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Canon 794 of Codex Juris Canonici, which reads thus: '§ 1. Patrinus unum tantum confirmandum aut duos praesentet, nisi aliud justa de causa ministro videatur. § 2. Unus quoque pro singulis confirmandis sit patrinus,' he writes (p. 388): The same person may be godparent for several candidates,' and (p. 388, note 4), Two godparents (man and woman) are allowed by the Cod., c. 794'-actually quoting Canon 794 to confirm the very opposite of what it lays down!

We might indicate many inaccuracies, in addition to those already pointed out in our former notice, which still lurk within the covers of this second and revised' edition of Ceremonies of the Roman Rite Described, but we refrain from doing so. If a reviewer desires (as we emphatically do) to be more than merely destructive in his criticisms, he will indicate faults and inaccuracies only when he has some grounds for believing that such unwelcome work will be productive of good. In the present instance, the reviewer need not hope, apparently, to reap any constructive fruit from his efforts. Hence he had better employ his time more profitably than indicating errors which will not be corrected.

Two omissions of rather practical importance he would, however, like to draw attention to. (1) In treating of Blessings (p. 409) Dr. Fortescue might usefully have pointed out that Canon 1304 (3°) gives to parish priests for the churches and oratories in their parish, and to rectors for their churches, the faculty (hitherto reserved to the Ordinary) of blessing such church requirements (sacra supellex) as need blessing before use. (2) In dealing with Extreme Unction in case of necessity, when one anointing of any of the senses, or better of the forehead, with the single shorter form suffices, Dr. Fortescue makes no mention of the important clause added in Canon 947, § 1, of the Codex: Salva obligatione singulas unctiones supplendi, cessante periculo.

In our review of the first edition of Ceremonies of the Roman Rite Described we recommended it to the clergy. We do so still, but with less confidence and always with the proviso that—in our judgment, at least-the book is more inaccurate than it ought be had due care been taken with its revision, and that, consequently, it is not a safe guide to ceremonial in matters of detail.

J. B. O'CONNELL.

OUR REFUGE. By Rev. Augustine Sprigler. Herder.

THIS devotional little work has already run into a second editiona proof that it has supplied a want. The subject-matter of the eleven chapters is the Blessed Eucharist. The author first treats of the foreshadowing of the Gift in the Old Testament, and the definite promise of It in the New; Its institution on the eve of Our Lord's death, and the perpetuation of the Gift through the Mass. Our duties to the Blessed Eucharist are subsequently dealt with in the chapters on Mass, Holy Communion, and Visits to the Tabernacle. On page 44, we are told that 'Sacrifice means the offering of an object by a priest to God, and the

consuming of the object to acknowledge thereby that God is the Supreme Being,' etc. The proper term is used on page 51, where the author says, 'the victim must be immolated.' The quotation on page 140 from the Catholic Encyclopedia would need revision to make it accurate.

D.

BOOKS, ETC., RECEIVED

America: A Catholic Review (August).

The Ecclesiastical Review (August). U.S.A.

The Rosary Magazine (August). Somerset, Ohio.

The Catholic World (August). New York.

The Austral Light (July). Melbourne.

The Ave Maria (July).

Notre Dame, Indiana.

The Irish Monthly (August). Dublin: M. H. Gill & Son, Ltd.
The Catholic Bulletin (August). Dublin: M. H. Gill & Son, Ltd.
The Month (August). London: Longmans.

Études (August). Paris: 12 Rue Oudinot (VII).

Revue Pratique d'Apologétique (August). Paris: Beauchesne.
Revue du Clergé Français (August). Paris: Letouzey et Ané.
The Fortnightly Review (August). St. Louis, Mo.

The Lamp (August). Garrison, N.Y.

Revue des Jeunes (August). Paris: 3 Rue de Luynes.

The Homiletic Monthly (August). London: Burns & Oates.

A Commentary on Canon Law. By Rev. Charles Augustine, O.S.B., D.D. Vol. III. London: Herder.

Ireland in Fiction. By Rev. Stephen J. Brown, S.J. New Edition. Dublin: Maunsel & Co., Ltd.

THE PONTIFICAL INSTITUTE OF

SACRED MUSIC1

PRESIDENTIAL REPORT

IN 1887, by order of Leo XIII, I was called to Rome to write a series of articles in the Civiltà Cattolica on the restoration of Sacred Music, in conformity with the principles of the Church. In 1889, assured of the Pope's approval, I proposed for the first time to the Holy Father the establishment at Rome of an International School of Sacred Music, feeling sure, that if the diffusion of the ideas was the main thing, it was still necessary to form the teachers who could spread them and show their practical

value.

Leo XIII agreed very kindly to the proposal, and would have been willing to found the School at once had there not been many difficulties in the way. They came mostly from the opposition then existing in Rome to any attempt at a reform of this kind. The recommendation of Leo XIII then was: Try before everything to spread knowledge of the ideas and to win over to the good cause the maestri and the more influential persons, and then we shall start the School; otherwise opposition will ruin all.'

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He recommended me to bring forward the proposal again, whenever in my judgment the time was opportune. Little by little the light appeared: the movement spread gradually in Rome and in Italy. When Pius X ascended the Pontifical throne, the back-ground was prepared, and the Motu proprio on Sacred Music, of November 22, 1903, consecrated for ever the principles which for many years had been spreading, and forcibly imposed the practical restoration of Gregorian chant and sacred music in the whole world.

2. In October, 1909, I was appointed general President of the Italian Association of Santa Cecilia for the reform of sacred music. I then felt, that no longer as a private

1 Reprinted from the Month, by kind permission of the Editor. FIFTH SERIES, VOL. XIV-OCTOBER, 1919

individual, but in virtue of my office, I could, or rather ought, to propose again what for twenty years had been fixed in my mind: the establishment in Rome of a Superior School of sacred music, especially destined for our own and the foreign clergy, not, however, excluding seculars, to give them the opportunity of getting solid instruction, first of all in Gregorian chant, as the main and fundamental subject, and then in sacred composition and in organ playing, and that they might become able and intelligent masters of church music.

I was further inspired in my undertaking by the already existing schools in foreign countries; at Ratisbon in Bavaria, at Malines in Belgium, at Paris (St. Gervais' School); by the wishes of our Congresses of sacred music, which for many years had urged the foundation of such a School in Italy, and lastly by the Motu proprio itself of Pius X which said: 'Let everyone sustain and promote in every way possible the Superior Schools of Sacred Music, where they already exist, and concur in their establishment, where they are still wanting. It is most important that the Church should herself provide for the instruction of her maestri, organists, and singers, according to the true principles of sacred music.' I could therefore be sure of the approval of the Holy Father who was quite determined to have his famous Motu proprio observed in all its parts.

Pius X welcomed the proposal with great satisfaction but he was confronted with the grave difficulty of not having then at his disposal the financial means necessary for the foundation, being obliged at the time to supply the funds for the establishment of the magnificent work of regional seminaries in Italy, and meaning to erect in Rome a new Roman Seminary, as in fact he did shortly afterwards. I then begged the Holy Father to permit the School to be opened, trusting in Providence; I proposed that its foundation should not be in any way a charge on the Holy See, but a free gift of pious Catholics, to whom I would address myself, requesting contributions to constitute the fund for maintaining the Institute. Pius X heartily approved the proposal and gave the wished for consent.

3. The work was initiated on January 4, 1911, in two little rooms of the College of the Figli dell' Immacolata, in the via del Mascherone, near the Farnese Palace. But

though its cradle was poor and narrow, the time was opportune and conditions were practical. The teaching body was ready and composed of good masters, the courses of study had been carefully and competently arranged; neither were the pupils wanting, for on opening day there were eighteen, a number which very soon increased to 30. They included representatives of several nations, but the Italians predominated, and nearly all were priests sent by their bishops.

The success of the first year was such as to give great satisfaction to the Holy Father, who, on November 4, 1911, at the beginning of the second school year, issued the Brief Expleverunt, in praise and full approval of the Institute. In this Brief he publicly declared his intention to give full opportunity for development to the Institution, if the Catholics would come to his assistance by providing him with the necessary funds. 'We trust that the help of good Catholics will never fail us, thus enabling us in our straitened circumstances firmly to establish and to strengthen, as we desire, the praiseworthy School of Sacred Music in Rome.'

Meantime the School went on progressing and yielding every year the most consoling fruits. Pius X was so satisfied with it, that on July 10, 1914, by a Rescript of the Secretary of State he conferred upon it the title of Pontifical School, and granted it power to deliver, in the name of the Holy See, public and authoritative diplomas of Master and Doctor in the several subjects taught, while expressing his wish that after the successful proofs, given in the brief period of its existence, quasi lux splendens procedat et crescat usque ad perfectam diem'; that is to say, that as a splendid light it may proceed and grow to perfect day.

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The contributions of pious Catholics who gave to the School its first financial support, did not fail. Pius X accepted the aid with a grateful heart, and in October, 1912, wrote in his own hand the precious words which grant to benefactors the Apostolic Blessing. To our beloved sons, the Benefactors of the Superior School of Sacred Music in Rome, with the wish that Our Lord may largely reward them with the graces reserved to those who contribute to the splendour of sacred ceremonies and to the praise of His Holy Name, we impart with our whole heart the Apostolic Blessing.'

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