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Puissiez-vous trouver encore quelque consolation dans notre Bénédiction qu'en ce jour, consacré à la mémoire triomphante des Princes des Apôtres, Nous sommes heureux d'accorder dans toute sa plénitude à chacun de vous et à toutes et chacune de vos Familles, qui Nous sont très chères dans le Seigneur.

Donné à Rome près Saint Pierre le 29 Juin de l'année, 1901, vingtquatrième de Notre Pontificat.






Romanorum Pontificum Decessorum Nostrorum vestigiis insistentes erga pias sanctarum virginum Congregationes, quae ad pietatis et charitatis opera exercenda institutae, potissimum tam gravibus Ecclesiae temporibus optime de christiana re mereri, sibi gloriae ducunt, grato quidem ac sollicito studio, curas cogitationesque nostras convertimus. Has inter frugiferas, quibus Ecclesia Christi laetatur, Congregationes, minime Nos latet iure et merito arcessendam esse piam mulierum unionem, quam sancta Angela Mericia sub titulo Societatis S. Ursulae, primum instituit; fel. rec. Paulus PP. III, datis sub plumbo Litteris quinto idus Iunii anno Incarnationis Domini MDXXXIV probavit; Sanctus Karolus Borromaeus confirmavit; Decessor Noster Pius PP. IX rec. mem. meritis laudibus est prosequutus; tandem a. MDCCCLXVI Hieronymus Verzeri Brixiensis Antistes nonnullis innovatis articulis ad pristinam formam restituit. Haec enim societas in aedificationem familiarum et ad effundendum late per mundum bonum Christi Jesu odorem erecta, uberrimos iugiter in Ecclesiae Dei emolumentum protulit fructus. Et sane virgines dictam in societatem adlectae tum Brixia tum Mediolani, tum Bononiae, tum Ianuae, tum etiam in hac alma Urbe Nostra, atque in longo terrarum marisque spatio dissitis Africae regionibus iuxta instituti tabulas, tam doctrinae christianae tradendae, quam pluribus catholicis pietatis charitatisque operibus vacant. Hae pueros ac puellas ad S. Synaxim prima vica properantes, praemissis piis exercitationibus instruunt, hae Filiarum Mariae Unionibus, scholis festivis, infantium asylis, societatibus mutui inter operarias auxilii

praesunt, advigilant; hae aegrotantibus assident; indumenta ac sacra supellectilia Ecclesiis pauperibus comparant; hae bonorum in vulgus diffusionem librorum curant; hae precibus, verbo ac vitae innocentis exemplo et devios ad virtutis semitas revocant, et innumeras prorsus animas Christo lucrifaciunt. Quae cum ita sint Nos precibus annuentes Emi. Mediolanensis Antistitis S.R.E. Cardinalis Ferrari, et Episcopi Brixiensis, aliorumque Longobardiae Episcoporum, nec non dilectarum in Christo filiarum Magdalenae Girelli ac Iuliae Vismara dictae Societatis Moderatricium Generalium tum Brixiae cum Mediolani ipsas virgines hortantes, ut in inceptis insistant, neque unquam a primaeva Regula deflectant, quam ipsa Sancta Angela tradidit illique piae unioni veluti testamento reliquit, omnibus et singulis filiabus Sanctae Angelae Mericiae actu existentibus, quae integre servantes Regulam uti supra diximus a Paulo Papa III. approbatam et nuperrime in pristinum restitutam ab Hieronymo Verzeri Episcopo naviter incumbunt ad propriam ac proximorum salutem industrio studio procurandam, ut meritis praemium nanciscantur, et novum ad potiora capessenda stimulum coelestium munerum auspicem, Nostraeque voluntatis ac benevolentiae pignus, Apostolicam per praesentes Benedictionem peramanter impertimur. Volumus vero ut praesentium Litterarum transumptis seu exemplis. etiam impressis manu alicuius Notarii publici subscriptis et sigillo personae in ecclesiastica dignitate constitutae munitis, eadem prorsus fides adhibeatur, quae adhiberetur ipsis praesentibus, si forent exhibitae vel ostensae.

Datum Romae apud S. Petrum sub anulo Piscatoris die XII Iulii MCMI, Pontificatus Nostri anno vigesimoquarto.



L'ACTION DU CLERGÉ DANS LA REFORME SOCIALE. Par Paul Lapeyre. Paris: Lethielleux, 10, Rue Cassette. Price, 3 fr. 50 c.

THIS is the work of a French layman, who understands his country, who desires to serve the Church, and who appeals to the clergy to come out from their seclusion and wield the full power they hold to rescue France from the peril that threatens her. M. Lapeyre understands thoroughly the difficulties they have to contend with. He does not indulge, like Mr. Michael Davitt, in sweeping generalizations and dogmatic assertions, based on utterly untrustworthy and misleading information.

If there is one thing remarkable about the clergy of France during the past ten or fifteen years it is the wonderful unanimity with which they have followed the advice of Leo XIII. There were no more strenuous supporters of the monarchy in former days than the people of Brittany; yet when a vacancy occurred in one of the constituencies there, not many years ago, the clergy fought a stirring battle against the Comte de Blois, the Monarchical candidate, an excellent Catholic, and a man of the highest character, and returned by a big majority the Abbé Gayraud, who was pledged to support the Republic against all attacks. The writer of this note happened to be in France at the time and to meet a good many of the clergy, both secular and regular, in different parts of the country. They were almost unanimous in support of the action of the clergy of Brest. The religious were particularly emphatic in their support of the policy of the Pope. A few of the older curés still held out in private; but they did not seek to influence anyone with their opinions.

The clergy generally were thoroughly alive to the necessity of changing the character of the Republic; but in order to do that they felt that the only course for them to follow was to accept honestly and absolutely the Republican form of government. But the men who have captured the government of France are like the British Jingoes who denounce as pro-Boers all who differ from them on the subject of the war; if you do not see eye to eye with the Rousseaus and the Bourgeois, the

Millerands and the Brissons, you are an enemy of the Republic and an agent of the Monarchy, and men are to be got in foreign countries to take them at their word and to brand the poor Carmelites and Capuchins, the Benedictines and Trappists, who are hunted like malefactors from their country, as enemies of the Republic!

Why, one of the commonest charges made against the Bishops of France by Monarchists and Imperialists is that they are the slaves of the Republic and that they have pressed their clergy into the service in the most high-handed fashion. And as for the Religious Orders, they are more directly under the control of the Pope than the secular clergy and if they had not obeyed his directions in the spirit as well as in the letter they would very soon have felt the pressure of his authority. That they inculcated monarchical principles in their schools is a thing that may be asserted with impunity over here; but it would be received with a rather grim smile where people know how much truth there is in it. Probably the assertion was intended more as a lesson to the clergy of Ireland than as a satisfactory explanation of the expulsion of the Religious Orders from France. We should be the very last to object to such a lesson when it is founded on knowledge or on authority, and Mr. Davitt is a man whose aisinterestedness and sincerity we should never think of calling into question. But we think that in this matter he has not drawn his information from trustworthy sources. We think he can safely be defied to produce any proof that the Religious Orders of France, the Pope's own Body Guard, as they are sometimes called, disobeyed the instructions of the Holy See and inculcated monarchical principles and opposition to the Republic in their schools. They have indeed inculcated opposition to Freemasonry, to the secret power of the lodges, to anti-Christian legislation, to the infamies of De Lanessan, to the wholesale banishment of religion from the public schools; all this, of course, is opposition to the Republic and is the work of traitors and conspirators.

In a great many respects the antidote to false notions of this kind will be found in the little work mentioned at the head of these observations. It deals with a problem that requires great skill and delicacy of treatment, and it has gone more deeply than one might be inclined to believe into the nature of the disease from which the Republic suffers, and of the remedies that many people consider necessary. We do not say that the work is very

profound or very original; but for a livre de circonstance, and a popular treatise on a popular question, it is exceedingly clever and interesting.

J. F. H.

ST. ANDREW THE APOSTLE, PATRON OF SCOTLAND. By the Rev. Gerald Stack. Catholic Truth Society of

Scotland, 52 Sauchiehall-street, Glasgow.

Ir is not easy to write a biography of one of the saints of the New Testament. With the exception of the Blessed Virgin, St. Joseph, St. John the Baptist, St. Peter, St. Paul, and St. Mary Magdalen, the details known are of the scantiest. If, therefore, one wishes to produce a sketch of any of the less known of the Apostles a good deal of filling has to be done in the way of description either of scenery or of the ways and habits of life that prevailed in the life-time of the Apostles. Father Stack has adopted this method in his admirable sketch of St. Andrew. He has made the most of the few facts that are narrated of St. Andrew by the four Evangelists and the other sacred writers. He has filled up the narrative of these events with a very interesting account of the Home Teaching,' the 'School Life, and the Peasant Life' of Palestine in the days of the Apostles.

Perhaps the most interesting part of Father Stack's sketch is that in which he tells how St. Andrew became Patron of Scotland. For the sake of those of our readers who may not come across the pamphlet, we give this interesting sketch in Father Stack's own words:

'The legendary accounts which were once current, and which represented the relics of St. Andrew as having been brought to Scotland directly from Patrae or from Constantinople, are now generally rejected. In consequence of the researches of Dr. Skene, it may now be regarded as certain that the devotion to St. Andrew was introduced into this country from England. The following is a brief statement of the events which led to St. Andrew being adopted as the national patron. It has been already stated that on the translation of St. Andrew's body from Patrae to Rome, portions of the Saint's relics found their way to several of the important cities of the Roman Empire. It was natural that Rome should be among the number of the cities thus favoured. St. Wilfrid, the great champion of Roman discipline, who had been chiefly instrumental in converting king Oswy and the

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