HEALTH AND APOSTOLIC BENEDICTION

That long and most mischievous warf'are, earried on against the Divine authority of the Church, has reached the point whither it tended ; that is to say. it has put in danger ail human society, and, partieularly civil government, whereon reposes principally the puhlic weal. This seems to hâve happened in this, our âge, especially. For popular passions, deny more boldly now than before, an y power whatever in government ; and such is the prevailing licence and so fréquent are séditions and insurrections that not only is obédience ol'ten reiused to those who administer public affairs, but no sufficiently adéquate protection seems to be left them. The task for ;i long time has been b> bring their rulers into contempl and hatred with the people, and the fiâmes ofodium thus started havins burst fort li, the lives of sovereigns hâve several limes been attempted by secret treachery, or open attacks. Ail Europe w as lately horrified al the dreadful dëatfa ol a \ riy powerful Emperor ; and whilo

men's mincis are still in a state oi amazement at the magnitude of the crime, dissolute persons do not iear publicly to make threats and intimidating speeches against <he other Princes of Europe.

Thèse dangers in the gênerai order of thyigs cause us grave anxiety, when we behold the almost hourly péril in which the security of rulers, and the peace of governments, together with the welfare of the people, are placed. The divine virtue of the Christian religion, however, produçed excellent ioundations of stability and order for the republic, as soon as it entered into the manners and institutions of States. The équitable and wise adjustment of rights and duties on the part of rulers and people, is not the least or last fruit of that virtue. For there is a wonderful force in the precepts and example of Christ Oui* Lord, to keep within the hounxls of duty as well those who obey as those who rule, and to main tain among them that union, which is quite agreeable to nature, and that harmony, as it were, of wills, from which springs the tranquil and wholly undisturbed course of public affaire. Wherefore, since we are appointed by Grod's favor to govern the Catholic Church, the guardian and interpréter of (^hrist'is doctrines, we judge it to be within the scope of our authority. publicly to call to mind what Catholic truth demands of every person in this matter of duty : from which it will also be manifest, in what way and by what means provisions may be made, in so threatening a state of things, for the public welfare.

Although man, spurred on by a sort of vain glory and wilfulness, has often sought to throw off the yoke of authority, never has he been able, however. (o get to where he might obey no one. Necessity itself requires that some should be rulers in every association and community of m en ; lest society bcing without a governmènt or head should go to

pièces, and l'ail to attaiii the end for whicli it was ordained and organized. But if the political power of States could not be made away with, it was surely the pleasure to employ ail sorts of expédients to weaken its force and impair its majesty , and that, especi'ally in the Sixteenth Century, when obnoxious neW opinions infatuated considérable humbers of men. From that period, not only did the masses claim a larger measure of liberty than was proper ; but it seemed that they invented at will, théories of the origin and constitution of civil society. Nay more, very many oi' a more récent day, marching in the steps oi' those who, in a former âge assumed the title of philosophers, say that ail power is from the people ; thereibre, that they who exercise authority in the State, do not exercise it as their own, but as entrusted to the m by the people, and upon this condition that it mav be recalled by the will of that same people, by whom it was confided to them. But Cathôlics who dérive the right of governing from God, as a natural and necessary source, hold a contrary opinion.

It is important, in this connection, to consider that they who are to be set over the republic, may, in certain cases, be chose n by the will and décision of the people, without any opposition or répugnance to Catholic doctrine. By this choice the ruler is designated, but the ri<rhts ot gbvernment are not eonferred; and power is not given, t>ut it is determined by whom it is to be wielded. There is no question hère of the forms of government ; for there is no reason why the rule ofone or of several should not be approved by the Church, if only it is just, and tends towards the eommon good. Accordingly, justice being observed, people are not forbidden to provide themselves with that kind of government which is most suitable to their genius or the institutions and customs of their ancestors,

But touching political government, the { hurch rightly teaches that it proceeds i'rom God ; for she iinds this clearly attested by the Holy Scripturee and the monuments of Christian antiquity, and, besides, no doctrine can be conceived, which is more agréable to reason or more conducive to the welfare of both ruler and people.

Indeed, the books of the Old Testament establish plainly in many places the fact that the source of human power is in God. By me kings reign, bv me princes rule, and the mighty decree justice. And elsewhere. Grive ear, you that rule the people, for power is given to you by God, and strength by the most High. The same is also contained in the book of Ecclesiasticus. Over every nation be set a ruler. Yet thèse truths which men had learned by degrees on account of heathen superstition, which corrupted the germane form and beauty of government, in like manner as it did, the real aspect of things and quite a considérable number of ideas. Afterwards, where the light of the Christian Gospel shone, folly rnade way for the truth, and. airain, that most noble and divine source from which ail authority flows began to be made manifest. Christ, oui* Lord, answered the Roman Président who was pretending to, and ostentatiously claiming the power of releasing or condemning. Thou shouldst not hâve any power against me, nnles^ it vvere given thee from abov^e. Saint Augustine explaining this passage says, let us learn what he said, vvhat he taught also by the Apostle, there is no power that does not corne from Grod. The faithful voice of the Apostles has, indeed, resounded, as an écho of the doctrine and commands of Jésus Christ. The advice of Saint Paul to the Romans, who were subjected to the rule of Tagan princes : There is no power from God ; from which he infers as a conséquence. The, prince is God's minister.

The fathers of the Chuich devoted themselves zealously to the profession and propagation of this sarae doctrine in which they had been trained. Let us not attribate the power of conferring government and empire, says Saint Augustine, to any one except the true G-od ?

Saint John Chrysostom is of the same mind, " Let there be governments," he says and let some rule, ofchers be subject, and let ail things not be given over to chance and random. I say it is a pièce of divine wisdom.

The very same testimony is given by Saint G-regory the Great, who says, " we confess that power was given from heaven to Emperors and Kings."

Nay, the holy Doctors undertook to explain thèse same doctrines even by the natural light of reason, in such a manner that they ought to appear quite correct and true even to rhose who folio w reason alone as a guide. And, in fact, natural, or more truly Grod the author of nature, ordains that man shall live in society : which is cleariy shown by the faculty of speech, that greatest wooer of society, and the very many inhérent demands of the soûl, and the many necessary and important things which men living alone cannot procure, but which joined and associated with others they do secure. Now no society can exist to be conceived, in which there is not some one who contrôla the wills of individuals so that out of many, one as it were may be produced, and who impels them according to right and order, in the direction of the common good ; accordingly, (îod bas wishes that there be men in society who should rule the masses. And it is of great value, also, that they, by whose authority public affairs are adminiatered, should be able to oblige citizena to obey in such a manner that it would be plainly si)i lui l'or the subject not to obey. But no man has in, or ol himself, the power to bind by such bond?

of authority, the free will of others. This power belongs solely to God, the creator and unirersa] lawmaker, and it is necessary that they who exercise it, shouid do so, as if shared with them by God. There is one lawgiver and judge that is able to destroy and to deliver.

This same thing is seeri in every order of power. It is so well known that the power which is in priests cornes from God, that they are esteemed and called among* ail people the ministers of God. In like manner, the power or Keads of families is stamped as if with the image and impression of the authority that is in God, of wliom ail paternity in earth aud heaven is named.

In this way the différent sorts of power possess admirable resemblance to one another, since whatever there is anywhere of government and authority, is derived from one and the same maker of the world, who is God.

Those who will hâve it that civil society has sprung from the free consent of men, seeking the origin of government from that same source, say that each one has relinquished some portion of this right, and that by his will each one has contributed to the power of him, in whom the sum of those rights is vested. But it is a great error not to see, what is manifest, that since men are not a race of nomads, they are born independently of their will. for a natural community of life : and, moreover, the compact, which is al'eged, is clearly fabulons and fictitious and it cannot impart to political power so much strength dignity and stability as the care of public afrairs and the common good of citizens exact. Authority wTill hâve ail thèse ornaments and supports onîy if it be regarded as emanating from that august and most holy principle, God.

No truer or more useful doctrine can be found than this. For the authority of State rulers, in it is

a sort of communication of the divine power, immédiate 1 y acquires a dignity greater than hum an for (;fea{ reason ; not that impious and very absurd dignity formerly sought by pagan emperors claiming divine honors, but true and solid, and that coming from a certain divine gift or benefit. Hence, it will need be that citizens submit to, and obey princes as God, not so much from dread of punishments as révérence of majesty, and not for the sake of flattering as for the conscientious claims crf duty. Thus established, authority will stand more firmîy in its place. For citizens feeling the force of this obligation must needs shun disloyalty and insubordination, because they should be persuaded that they who resist political authority resist the divine will, aud that they who refuse to honor rulers, deny honor to God. The Apostle Paul explicitly taught the Romans this doctrine ; he wrote to them on the respect due to sovereigns with such authority and weight, that nothing, it would seem, could be more vigorously commanded : Let every soûl be subject tô the higher powers ; for there is no power but from Grod ; and those that are, are ordained from God. There i'ore, he that resists the power résista the ordinance of God. And they that resist purchase to themselves damnation... Whe refore, be subject of Qecessity, not only for wrath but also for conscience sake.

And the celebrated passage oi' Peter, the Prince of the Aposties, on the same subject, is in harmony herewith : Be ye subject, therefore, to every human créature for G-od's sake, whether it be to the KiiiLr as excelling, or to governors sent by God for the punishment of eviJ doers, and the praise of the good, l'or so is the \\ ill of I k)d,

The onl\ case wherein men arc bound to obey, is il any thing plainly repugnanl to the natural or divine laws should !>«' demanded of them : for it îa

impious alike to command and perform anything that violâtes the law of nature or Grod's will. If, then, it should happen that ono is placed iix the alternative oi neglecting the commands of (jrod or ofrulers, Jésus Christ must be oheyed, commanding thatto Cœsar he rendered the things that are of Cœsar, to G-od, the things that are of God, and we must courageousîy ansvver with the Apostles : We ought to obey God rather than men. (Acts Y., 29).

And yet, they cannot be charged with disobedience who aet in this manner, for if the will oi princes is in conflict with the will and laws of God, they exceed the measure of their power and violate justice ; and then, their authority can hâve value, being withont justice, null.

And in order that justice may be preserved in government, it is of very great moment that who rule States should understand that political power is not devised for the profit of any idividual whatever, and that public affairs must be administered for the advantage of those who are committed to their charge, not of those to whom the charge is confided. Let rulers take as their model that best and greatest God, from whom they dérive their authority and placing him before them as their guide, in managing public affairs, let them govern the people justly and honorably, and temper such severity as is necessary, with paternal charity. For this reason they are admonished by the oracles of the sacred Scriptures that they themselves shall, one day, hâve to render an account to the King of Kings and of Rullers ; and that if they hâve been false to their duty they can in no wise shum the wrath of G-od. The Most High wTill examine your work's and search out your thoughts. Because being minister of his kingdom, you hâve not judged rightly,... horribly and speedily will he appear to you ; fort a most severe judgment shall be for them

that bear rule... For Grod will not accept any tnari's person, neither will he stand in awe of any man's greatness, for he has made the little and the great, and he bas equally careofall. But a greater punishment is ready Jor the more mightv.

With thèse doctrines protecting the State, every cause or désire of sédition is taken avvay ; the honor and security of rulers and the repose and vvell beinir of States will be assured, Likewise the dignity of eitizens is best consulted for : it has been given to them to retain in their very obedionce that which is agreeable to man's excellence. For they nnderstand, that in G-od's judgment there is neither slave nor freedman, that there is one God of ail, rich to ail who call upon him, and that they snbmit to and obey their rnlers, because the latte r bear, in some manne r, the image of God, to serve whom is to reign.

The Chnrch has always acted so that tins Christian form of authority should be not only engraverl in the minds of the people, but also manifested in their public life and manners, So long as the reins of governement were held by Pagan Emperors, who were prevented by superstition from rising to thaï Form of go vern ment which we hâve sketched, th«' Church studied to impress it on the minds of the people, who as soon as they embraced Christian institutions were willing to conform their livea thereto. Therefore pastors of soûls, reviving the example oi the Apostles were most carelnl and diligent in admonishing the people to be subject to princes and powers, to obey the law also, to prav to Q-od for ail men, }>\ii parlicularly for kinga and ail that are in high station : for tins is good and acceptable in the sightof'G-od. On this point the ancien t Christian» Idt quite significant testimony ; being most unjustlj and cruelly perseculed by the Pagan Emperors, hotwithstanding, they did not cease to behave

obediehtly and submissively so thnt they seem plainly to be engaged in a combat, for the one of cruelty, for the other si&e, of respect, so great a modération, so assured a disposition to obey was too well known to be capable of being obscured by tbe calamity and malice of enemies. Wherefore, the public advocates of Christiannity before the emperors used to prove thaï it was unjust to turn the laws a gain s t the Christians, above ail, relyihg on tins argument that in the sight of ail they were a meet pattern of obédience to the laws. Thus, Athenagoras boldly addressed Marcus Anrelius Antonius and Lucius Aurelius Commodus, his son : Yea let us, who do no wrong, nay, who behave most justly toward Crod and your empire, to be harassed, plundered, and exiled, In like manner, Tertullian openly praised the Christians as the best and most assured iriends of the Empire : the Christian is nobody V enemy, still less, the Emperor's, whom he is obliged to love, révère and honor, knowing that he is constituted by God, and whose welfare he must désire with that of the whole Roman empire. And he did not hesitate to assert that within the boundaries of the empire with the increases of Christians the number of enemies were wont to decrease. You hâve fewer enemies now because of the multitude of Christians, having Christians in almost ail the cities of nearly ail the States. There is, also, signal évidence in the sa me matter in the Epistle to Diogneteis which establishes the fact that the Christians were accustomed at that period not only to obey the laws, but that of the ir own accord, in fulfilling the law, they did better and more perfectly than they were bound to do by the laws. The Christians obey the laws which are enacted and, by their mode of life, surpass the laws. Indeed, it was quite another thing when they were commanded by the edicts of emperors and threats of pretors to

betray the Christians faith or be, in any wise, lacking in their duty ; on thèse occasions, they certain lv chose rather to displease men than God. But in thèse very eircumstances, they were so fat from doing anything séditions or insulting the majesty oi' authority that they confined themselves to this one point ; to professing that they were Christians and that they were unwilling in any manner to change their faith. Then they did not think of resisting ; but calmly and cheerfully they went to the torture, so that the greatness of the tortures yielded to their greatness oi' soûl. Not was the forée of Christian institutions seen under a différent aspect, in the milita r y calling. It was, in l'act, the mark of a Christian soïdier to combine the loftiest courage with the greatest zeal l'or military discipline : and to swell the lol'tiness of his soûl by his immovable fidelity towards his prince. But if he were asked to do anything dishonorabie, as to violate Grod's lavvs, or turn his sword against the innocent disciples of Christ, then he would refuse to do what fie \va> commanded, y et so as to prêter to abandon the profession of arms and die for religion, rather than withstand public authority by sédition and revolt.

Allci- States had Christian princes, the Ghurch was still more emphatic in proving and declaring how mue h holiness there was in the authority of those who ruled : whence it happened, that w lien people thought of authority. the image of a sacred majesty presented itself which excited a greàter révérence and love for rulers. With this design, il was wisely ordained that kings, at the beginning of their reign, should be eolemnly consecrated, a matter which in the Old Testament, was established by G-od's authority. Ai the period, when society, drawn forth, as il" from the raina of the Roman Empire, was boni anew to the hope of Christian greatness, the Roman Pontiffs, having established

a liait/ Empire, set a spécial stamp of consécration upon political authority. This increase of nobility on the part of authority was very great ; and it is not to be doubied that that institution vvould hâve been always quite usei'ul to religions and civil society if ralers and peoples had had also in view the end the Church proposed. And in fact, there was peace and suificient prosperity while i'riendship and harmony existed between the two powers. If the people, in their agitations, became guilty in an y way, the Church was there to restore tranquility, recalling each one to his duty, quelling the most violent passions, partiy by gentleness. parti y by authority. So, too, if rulers were in anywise delinquent in the affairs of government, again she was at. hand to approach them, and by calling to mind the rights, wants and just desires of the people, advise equity, mercy and kindness. By this ineans, uprisings and civil wars were often avoided. On the contrary, the teachings upon political power invented by modem persons hâve alreadv brought men great afflictions, and it is to be feared that they entail extrême evils in the future. For. to refuse to refer to Grod as its author, the right of q-overning is nothing less than to shear political authority of its finest idory, and eut away the nerve of its strength. As to their saying that it dépends on the caprice of the multitude in the iirst placé, it is a false opinion ; theii, it is to establish authority on too light and unstable a foundation. Roused and stimulated by thèse théories, popular passions will grow more and more insolent, and to the serious injury of the republic will slip easily and smoothly into secret movements and open séditions. In fact, what is called the Reformation, the helpers and leaders of which assailed to the very foundation by new doctrines the civil power, was folio wed, especially in Germany, by sudden tumults and

most audacious revolts ; and that with such a burstin<r forth of domestic war and slau<rhter that no place seemed to be free from disturbances and blood. From that heresy sprang in the last century a false philosophy and the so called new right, the sovereignty of the people, and an unbridled licence which veiy many esteem the only liberty. From those we hâve corne up to thèse last scourges, Communism, Socialism, Nihilism, most pernicious portants and almost the death of human society. And yet a very large number of men strive to increase the violence of such serious evils, and under the prêteuse of helping the multitude, they hâve already provoked no slight outburst of calamities. What we recall hère is not unknown or very remote.

What is most serious, is that rulers, in the midst of such dangers, hâve no sufticient remédies to restore public order and appease disturbed minds. They fortify themselves by iaws and think that they, who are disturbing the public peace ought to be subdued by the rigor of punishments. Rightly indeed ; but still it must be seriously reflected that no punishments hâve such an efficacy as alone to be able to save States. Fear, as Saint Thomas plainly teaches, is a weak foundation ; for they who are subdued by fear, if an occasion arises, when they may hope for impunity rise up with as much the more ardor against authority as they hâve been put down against their will by fear alone. And besides, from too great a fear, most people fall into despair ; but despair launches them boldly into ail sorts of injuries, We know sufficiently by expérience how true that is. Therefore we must hâve recourse to a higher and more efficacious principle of obédience, and lay it down simply that the harshness of law cannot be fruitful raiera. Men yield to a sensé of duty and are moved the whçlesome fear of Grod.

Religion, which by her own force, influences men's minds, and bends their very wills, can de m and of them to be attaclied to those who govern them not only for obédience sake, but also for benevolence and charity which, in every human assembly, is the best guardian of their security.

Hence we ought to consider that the Roman PontifFs served conspicuously the common weal. because they were careful to curb the haughty and restless minds of Reformers, and quite often by showing how dangerous they are even to civil society. Let us recall hère the mémorable counsel of Clément VIL to Ferdinand, the King of Bohemia and Hungary : In this matter of faith your dignity and your interest are comprised, seeing that the fàith cannot be overthrown without entailing the wreck of your own affairs ; what has been very distinctly seen in some of thèse countries. And in this order of facts havç shown forth the exalted foresight and courage of our predecessors and especially of Clément XII, Benedict XIX, and Léo XII, who, in succeeding âges, when the scourge of wicked doctrines was creeping along, and the audacity of the sects growing strong, endeavored by their authority to oppose their progress. We ourselves hâve several times declared what grave dangers are impending, and, at the same time pointed out the best means of repelling them. We hâve offered rulers and those who are charged with public affairs the aid of religion, and exhorted the people to make the larges t use of the abundance of great benefits which the Church supplies. We do this in order that rulers may understand the same assistance, which is superior to ail else is ever offered to them, and we earnestly exhort them in the Lord, to protect religion and what is the very interest of the State„ permit^ the Church to enjoy that freedom of which she cannot be deprived

without injustice, and the suffering of ail. Truly Christ's Church cannot be suspectée! by rulers, or hated by peoples. She admonishes rulers to follow justice, and never shirk their duties : and by many reasons, she fortifies and upholds their authority. She acknowledges and déclares that ail that is of the civil order belongs to their power and suprême authority; in those matters, whereof the judgment, although under a différent respect, appertain to tho sacred and the civil power. She wishes that there be an agreement by means of which unhappy complications be avoided on both sides. As for the people, the Church was created for the salvation of ail men, and she loves them as a mother. She it is, who, guided by charity, has infused gentleness into minds, refinement into manners, and equity into laws ; never hostile to an honorable liberty, she has been used always to detest tyrannical power. This habit of doing good, which js inhérent in the Church, Saint Augustine has well expressed in few words. She (the Church) teaches kings to watch over the people and ail the people to be submissive to their kings : showing, thus, that every thing does not belong to every one, but that charity is for ail, and injustice due to no one,

Wherefore, your work, vénérable brethren, will be eminently use lui and quite salutary, if you use with ourselves the zeal and ail the talents which, by Grod's gift are in your service, to ward off the périls and inconveniences ofhuman society . Takecarc and seethat thèse teachings oi' the Catholic Church respecting power and the duty of obédience be unceasingly put before merVs minds, and diligently applied in the régulation of their lires. Let the people be often admonished by your authority and instruction to shun forbidden sects and conspiraeies, i\))(\ hâve nothing todo with sédition ; and Lel them understand thaï it is for God's sake they obey those

who rule over them, and that their submission ifl reasonable, and their obédience generous. But inasmuch as it is Grod who gives salvation to kings, and grants to the people to sit in the beauty of peaee and in the tabernacles of confidence and in the wealthy rest, it is necessary to pray to and supplicate him, to bend ail minds to equity and truth ; calm down hatreds and restore to the earth a tranquility and peace so long desired.

In order that our hope may be firmer, let us call to our aid the prayers and protection of the Virgin Mary, the great Mother of Grod, the help of Christians, and guardian of the human race ; of Saint Joseph, her most chaste spouse, in whose patronage the Ûniversal Church confides so much ; of Peter and Paul, the Princes of the Apostles, the guardians and champions of the Christian's name.

Meanwhile, as a pledge of divine gifts, we bestow, from the depths of our heart, on ail of y ou, vénérable brethren, the clergy and people confîded to your fidelity, the Apostolic Blessing in the Lord.

G-iven at Home, at St. Peter's, the 29th of June, A. D., 1881, the fourth of our Pontificate.

LEO P. P. XIII

2nd Séries— No. 35.

CIRCULAI! TO THE CLERGY

Episcopal Résidence,

Ottawa, July 10th., 1882.

Beloved Cooperators,

I invite the parish priests to forward to me immediatety the total amount of ail the sums which the y are bound to remit to the bishop, either for dispensations, ibr pew rent or any other object. Those that will not hâve acquitted themselves of this duty shall not be surprised if, after the twentyfif'th of this month, they receive letters depriving them of ail their faculties.

The parish priests should iill and send to the Episcopal Résidence, with as littledelay as possible, at least before the twentv-iifth of this mont h, the enclosed blanks, respectively entitled : Statetntnt showing the accounls, etc ; Annual REPORT.

Etelying on their good will. I trust that they will conscientiously perform tins work.

The retreat for the priests of thc diocèse of Ottawa will begin on Monday, the 31st instant, and will end on the following saturday.

If there be any that hâve reasons for not assisting they should, without delay, make them known to me.

Accept, Beloved Cooperators, the assurance of my entire devotedness.

t J. THOMAS, Bp. of Ottawa.

COISrTjENTS

Second Séries of Pastoral Le tiers and Circulafs of

Mis Lordsliip Bishop J. Thomas Duhamel,

and. BISHOP OF OTTAWA.

Àdministmtor (nomination oi'lvev. L. Jouvent as) 26

R. J. 0. Routbier l's?

Anniversary of His Lordship's Consécration 89

u of the Dogma of the Immaculate

Conception 127

Annourbcements^ of abstinence, according to last

induit 139

Arrears 282

Association of St. Francis of Sales 128

t [ssembly of the Legislators 29 1

Mlar. privileged 85

Book oi Rev. Father Laçasse, (). M. I 148

Taquin, 0. M. I 1 -

Bishop (Hllooly, a letter 1' 7

Cardinal Franchi, death of >!'

" Simeoni, nomination of 9

Conférences (Ecclesiastical) 31

lst Conférence, subject 40

2nd " "' 131

3rd " kt 222

4th " " 283

Conditions of the Jubilee 254

Confession of the children 271

Calendar 232

Co <ncil, sixth 5

Conflagration of Hull 141

Collections, Peter's Pence 20

" in favor of Ireland 122, 240

of the Seminary for 1878, 1879, 1880 230

for the Jubilee 236

" for the sufferers from the fire of Hull 238

District for the Conférences 36

Dispansations 29

" of consanguinity 275

Discipline of the Diocèse of Québec 129

Documents of the Holy See concerning the

élections, and the Laval University. 228

Division of the diocèse (bis) 290

Departvre for Rome 285

Death of Bishop Conroy 19

Election of a new Pope 1

Education 93, 94

Encyclical of Pope Léon XIII condemning

Socialism 59

" on philosophy 93

" on marriasre 168

" announcing the Jubilee (1879) 70

" announcing the feast of St. Cyril and

St. Methodius 202

Encydical Sancta Dei civitas 243

Jubilee 1881 261

Diuturnum illud 293

Fées 250

Feasts of St. Joachim, St. Anne 95

" of St. Cyril, St. Methodius 200

" Immaculate Conception 197

of the Dedication 232

Indulgence plenary 127

of the Jubilee 250

ïtinerary l'or 1878 8

Induit 16

Instruction for the Jubilee 53

11 l'or the Forty Hours 111

Inventory 215, 276

Jubilee 1879 70

prolongation of the Jubilee (1879) 79

Jurisdiction oi the Oblat Fathers 30, 85

Litanie* approved by the Holy See 2l'">

ofthe Blessed Virsrin af'ter Mass 305, 86

Missions for the parishes 270

Mass of Requiem, use of the organ 81

Mass of the hoiy relies 129

Novena for the ïmmaculate Conception 215

Oraison De Mandata 3, 7, 26, 260, 286, 305

Ordo of the Ecclesiastical Province, changes 86

Perjury, reser ved case 129

Profession of taith formula 249

Présidents of the Conférences 87

Parishes, Canonical and Civil 221

Peter' s Pence 233. 286

Pastoral of His Lordship announcing the 6th

Council.. 5

His approaching voyage to Rome 23

establishing the Conférences.. 31

His return from Rome 43

the Forty Hours 97

publishing the Encyclical on Marriage. 151

Sancta Dei Civitas 243

the Jubilee 1881 251

the Encyclical Diuturnum illud 289

His return from Rome, division of the Diocèse, affiliation of the Basilica,

recallingCatholicsoftheir duties (bis) 289

Report animal 225, 307

Retreat, pastoral 1878 11

Respect due to churches 16

Receipts 147

Reconciliation of the Cathedral Church 318

Ri tuai obligatory 241

Statistics of accounts 307, 217, 276

Servants 146

Tithes for the Seniinary 227, 250

Vent Creator 3, 282

Visit episcopal 145

" ofschools 140

Vigil of the Immaculate Conception 198

Works, Propagation of the Faith, Holy Child-

hood, Schools of the East 243

ITIITERAR7

OF