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CONFERENCES

Thomas (I, Q. ii. a. 3), where it is given as the third uiiy of knowing Utrum Dcus sit.

!Sr. Thomas AgiiNAS, Summa Thcol., I, Q. ii, a. 3; Frick, Ontotogui (Freiburg im Br.. 1897); Idem. Logica (Freihiirg im Br., 1896); Haan. Philosophia Naturalis (2iid ed., Freiburg im Br., 1S9S); Balmes. Fundamental Philosophy, tr. Brown- son (2nd ed.. New York, 1896); Avelinq. The Necesxanj Inference in Dublin Review (October. 1901); Hamilton. On the Philosophy of the Unconditioned in Edinburgh Review (Octo- ber, 1829); Idem, Discussions (London and Edinburgh, 1852); Idem, Lectures on Metaphysics and Logic, ed. Mansel and Veitch (London and Edinburgh, 1859-60); Mansel, Limits of Religious Thought (Oxford and London, 185S); Idem. Philos- ophy of the Conditioned (London and Edinburgh. 1866); Mill, Examination of Sir William Hamilton's Philosophy (London, 1865); Idem, Logic (London. 1843).

Francis Aveling.

Conditional Baptism. See Baptism.

Conecte, Thomas, Carmelite reformer, b. at Rennes towards the end of the fourteentli century; d. at Rome, 1433. He joined the Carmelites and distin- guished himself by indiscreet zeal. He preached with much success at Cambrai. Tournai. Arras, etc., in his sermons veliemently denouncing the prevailing fash- ions in female headgear, with the result that those who dressed thus at his sermons despoiled themselves forthwith of their ornaments; gamblers al.so burned their playing cards and dices. Having inveighed against the disedifjnng life of certain priests, he had to seek safety in flight. He now strove to reform his own order, for which purpose he went to Italy, where with some others he introduced a strict observance in the convent near Florence, which gradually developed into the Congregation of Mantua. He visited this latter convent in 1432 and thence proceeded to Venice, and finally to Rome, where the manners of the Curia provoked anew his violent language and occasioned a charge of conspiracy against the pope. Appre- hended at the instigation of the procurator and of Cardinal de la Roche-Taille, protector of the order, he was condemned as a heretic and publicly burned. It was said that Eugene IV was afterwards sorry for this sentence, which, if not unjust, was certainly too severe; but this does not justify certain Carmelite authors considering him a saint, as several whom Bale quotes have done.

■ to

ir 1 —

jr. II. cap. xlii; de S. Etienne, Bibli-

B. Zimmerman.

Conference of Catholic Colleges. See Educa- tional Association, C.\tholic.

Conferences, Ecclesiastical, are meetings of clerics for the purpose of discussing, in general, mat- ters pertaining to their state of life, and, in particular, questions of moral theology and liturgy.

Historical Sketch. — The origin of ecclesiastical conferences has been sought in the assemblies of hermits of the Egyptian deserts. As early as the third century, it was customary for these anchorites to meet together to discu.ss matters relating to asceti- cism and the eremitical life. When, later on, mona.s- teries were instituted, somewhat similar conferences were held among the monks. There seems, however, to bo little in common between these monastic assem- blies and the pastoral collations, or conferences, of the present time. The more direct source of the lat- ter are the quasi-synodal meetings of the clergy ordained by various decrees of the ninth century, such as those of Hincmar of Reims and Riculfus of Sion in Switzerland, and the Capitularies of Charlemagne. Such a-ssemblies were looked upon as supplements of, or pcnihints to, the diocesan synods, and were in- tended principally for those of the clergy who found it difficult or impossible to assist at the regular synods. These clerics were ordered to meet at a convenient place, in their various districts, under the presidency of the dean or archdeacon, and their assemblies were

called CalendcB, because held on the first of the month. Other terms applied to such meetings were consis- tories, sessions, and capitular conferences. We find them prescribed in England by the Council of Exeter in 1131 and the Council of London in 1237. In the sixteenth century ecclesiastical conferences received a new impulse. St. Ignatius Loyola prescribed them in his constitution (1540) for members of his order. Later, Clement VIII and Urban VIII commanded that all houses of the regular clergy have conferences twice a week on matters jjertaining to moral theology and Holy Scripture. The main promoter of confer- ences among the secular clergy was St. Charles Bor- romeo, ArchbLshop of Milan, who treated of them specifically in a synod at Milan in 1565, when intro- ducing the reforms decreed by the Council of Trent. Cardinal Borromeo ordered that the conferences be held monthly, and that they be presided over by the vicar forane or dean. Gradually the custom spread through the various ecclesiastical provinces; and at present these meetings are held in accordance with laws promulgated in plenary or provincial councils or synods. Many of the popes have strongly urged on the bishops of various countries the necessity and utility of the conferences, and Innocent XIII com- manded that when bishops make their visit to Rome (ad limina) they should report, among other things, whether clergy conferences are held in their dioceses. There seems, however, to be no general law of the Church which makes these ecclesiastical meetings obligatory.

DiocES.\N Laws. — The holding of conferences has been introduced among the clergy of all English- speaking countries, in virtue of ordinances promul- gated at councils or synods. Thus the Second Plenary Council of Baltimore (1806) declares: "As an adjunct to diocesan synods and in lieu of their fre- quent celebration, let there be theological conferences of the priests, which will preserve the rudiments of the sacred science in the minds of all, promote a healthy and uniform method for the direction of souls, dispel mental inertia, and afford an opportunity for eliminating abuses. We greatly desire that these conferences be held four times a year by priests who can conveniently meet; and in the rural districts at least twice a year. All who have care of souls, whether seculars or regulars, should attend them" (No. 68). The Third Plenary Council (1884) treats in title v of the education of the clergy and devotes the fifth chapter to theological collations or confer- ences. It quotes the words of Pope Benedict XIV: "Some priests who are at first admirable directors of souls later lose their previous knowledge of moral theology, by neglect of study, so that from being masters of the science they can scarcely be called novices in it, since they retain only confused and im- perfect recollections of its first rudiments." In con- sequence, the Fathers of Baltimore renew the decree of the previous plenary council as to the frequency of these conferences, and, after declaring them obliga- tory on all having care of souls, they add: " Nor can those confessors consider themselves exempt, who, although not attached to any certain church, hear the confessions of religious women in their convents or of laymen in public churches. Those who frequently absent themselves without legitimate cause and the permission of the Ordinary should be punished." The Second Council of Quebec (18.54) declares (Deer. 14): "Ecclesiastical conferences will promote zeal and love for study. Every one knows how useful they are for increasing mutual charity among priests and for instructing and confirming them in .sacred doc- trine. We desire all, especially those who have pastoral duties, to assist at them faithfully according to the method and time prescribed by their bishops.' For Ireland, the National Synod of Thurles (1850) ordained: "Since what the pastors have learnt as