Church. But not one of the Fathers finds Papal Infallibility in this passage, nor in John xxi. The 'unanimous consent of the Fathers' is a pure fiction, except in the most general and fundamental principles held by all Christians; and not to interpret the Bible except according to the unanimous consent of the Fathers, would strictly mean not to interpret it at all.'

There remains, then, only the passage recorded by Luke (xxii. 31, 32) as at all bearing on the disputed question: 'Simon, Simon, behold, Satan desired to have you (or, obtained you by asking), that he may sift you as wheat; but I prayed for thee, that thy faith fail not; and thou, when once thou art converted (or, hast turned again), strengthen thy brethren.' But even this does not prove infallibility, and has not been so understood before Popes Leo I. and Agatho. For (1) the passage refers, as the context shows, to the peculiar personal history of Peter during the dark hour of passion, and is both a warning and a comfort to him. So it is explained by the Fathers, who frequently quote it. (2) Faith here, as nearly always in the New Testament, means personal trust in, and attachment to, Christ, and not, as the Romish Church misinterprets it, orthodoxy, or intellectual assent to dogmas. (3) If the passage refers to the Popes at all, it would prove too much for them, viz., that they, like Peter, denied the Saviour, were converted again, and strengthened their brethren-which may be true enough of some, but certainly not of all.3

The constant appeal of the Roman Church to Peter suggests a sig nificant parallel. There is a spiritual Peter and a carnal Simon, who

This patristic dissensus was brought out during the Council in the Questio distributed by Bishop Ketteler with all the proofs; see Friedrich, Docum. I. pp. 6 sqq. Kenrick in his speech makes use of it. Comp. also my annotations to Lange's Comm. on Matthew in loco. ' Even Kenrick confesses that it is doubtful whether any instance of that unanimous consent can be found (in his Concio, see Friedr. Docum. I. p.195): 'Regula interpetrandi Scripturas nobis imposita, hæc est: eas contra unanimem Patrum consensum non interpetrari. Si unquam detur consensus iste unanimis dubitari possit. Eo tamen deficiente, regula ista videtur nobis legem imponere majorem, qui ad unanimitatem accedere videretur, patrum numerum, in suis Scripturæ interpretationibus sequendi.'

• This logical inference is also noticed by Archbishop Kenrick (Concio, in Friedrich's Docum. I. p. 200): 'Præterea singula verba in ista Christi ad Petrum allocutione de Petri successoribus intelligi nequeunt, quin aliquid maxime absurdi exinde sequi videretur. "Tu autem conversus," respiciunt certe conversionem Petri. Si priora verba; "orari pro te," et posteriora: "confirma fratres tuos," ad successores Petri cœlestem vim, et munus transiisse probent, non videtur quarenam intermedia verba: “tu autem conversus," ad eos etiam pertinere, et aliquali sensu de eis intelligi, non debeant.'

are separated, indeed, by regeneration, yet, after all, not so completely that the old nature does not occasionally re-appear in the new man.

It was the spiritual Peter who forsook all to follow Christ; who first confessed him as the Son of God, and hence was called Rock; who after his terrible fall wept bitterly; was re-instated and intrusted with the care of Christ's sheep; who on the birthday of the Church preached the first missionary sermon, and gathered in the three thousand converts; who in the Apostles' Council protested against the narrow bigotry of the Judaizers, and stood up with Paul for the principle of salvation by grace alone through faith in Christ; who, in his Epistles, warns all ministers against hierarchical pride, and exhibits a wonderful meekness, gentleness, and humility of spirit, showing that divine grace had overruled and sanctified to him even his fall; and who followed at last his Master to the cross of martyrdom.

It was the carnal Simon who presumed to divert his Lord from the path of suffering, and drew on him the rebuke, 'Get thee behind me, Satan; thou art a stumbling-block unto me, for thou mindest not the things of God, but the things of men ;' the Simon, who in mistaken zeal used the sword and cut off the ear of Malchus; who proudly boasted of his unswerving fidelity to his Master, and yet a few hours afterwards denied him thrice before a servant-woman; who even after the Pentecostal illumination was overcome by his natural weakness, and, from policy or fear of the Judaizing party, was untrue to his better conviction, so as to draw on him the public rebuke of the younger Apostle of the Gentiles. The Romish legend of Domine quo vadis makes him relapse into his inconstancy even a day before his martyrdom, and memorializes it in a chapel outside of Rome.

[In 1868, Cardinal Manning and Bishop Senestry of Regensburg, while in Rome, made a vow "to do all in our power to bring about the definition of papal infallibility," the vow being attested by the Jesuit father Liberatore. See Purcell: Life of Manning, II., 420. Commer, theological professor in Vienna, in an address on the twenty-fifth anniversary of Leo XIII.'s pontificate, announced that the Roman pontiff had properly been called by Catherine of Siena another Christ-alter Christus. The Manual of the Catechism of Pius X. quotes with approval that the pope is Jesus Christ on earth-il papa è Gesu Cristo sulla terra. -ED.]

§ 35. THE LITURGICAL STANDARDS OF THE ROMAN CHURCH.

Literature.

MISSALE ROMANUM, ex decreto sacro-sancti Concilii Tridentini restitutum, S. Pii V., Pontificis Maximi, jussu editum, Clementis VIII. et Urbani VIII. auctoritate recognitum; in quo missæ novissimæ sanciorum accurate sunt dispositæ. (Innumerable editions.)

BREVIARIUM ROMANUM, ex decreto SS. Concilii Tridentini restitutum, S. Pii V., Pontificis Maximi, jussu editum, Clementis VIII. et Urbani VIII. auctoritate recognitum, cum Officiis Sanctorum novissime per Summos Pontifices usque ad hunc diem concessis. (The Paris and Lyons edition before me has over 1200 pp., with a Supplement of 127 pp. The Mechlin ed. of 1868 is in 4 vols.)

PONTIFICALE ROMANUM, Clementis VIII. ac Urbani VIII. jussu editum, inde vero a Benedicto XIV. recognitum et castigatum. Cum Additionibus a Sacra Rituum Congregatione approbatis. (The Mechliu ed. of 1845 is in three parts, with all the rules and directions printed in red; hence the word Rubrics.) GEORGE LEWIS: The Bible, the Missal, and the Breviary; or, Ritualism self-illustrated in the Liturgical Books of Rome. Edinburgh, 1853, 2 vols.

A secondary symbolical authority belongs to those Latin liturgical works of the Roman Church which have been sanctioned by the Pope for use in public and private worship. They contain, in the form of devotion, nearly all the articles of faith, especially those referring to the sacraments and the cultus of saints and of the holy Virgin, and are, in a practical point of view, even of greater importance than the doctrinal standards, inasmuch as they are interwoven with the daily religious life of the priests.

Among these works the most important is the MISSALE ROMANUM, as issued by Pius V. in 1570, in compliance with a decree of the Council of Trent. It was subsequently revised again under Clement VIII. in 1604, and under Urban VIII. in 1634. The substance goes back to the early eucharistic services of the Latin Church, among which the principal ones are ascribed to Popes Leo I. (Sacramentarium Leonianum, probably from 483-492), Gelasius I. (Sacramentarium Gelasianum), and Gregory I. (Sacramentarium Gregorianum). But considerable diversity and confusion prevailed in provincial and local churches. Hence the Council of Trent ordered a new revision, under the direction of the Pope, with a view to secure uniformity. The Missal consists of three parts, besides Introduction and Appendix, viz. : (a) The Proprium Missarum de Tempore, or the services for the Sundays of the Christian year, beginning with the first Sunday in Advent, and closing with the last after Whitsuntide, all clustering around the great festivals of Christmas, Easter, and Pentecost. (b) The Proprium Missarum de Sanctis contains the forms for the celebration of mass on saints' days and other particular feasts, arranged according to

the months and days of the civil year; the annually recurring deathdays of saints being regarded as their celestial birth-days. (c) The Commune Sanctorum is supplementary to the second part, and devoted to the celebration of the days of those saints for whom there is no special service provided in the Proprium. The Appendix to the Missal contains various masses and benedictions.

Next comes the BREVIARIUM ROMANUM, revised by order of the Council of Trent, under Pius V., 1568, and again under Clement VIII., 1602, and finally brought into its present shape under Urban VIII., 1631. Since that time it has undergone no material changes, but received occasional additions of new festivals. The Breviary' contains the prayers, psalms, hymns, Scripture lessons, and patristic comments not only for every Sunday, but for every day of the ecclesiastical year, together with the legends of saints and martyrs, presenting model characters and model devotions for each day, some of them good and harmless, others questionable, superstitious, and childish. The Breviary is a complete thesaurus of Romish piety, the private liturgy of the Romish priest, and to all intents and purposes his Bible. It regulates his whole religious life. It is divided into four parts, according to the four seasons; each part has the same four sections: the Psalterium, the Proprium de Tempore, the Proprium Sanctorum, and the Commune Sanctorum. The Introduction contains the ecclesiastical calendar. The office of each day consists of the seven or eight canonical hours of devotion, which are brought into connection with the history of the passion. The Breviary is the growth of many ages. In the early Church great liberty and diversity prevailed in the forms of devotion, but the Popes Leo I., Gelasius I., Gregory I., Gregory VII., Nicholas

1 The term Breviary is derived from the abridgments of the Scriptures and lives of saints contained therein, as distinct from the plenarium officium; by others from the fact that later editions of the work are abridgments of former editions.

* Matins, Lauds (3 A. M.), Prime (6 A. M.), Tierce (9 A.M.), Sext (12 M.), Nones (3 P.M.), Vespers (6 P.M.), and Compline (midnight devotion). The Nocturn is a night service. The custom of saying prayers at these hours goes back to the third century, and partly to Jewish tradition. Tertullian (De jejun. c. 10) speaks of the tertia, sixta, and nona as apostolical hours of prayer. On the mystical reference to Christ's passion, comp. the old memorial verse: 'Hæc sunt, septenis propter quæ psallimus horis Matutina ligat Christum, qui crimina purgat. Prima replet sputis. Dat causam tertia mortis. Sexta cruci nectit. Latus ejus nona bipertit.

Kespera deponit. Tumulo completa [completorium] reponit.'

III., and others, labored to unify the priestly devotions, and this work was completed after the Council of Trent.

Besides the Missale Romanum and the Breviarium Romanum, there is a RITUALE ROMANUM, or Book of Priests' Rites; an EPISCOPALE ROMANUM, containing the Episcopal ceremonies, and a PONTIFICALE ROMANUM, or the Pontifical. They contain the offices for sacramental and other sacred acts and ceremonies, such as baptism, confirmation, ordination, matrimony, dedication of churches, altars, bells, etc., benediction of crosses, sacred vestures, cemeteries, etc.

36. THE OLD CATHOLICS.

Literature.

I. By Old Catholic Authors.

The writings of Döllinger, Reinkens, von Schulte, Friedrich, Huber, Reusch, Langen, Michelis, HYACINTHE LOYSON, MICHAUD, bearing on the Vatican Council and the Old Catholic movement since 1870. See Literature in §§ 31 and 34.

The Reports of the OLD CATHOLIO CONGRESSES, held at Munich, September, 1871; at Cologne, September, 1872; at Constance, September, 1873; at Freiburg, 1874 Published at Munich, Cologne, Leipzig, and Bonn.

JOSEPH HUBERT REINKENS: Katholischer Bischof, den im alten Kathol. Glauben verharrenden Priestern und Laien des deutschen Reiches. Dated August 11, 1873 (the day of his consecration).

The Letter of the OLD CATHOLIC CONGRESS OF CONSTANCE (signed by Bishop Reinkens, President von Schulte, and the Vice-Presidents Cornelius and Keller) to the GENERAL CONFERENCE OF THE EVANGELLOAL ALLIANCE, held at New York, October, 1873. In the Proceedings of the Conference, New York, 1874. F.H. REUSOH: Bericht über die am 14, 15, und 16 Sept. 1874, zu Bonn, gehaltenen Unions-Conferenzen, im Auftrag Dr. v. Dillinger herausgegeben, Bonn, 1875 (~3 pp.).

DEUTSCHER MERKUR, Organ für die Katholische Reformbewegung, ed. by HIRSCHWÄLDER, Weltpriester. The popular and official weekly organ since 1871.

THEOLOGISCHES Literaturblatt, ed. by Prof. REUSOH, Bonn. The literary organ of the Old Catholics (10th year, 1875).

II. By Protestant Authors.

FRIEDBERG: Sammlung der Actenstücke zum ersten Vatic. Concil. Tübingen, 1872, pp. 53–63, 625-731, 775-898.

FROMMANN: Geschichte und Kritik des Vatic. Concils. Gotha, 1872, pp. 250–272.

J. WILLIAMSON NEVIN (of Lancaster, Pa.): The Old Catholic Movement, in the 'Mercersburg Review' for April, 1873, pp. 240–294.

The Alt-Catholic Movement (anonymous), in the (Amer. Episc.) 'Church Review,' New York, July, 1873. W. KRAFFT (Professor of Church History in Bonn): The Vatican Council and the Old Catholic Movement, read before, and published in the Proceedings of, the General Conference of the Evangelical Alliance in New York, October, 1873.

CASAR PRONIER (late Professor of Theology in the Free Church Seminary at Geneva, perished in the shipwreck of the Ville du Havre, Nov. 22, 1873, on his return from the General Conference of the Evangelical Alliance): Roman Catholicism in Switzerland since the Proclamation of the Syllabus, 1873 (in the Proceedings of the Alliance Conference, New York, 1874).

III. By Roman Catholics.

Besides many controversial writings since the year 1870 (quoted in part in §§ 31 and 34, and articles in Roman Catholic reviews (as the Dublin Review, the Civiltà Cattolica, the Catholic World) and newspapers (as the Paris L'Univers, the London Tablet, the Berlin Germania, etc.), see especially the PAPAL ENCYCLICAL Of Nov. 21, 1873, in condemnation of the 'new heretics,' miscalled 'Old Catholics.'

The Old Catholic movement-the most important in the Latin Church since the Reformation, with the exception, perhaps, of Jansenism-began during the Vatican Council, and was organized into