duty of the commentator to explain not what he wishes himself, but what is the meaning of the Author whom he interprets" (S. Hier, ad Pammach). After weighing the reading with every care where it is necessary then will be the time for research and putting forward an opinion. And it is of the first importance that the commonly approved rules of interpreting should be followed ail the more exactly the more bitter the attacks of adversaries. Therefore, with the study of the meaning of the words, of the order which is followed, of parallels and the iike, let there be combined opposite and learned illustrations from outside sources; let this be done cautiously, however, lest more time and labor should be thus expended than in obtaining a knowledge of the sacred books, and lest the multiplicity of the points submitted for instruction should prove more injurions than useful to the minds of youth, From this the progress to the use of the Sacred Scripture in iheology will be safe. And hère attention should be paid to the fact that in addition to the other causes of difficulty which

are usually met with in certain works of the ancients there are some peculiar to the sacred books. For according to the authority of the Holy Spirit in the works of Holy Writ are laid down many thîngs which far surpass the strength, power,and acuteness of human reason, that is to say, Divine mysteries and various other things connected with them, and this sometimes to a larger extent and in a more recondite manner, than the letter of the text and the laws of hermeneutics appear to indicate ; besides the iiteral meaning itself certainly admits of other sensés either to illustrate dogma or to commend the precepts of lil'e. Accordingly il is not to be denied that the Sacred Books are involved in a certain religions obscnrity, so that no one can approach them without a guide (S. Hier, ad Paulin, de studio Scriptural' ep. liii., 4), Grod, according to the common opinion of the Fathers, arranging it so in order that rnen might examine them with greater earnestness and zeal, and should more deeply impress upon thfir minds and hearts the precepts so fully set lorth therein ; and should understand especially that God had delivered the Scriptures to the Church, which on that account in the reading and treatment of His Word should be followed as a more sure guide and teacher. For where the grâces of the Lord hâve been bestowed there the truth is to be learned and already St. Irenaeus taught that the Scriptures are expounded without danger by those who hold the Apostolic succession. (C. Haer. iv.. 26, 5.) This view, indeed, which was also the view of the other Fathers, was adopted by the Vatican Synod when renewing the Tridentine Docree concerning the interprétation of the Inspired Written Word, '; it declared that its meaning was that in matters of Faith and morals pertaining to the promotion of Christian doctrine that is to be considered the true sensé of the Sacred Scripture which Holy

Mother Church has held and holds, whose province it is to judge respecting the true sensé and interprétation of the Sacred Scriptures ; and theretore no one is permitted to interpret the Sacred Scriptures contrary to this sensé, or even contrary to the unanimous consensus of the Fathers. " (Sess. III., cap. II , de Revel. of Conc. Trid. Sess IV , decr. de edit. et usu Sacr libr ) By this law, full of wisdom, the Church doivs not at ail retard or check the investigation of Biblical science, but rather exhibits it free from error and greatly furthers its true progress. For a wide (ield is open to each private teacher in which, pursuing sale methods, he may by his own industry in interpreting brilliantly and usefully enter into rivalry with the Church. Indeed in the parts of Divine Scriptore which yet require a fixed and definite exposition such measures can be taken that in the design of Grod's loving providence the judgment of the Church may be hastei:ed, as it were, by this diligent investigation ; and in points already defined the private teacher can be equally of service ifhe places them before the faithful in a clearer light and before the learned with greater ability, or if he proves himself more successful in repelling adversaries.

Wherefore, let it be the sacred and primary duty of the Catholic interpréter to see that those testiioonies of the Scripture, of which the sensé has been authentically declared either through sacred authors with the inspiration of the Holy Grhost, as is the case in many parts of the New Testament, or through the Church with the assistance of the same Holy Spirit, " either by a solemn décision or by the ordinary and universal ma^isterium " (Conc. Vat. Sees. iii., 3, de fide), are explained by him in the same sensé ; and with the aid of his knowledge let him show that interprétation alone can be rightly approved of according to the laws of sound hermeneutics.

In other things the analogy of Faith is to be followed and the Catholic doctrine as accepted by the authority of the Church can be taken as the suprême standard ; for as the same Grod is the Author of the Sacred Books and of the doctrine deposited with the Church a différent sensé to that which she adopts cannot by any legitimate interprétation be deduced from those books. Whence it appears that that interprétation is to be rejected as false and absurd which places the inspired au; hors at variance with one another, or which is opposed to the doctrine of the Church. It also behooves teachers in the department of religious éducation to be so endowed mentally as to hâve a thorough grasp of ail theology and to be well versed in the commentaries of the Fathers, Doctors, and best interpreters. This is inculcated by St. Jérôme (ibid., 6, 7] and emphatically by St. Àugustine, who justly complains " if every study, however humble and easy in order to be understood requires a teacher or master, what greater presumption can there be than to be unwilling to learn the inspired books from their interpreters " [Ad Honorât, de utilit cred. xvii, 35]. This w7as felt and confirmed by the example of the oiher Fathers " who sought to understand the Divine Scriptures, not by their own presumption, but from the writings and authority of their predecessors, who themselves, it is certain, received the rule of interprétation by Apostolic succession " [Rufin, Hist. Eccl , ii., 9]. Now, as the authority of the Fathers, by whose labors '' after the time of the Apostles as planters, waterers, builders, pastors and nourishers, the Holy Church increased " [St. Aug , c. Julian. ii., 10, 37], is suprême, as often as there is any public testimony from them pertaining to doctrines of faith or morals, let ail explain it in the same way ; for it is quite clear from their agreement that it was so handed down by the Apos-

tles according to the Catholic faith. The view of the Fathers is also to be considered as of great weight, when, as it were, in a private way they discharge the office of teachers in thèse matters, inasmuch as they are men whom not only the science of revealed religion and the knowledge of many things useful for the understanding of the Apostolic books strongly commend, but whom as persons distinguished by sanctity of Jife and zeal for the truth Grod Himself has assisted with the more ample safeguards of His own Light. Therefore, let the interpréter make their exposition his own ; let him reverently follow in their footsteps. and let him by an intelligent choice of their opinions make use of their labors. Nor need he think on this account that he is hmdered when a jast cause arises from proceeding further in inquiry and expounding. provided he religiously observes the instruction wiseiy given by Augustine, namely, that the literal and, as it were, obvious sensé is by no means to be departed from unless reason prevents it from being held, or necessity compels its abandonment (De Gren ad litt., 1 viii, c. 7-13), and this instruction is to be foilowed the more steadfastly, because of the danger of error owing to the great désire for novelties and the license of opinion. Let him take care not to neglect those allegorical and similar interprétations of the Fathers when they départ from the literal meaning and are supported by the authority of many. For such a method of interprétation the Church received from the Apostles, and has approved of by her own example, as is évident from the liturgy ; not that the Fathers in this way strove to prove dogmas of faith, but because they well knew it to be fruit fui in nourishing virtue and piety. The authority of the other Catholic interpreters is less indeed, but since the study of the Bible has made a certain continuous progress in the Church their commentaries must

also receive their own share of honor, from which works many things may be opportunely sougth for refuting contrary opinions and unravelling difficulties. And, indeed, it is really discreditable that any one, ignoring or despising the excellent works which hâve been left in abundance by Catholics, should prefer the writings of the heterodox, and shonld seek from them — with imminent danger to sound doctrine, and not unfrequently to the détriment of Faith — the explanation of passages to which Catholics hâve already most efTectively devoted their abilities and labors. For althongh theCatholic interpréter can be sometimes assisted by the studies of the heterodox prudently used, let him remember at the same time a fact which is also évident from many ancient documents (Ctr. Olem. Alex. Strom. vii. 19; Orig de Princ, iv, 8; in Levit. hom. 4, 8 ; Tertull. de praescr. 15 seqq. : S. Hilar. Pict. in Math., 13, 1) that the pure sensé of the Sacred Scripture is nowhere found outside the Church and cannot be given by those who, wanting the True Faith. do not reach the marrow of the Scriptures but nibble at the bark.

It is most désirable and necessary that the use of the Devine Scripture should permeate the whole teaching of theology and be almost its very soûl ; such, in every âge, the Fathers and most distinguished theologians regarded it, as evinced by their actions. For they endeavored to point out and to prove by the Divine writings what are the objects and effects of Faith, and from thèse writings also, as well as from Divine tradition, to réfute the novel fictions of heretics and to search out the reason, meaning, and Connecting links of Catholic dogmas. Nor will anyone be surprised at this who bears in mind that the Divine Books must hold such place amongst the fountains of Révélation that theology cannot be treated properley and according to its

dignity except by their study and assiduous employment. For although it is right that youth should be so trained in the académies and schools as to obtain an understanding and knowledge of dogmas by arguing from articles of Faith to other things to be deduced from them, according to the rules of approved and solid philosophy, still a serious and crudité theologian must by no means neglect the démonstration ol dogmas drawn by Biblical authorities, for " theology does not accept its principles from other sciences but immediately from God by Révélation. And, therefore, it takes not from other sciences as if they were superior to it, but it uses them as inferiors and handmaids. " This method of treathing theology is taught and commended by Aquinas the prince of theologians, (Summ theol, p. 1, q. 1., a, 5 ad 2 , who, moreover, from this well-understood mode of dealing with Christian theology showed how a theologian can défend his own principles by arguing on those things which are received through Divine Révélation ; as by the authority of the Sacred Scriptures we dispute against heretics and use one article against those who deny another. If, however, the adversary believes none of thèse things which hâve been Divinely revealed, the course then is not to prove the Articles of Faith by argument, but to solve any arguments he may bring forth against Faith (Ibidem, a. 8.). It is, therefore, to be seen to that youths suitably instructed and prepared, should approach Biblical studies so that they should not disappoint just hopes or, what is worse, incautiously fall into the danger of error, carried away by the fallacies of rationalism and apparent érudition. They will, however, be most excellently prepared if, under the guidance of St. Thomas, they religiously cultivate and understand philosophy and theology in the way We hâve marked out and prescribed. Thus, let them duly proceed both in Biblical knowledge and

what is called positive theology, and they will make most gratifying progress in both.

To provc, expound and illustrate Catholic doctrine by a legitimate and skilful interprétation of the Sacred Books is a great deal ; but another task, and that of as great moment as it is laborious. remains, namely, that their intégral authority should be most effectually defended. This, indeed, cannot be fully and generally done except by recourse to the living and proper magisterium of the Church, which, in itself and on account of its admirable extension, its extraordinary sanctity, its inexhaustible fecundity in ail good things, its Catholic unity ànd its invincible stability, is a great and perpétuai motive of credibility, and an irréfragable testimony of its Divine mission (Conc. Yat., sess. iii, c. iii de fide). Since, however. the Divine, and infallible magisterium of the Church is also based on the authority of the Sacred Scripture we must, therefore, first of ail, require and assume at least a human faith in the Scripture : in the books of which, as in the language of most approved witnesses of antiquity, the Divinty and mission of Christ Our Lord, the establishment of the Hierarchy of the Church, and the primacy conferred on Peter and his successors, are surely and clearly to be found. It will be greatly conducive to this if a number of men from the sacred ministry are specially prepared to do battle for the faith in this fleld likewise, and to repel the attacks of the enemy, having been careful to put on the armor of Grod as the Apostle ad vises (Eph. vi , 13, Sequ.), and being not unaccustomed to the enemy's new weapons and methods of warfare. This is beautifully enumerated by St. Chrysostom amongst the duties of priests in the following words : — " We must exert great zeal in order that the Word of Christ may dwell abundantly in us (Cfr. Col. iii., 16) ; and we should be prepared not for one kind of

combat alone, for the warfare is variée! and varied are the enemies ; and neither do ail use the same weapons, nor do they adopt merely one mode of assailing us. H<>, then, who is to enter the field against ail corners shonld be aware of the contrivances and stratagems of ail ; he should be at once an archer and slinger, a tribune and the leader of a cohort, a commander and a soldier, a member of the infantry and of the cavalry. an expert in naval and mural warfare; for unless every art of warfare is known the devil knows how to take advantage of a single side, if that be neglected, and to carry off the sheep by sending in his plunderers" (De Sacerd , iv, 4).

We hâve above indicated the various artifices and stratagems of the enemy in making their attacks ; now let us point ont what supports must be relied upon for the purposes of defence.

Thèse consist, in the first place, in the study of the ancient lan^ua^es of the East, and, at the same time, in what is called the criticai art. As the knowledge of both is nowadays much prized and honored, if the clergyman possess it to a greater or less degree, according to the requirements of places and people, he will be the better able to sustain the dignity and carry ont the duties of his position ; for he ought to become " ail things to ail men " (1 Cor., ix., 22), being ready always to " satisfy every one that asketh a reason of that hope which i,* in him" (1 Peter iii., 15). Therefore it is necessary ior prolessors of Sacred Scripture and becoming for theologians to understand those languages in which the canonical books were first penned by the hagiographical writers, and it will be most advantageous if they are cultivated by Church students, especially those wTho aspire to Degrees in theology. And provision should be made in ail académies for what has already been most commendably established in some — that

is, professorships of the other ancient languages likewise, especially the Semetic and of corrélative branches of learning for the benefit above ail of those who it is decided are to dévote themselves to sacred literature On the sarae account thèse ought themselves to be particularly learned and skilled in true criticism ; for wrongly and to the détriment of religion the System honored with the name of the Higher Criticism has beeu introduced to bring out the origin, integrity and authority of every book ascertained alone by internai évidence as they term it ; whereas, on the contrary, it is clear in questions of a historical character such as that respecting the origin and préservation of books, that historical proofs are of pre-eminent importance and that they should be most zealously procured and investigated, and that the internai évidence relerred to is not of sufficient value to be called to one's aid except by way of strcngthening certain points. If another course is pirsued, serious incouvenience will resuit, for the enemies ol religion wiil hâve greater confidence in their work of attacking and destroying the authenticity of the Sacred Books. Tn fact, the meaning of the Higher Criticism, which is so much extolled, will corne to this — that in interpreting each one should follow his own inclination and prejudiced opinions ; neither will it shed on the Scriptures the light sought for, nor will learning dérive any advantage from it, but that sure mark of error, diversity and dissimilarity of view, will be apparent, as is already shown by the leaders of this new System themselves ; and most of them being infected with the maxims of a vain philosophy and of rationalism, they will not hesitate to remove from the Sacred Books prophecies, miracles, and everything else that is above the natural order. In the second place, it is necessary to meet the attacks of those who, abusing their knowledge of physical science, investigate

the Sacred Books with minute care in order that they may expose the ignorance displayed on this subject by the authors, and may viliiy their writings. And since thèse contentions are concerned with sensible objects. they are ail the more dangerous, falling, as they do, into the hands of the masses, and especially those of youth who are fond of literature, and who, when they hâve once lost their révérence for Divine Révélation in any of its parts, will easily give up ail belief in the whole. It is beyond doubt that the more suitable natural science is. if rightly taught, for ensuring the perception of the glory of the great Maker stamped upon création, the more effectuai! y it may be employed if instilled in a wrong way into the minds of the young, to uproot the first principles of sound philosophy and corrupt morals. Wherefore, a knowledge ol natural science will afford valuable assistance to the teacher of Sacred Scripture by enabling him the more readily to expose and réfute the fallacies of this kind also which are brought forward against the authority of the Sacred Books. Indeed, no real différence can arise between the theologian and the physical scientist so long as each keeps to his own province, both, in accordance with the warning of St. Augustine, being on their guard against " making any rash statement or asserting as known what is unknown " (In Gen. Op, Imperf IX, 30) But if there should be any disagreement as to how the theologian should act, St. Augustine also gives a rule compendiously. " Let us show," says he, " that whatever they can demonstrate by true proofs respecting the nature of things is not contrary to Our Writings, but let Us likewise show that whatsoever they may hâve brought forth from any of their works in opposition to our Writings, that is, to the Catholic faith, is in some sensé false or that we consider it altogether unworthy of belief" (De G-en. ad. litt. I. 21. 41). In

considering the justice of this rule, it must be borne in raind, first of ail, that the sacred writers, or rather "the Spirit of God which spoke through them, deemed it inadavisable to teach men thèse things (that is, the innermost constitution of visible objects) as they would not be conducive to salvation " (S. Aug. ib, n. 3, 20) ; and accordingly that thèse writers, instead of duly entering in'o an investigation of nature sometimes described and treated of affairs either in a certain figurative style or in the ordinary language, as is frequently done in daily life at the présent day, even amongst men of the greatest learning. As in coraraon language suitable expressions are first found for what falls under the sensés, in like raanner (as the Angelic Doctor reminds us), the sacred wiiter folio wed sensible impressions or the language which G-od Himself used in addressing men, adopting the hum'an mode of speech to be within the reach of their understanding.

It must not be concluded that because Holy Scripture is to be strenuously defended the opinons expressed by individuals, or afterwards by interpreters in making it known, are to be equally upheld : their opinions being those of the âge in which they lived, in explaining passages where questions of physical science arose they may sometimes hâve erred in judgment, so as to make statements which by no means meet with approval now. In their interprétations, therefore, we must carefully note what they really hand down respecting the faith or what is closely connected with it, and what they set forth with unanimous accord ; for, as St. Thomas holds, " in matters which are not of faith the saints could, like ourselves, hâve différent opinions. " In another passage St. Thomas also most wisely observes : " To me it appears safer that views respecting which philosophers hâve held a coramon opinion and which are not opposed to our faith should nei-

ther be affirmée! as dogmas of faith, although they are sometimes put forward in the name of philosophers, nor be denied as contrary to faith lest the wise men of this vvorld should be aflforded an occasion of contemning the teaching of faith " (Opus. xj. Although the interpréter ought to show that the points which natural scientists hâve by certain arguments maintained as beyond doubt are nowise at variance with the Scriptures properly expounded, at the same time the tact should not be lost sight oi that thèse men hâve sometimes claimed certitude for statements which hâve alterwards been called in question and repudiated. If writers on physics, going beyond the confines of their own province, invade the domain of philosophy with perverse opinions, let the theological interpréter send them to the philosophers for réfutation. Il will be well to adopt the same course in référence to cognate studies, especially history. For it is to be regretted that many laboriously investigate and bring to light the monuments of antiquity, the manners and institutions of nations, and other similar testimonies of the past, too often with the design of discovering mistakes in the Sacred Books, and thus weakening and damaging their authority every-where. This is done by some wTith a palpably hostile disposition, and without impartiahty of judgment ; and they rely on ancient secular books and documents as securely as if the suspicion of error could not be met with in them, whilst il they corne across a supposed error in the books of the Sacred Scripture, without duly discussing it, they refuse to accord even a like measure of credibility to them. It may happen that copyists may make certain mistakes in writing out from manuscripts, though this must not be admitted unless where it has been considered and proved ; and it may also happen that the genuine meaning of some passage may remain in doubt. In determining

it the most approved rudes of interprétation will be serviceable. But it would be utterly mischievous either to restrict inspiration to some portions of Sacred Script are or to admit that the Sacred author himself had erred. Nor can we tolerate the method of those who free themselves from dimculties of this kind by not hesitating to grant that inspiration attaches to matters of fait h and morals and ::othing beside, for they falsely imagine that when there is question of the truth of certain views we are not so much to search for what Grod has said as to consider the cause for which He has said it. For ail the books which the Church has received as sacred and Canonical, hâve been written in their entirety and in ail their parts at the dictation of the Holy Spirit, and so far is it from being possible for an error to occur in what has been divinely inspired that of itself inspiration not only excludes ail error but excludes and rejects it with the same necessity that renders it impossible for Grod, the Suprême Truth, to be the author of any error whatsoever.

This is the ancient and constant belief of the Church, deflned by a solemn décision of the Councils of Florence and Trent and subsequently confirmed and more expressly proclaimed at the Vatican Council, by which it was absolutely decreed that u- The books of the Old and New Testament in their entirety and in ail their parts as enumerated in a decree of the same Council (of Trent) and as contained in Latin in the old Vulgate édition, are 1o be recfeived as sacred and canonical. The Church regards them as sacred and canonical, not because being arranged by human diligence alone they were then approved by her authority, nor merely because they contain révélations without error, but because being written by the inspiration of the Holy Spirit they hâve Grod for their author" (Sess. iii., c. ii. de revel.) Accordingly, to assert that the Holy GJ-host

took men as instruments to write as if anything false could hâve corne not indeed from the first author but from the inspired writers is of no conséquence whatsoever. For He, by His s pernatural power, so stimulated and moved them to write, and so assisted them when writing that they properly conceived, desired to write with fidelity, and suitably expressed with infallible truth ail those things — and only those — which He commanded ; otherwise He would not be the author of the whole of the Sacred Soripture. This was always the opinion of the Fathers : " When, then,' (says St. Augustine, " they wrote wThat He pointed out and said it should by no means be asserted that He did not write seeing that His members did what they understood from the dictation of the Head " (De Consensu Evangel. 1. 1, c. 35). And St. Gregory the Great déclares : " It is entirely superfluous to inquire, who wrote thèse books, as the Holy Spirit is firmly believed to be their author, He wrote them who dictated when they were being written ; he was the writer who was the inspirer of the work " [Praef. in Job n. 2]. It follows that they wTho think anything false can be found in authentic parts of the Sacred Books assuredly either pervert the Catholic idea of Divine inspiration or make G-od Himself the author of error. So thoroughly convinced were ail the Fathers and Doctors that Holy Writ, as set forth by the sacred writers, is entirely free from error, that they endeavored not less skilfully than religiously to reconcile and harmonize the many passages wrhich appeared to présent any divergencies or contradictions (it is for the most part thèse passages that now form the groundwTork of the objections raised in the name of " the new science) ; «•iiid they unanimously declared that thèse books. both in their entirety and in their parts, arc equally of Divine inspiration, and that God Himself having

spoken through the sacred authors could set down nothing whatever foreign to truth. Let what Augustine wrote to Jérôme be of force every where : 11 I acknowledge to you, my friend, that I hâve Jearned to pay to those books alone of the Sacred Scriptures which are now called canonical such révérence and houor as to believe firmly that no error whatever was committed by their authors in writing them. And if I should meet in thèse writings with anything that appears contrary to truth, I will corne to no other conclusion than that the manuscript was wrong, or that the interpréter did not follow what was stated, or that I myself failed to understand perfectly " (Ep. LXXX1I. 1. et crebrius alibi). Now to strive fully to establish the sanctity of the Bible with every aid from the deeper sciences is far more than can be justly expected irom the skill of interpreiers and theologians alone. It is to be desired also that those amongst Catholics who hâve attained any réputation in external sciences should join and assist in this work. As in the past ability of this kind has never been, so it is not now, thank Grod, wanting to the Church ; and it is to be hoped that it will increase for the benetit of faith. For we ought to consider nothing of greater importance than that the Faith should hâve more numerous and more powerful defenders and that they should understand the tactics of her adversaries ; and nothing could be more effective in impressing upon the masses the duty of accepting the truth than to see it publicly professed by those who hâve gained distinction in any particular waik of life. Nay, the il I- will of disparagers would quickly cease. or at least they would not dare so boldly to accuse Faith of being the enemy of science if they saw, the highest honor and révérence paid to it by distinguished scientifîc men.

Since, then, thev who with their Catholicism hâve

received from a kindly Providence this happy talent can do so much for the advantage of religion, let each, in the tierce controversy respecting those subjects which touch the Scriptures in any way, choose for himself a suitable sphère of stndy, and excelling in it, repel with distinction the attacks made on the Sacivd Writings by a dishonest science. And hère it is pleasant to commend as it deserves the action of sorne Catholics, who hâve iormed societies and provided them with abundant funds that learned men may be enabled with every possible facility to engage in and promote thèse studies. This method of employing money is most excellent and suitable to the times. The less the hope of receiving aid from the State in such studies, the more ready and libéral should be the generosity of individual Catholics, so that those who hâve been favored by Grod with riches may use it for the protection of revealed truth.

That efforts of this character may be conducive to the advancement of true Biblical science, let the learned rely upon the principles We hâve above pointed out, and let them firmly hold that G-od, the maker and ruler of ail things, is the author of the Scriptures, and thereiore that neither from nature nor from the monuments of history can anything be gathered that is opposed to them. If such difnculty there should seem to be, it should be carefully disposed of by bringing to bear upon it the prudent judgment of theologians and interpreters as to the more probable and correct meaning of the passade and by earnestly examining the force of the arguments brought against it. Nor should we leave off i!' even then something tells against it, for, as truth cannot be opposed to truth, it is certain that a mistake must hâve occurred either in the interprétation of the sacred works or in some part of the discussion ; if it cannot be discovered in either of thèse,

further patience must be exercised in the investigation of the meaning. For, many objections, drawn from ail kinds of sciences, hâve for a long time past, been raised against the Scripture and, being empty, hâve tumed out worthless. In like manner, there are certain passages in Scripture [not properly belonging to the domain of faith or morais] which hâve at oue time received varions interprétations, and which later investigation has placed in a clearer and trner light. Time oblitérâtes unsound views, bnt " trnth romains and prevails fore ver " [iii. Esdr. 4, 38]. Wherefore, as nobody should assume that he rightly understands the whole of the Scripture, in which Augustine acknowledged that there many things he did not understand [Ad Jauuar. Ep. lv. 21], if any point should be met with too difficult to be explained, let each one adopt the prudence and modération of the same doctor : " It is better even to be oppressed under unknown but serviceable standards than to place one's neck uselessly in the snares of error after it has been freed from the yoke of slaverv in the work of interprétation " [De Doctr. Chr. m. 9, 18].

If those who are engaged in thèse auxiliary labors properly and modestly follow our advice and instructions, if in writing and teaching they direct their efforts to refuting the enemies of truth, and preventing the loss of faith amongst the young, then they rejoice that they are performing a duty worthy of the Sacred Writings and rendering such asssistance to Catholicism as the Church rightly expects from the piety and learning of her children.

Such, vénérable brethren, are the instructions and cautions we deem it opportune by Grod's grâce to impart concerning the study of the Sacred Scripture. Let it be your care now to see that they are, as they should be, religiously obeyed and observed, so that the thauks due to G-od for having communicated the

words of his wisdom to the human race may be more signally rendered, and that the results we désire may be most suecessfully attained, to the advantage especially of youths who are undergoing ecclesiastical training, and who are our most earnest care and the hope of the Church. Be instant by authority and exhortation in providing that thèse studies are held in due honor and prosper in the seminaries and académies subject to your jurisdiction. May they flourish happily and in the fullest measure under the direction of the Church in accordance with the wholesome teachings and examples of the Fathers and the laudable custom of our ancestors ; and in the course of tiine may they make such progress as to be truly a support and glory for Catholic truth, which has been divinely given for the eternal salvation of the people.

Finally, with the paternal love, "We urge ail students and ministers of the Church to approach the Sacred Writings always in a most pious and révèrent disposition ; for they cannot be understood with the requisite profit unless the pride of worldly science is put aside and zeal be cultivatcd for the wisdom which is from on High. When the mind has once been applied to this study, and enlightened and strengthened by it, it will be capable, in an extraordinary decree, of detecting and avoiding the déceptions of human science, of recognizinggenuine fruit, and of reckoning it amongst eternal possessions. Thus the soûl will be greatly inflamed, and will struggle in a more eager spirit for the promotion of virtue and Divine love : " Blessed are they that search His testimonies, that seek Him with their whole heart" (Ps. CXYIII. 2).

Now, relying on the hope of Divine aid and trusting to your pastoral zeal, We most lovingly in the Lord and as a pledge of Heavently favors and a mark of Our spécial good will, impart the Apostolic

Bénédiction to you ail and to ail the clergy and people entrusted to your care.

Griven at St. Peter's, Rome, on the 18th day of November, 1893, in the sixteenth year of our Pontificate.

LEO XIII, Pope

ôième Série — No. 16.

CIRCULAIRE AU CLERGE

Archevêché d'Ottawa, le 24 mars 1894.