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 DIRECTORIES

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DIRECTORIES

the Sacrament of Penance". It also forbids them to refuse to their subjects an extraordinary confessor, especially in cases where the conscience of the persons so refused stands greatly in need of this privilege; as also " to take it on themselves to permit at their pleas- ure their subjects to approach the Holy Table, or even sometimes to forbid them Holy Commimion alto- gether". The pope abrogates all constitutions, usages, and customs so far as they tend to the contrary; and absolutely forbids such superiors as are here spoken of to induce in any way their subjects to make to them any such manifestations of conscience. (See the decree " Quemadmodimi ", with explanations, in the American Ecclesiastical Review, March, 1893.)

VH. Catholic literature is rich in works of ascetic and mystical theology; of which we mention a few below. But it must be noticed that such works cannot be recommended for the use of all readers indiscrim- inately. The higher the spiritual perfection aimed at, especially when mysticism enters into the case, the more caution should be used in selecting and consult- ing the guide-books, and the more danger there is that the direction given in them may be misapplied. Spirit- ual direction is as much a matter for the personal supervision of an experienced living guide as is the practice of medicine; the latter deals with abnormal defects of the body, the former with the acquisition of uncommon perfection by the soul.

ScAR.\MELLi, Directorium Asctlicum, or Guide to the Spiritual Life (Dublin, 1870);_Ioem, Directorium Mysticum, or Divine Asceticism; GuiLLORE, Maniere de Conduire les Ames (Lyons and Paris, 1853) ; Faber, Growth in Holiness (Baltimore); L.ax- COGNE, Manifestation of Conscience (New York, 1892); Schr.\m, Instifutiones Theologiee Mysticee; Neumatr, Idea Theologice Asceticee, or Science of the Spiritual Life (London. 1876); Idem. Higher Paths in Spirilual Life (London); St. Teresa, The Interior Castle (London, 1859); Ide.m, Way of Perfection (London, 1860); St. Ignatius. Spiritual Exercises (London, 1900); St. Fr.4N'cis OF Sales, TheDevoutChristian(iiev{Yo]:V); ScRDPOLi, The Spiritual Combat (London); Clare, Science of the Spiritual Life (London. 1896); St. Liguori, The Christian Virtues (New York); Grou, Manual of Interior Souls (London. 1905); Lallem.int, Spiritual Doctrine (New York, 1884); Lehmkuhl, Theologia Moralis (Friburg. 1889); Schieler- Heuser, Theory and Practice of the Confessioral, Part III, sect. 2, The Office of the Confessor: DuPO^'T. Guide Spirituel (Paris, 1866); Cardinal Bon-a, Traite du Discemement des Esprits (Tournai, 1840): Lewis of Granada, Sinner's Guide (Phila- delphia, 1877); Bellecids, Solid Virtue (New York, 1882). Charles Coppens.

Directories, C.\tholic. — The ecclesiastical sense of the word directory, as will be shown later, has become curiously confused with its secular use, but historically speaking the ecclesiastical sense is the earlier. Direc- torium simply means guide,hut in the later Middle Ages it came to be specially applied to guides for the recita- tion of Office and Mass. f'or example, in the early part of the fifteenth century one Clement Maydeston, probably following earlier foreign precedents, adopted the title "Directorium .Sacerdotum" for his reorgan- ized Sarum Ordinal. In this way the words " Directo- rium Sacerdotum" came to .stand at the head of a number of books, some of them among the earliest products of the printing press in England, which were issued to instruct the clergj' as to the form of Mass and Office to be followed from day to day throughout the year. This emplojinent of the word direciorium was by no means peculiar to England. To take one con- venient example, though not the earliest that might be chosen, we find a very similar work published at Augs- burg in 1.501, which bears the title: " Index sive Direc- torium Missarum Horarumque secundum ritum chori Constanciensis dioeesis dicendarum". As this title suffices to show, a directorium or guide for the recita- tion of Office and Mass had to be constructed accord- ing to the needs of a particular diocese or group of dio- ce.ses, for as a rule each diocese has certain saints' days and feasts peculiar to itself, and these have all to be taken account of in regulating the Office, a single change often occasioning much disturbance by the necessity it creates of transferring coincident celebra-

tions to other days. Out of the " Directorium Sacer- dotum "which in England was of ten called the "Pye", and which seems to have come into almost general use about the time of the invention of printing, our pres- ent Directory, the " Ordo divini Officii recitandi Sac- rique peragendi" has gradually developed. We may note a few of the characteristics both of the actual and the ancient usage.

Actual Us.\ge. — It is now the custom for every diocese, or, in cases where the calendar followed is substantially identical, for a group of dioceses belong- ing to the same province or country, to have a " Direc- tory" or "Ordo recitandi" printed each year for the use of all the clergj'. It consists simply of a calendar for the year, in which there are printed against each day concise directions concerning the Office and Mass to be said on that day. The calendar is usually provided with some indication of fast days, special indulgences, days of devotion, and other items of information which it may be convenient for the clergy to be re- minded of as they occm-. This Ordo is issued with the authority of the bishop or bishops concerned, and is binding upon the clergy under their jurisdiction. The religious orders have usually a Directory of their own, which, in the case of the larger orders, often differs according to the countrj' in which they are resident. For the secular clergj' the calendar of the Roman Mis- sal and Breviary, apart from special privilege, always forms the basis of the "Ordo recitandi". To this the feasts and saints' days celebrated in the diocese are added, and, as the higher grade of these special celebra- tions often cavises them to take precedence of those in the ordinarj' calendar, a certain amount of shifting and transposition is inevitable, even apart from the com- plications introduced by the movable feasts. All this has to be calculated and arranged beforehand in ac- cordance with the rules supplied by the general rubrics of the Missal and Breviary. Even so, the clergy of particular churches have further to provide for the celebration of their own patronal or dedication feasts, and to make such other changes in the Ordo as these insertions may impose. The Ordo is always compiled in Latin, though an exception is sometimes made in the Directories drawn up for nuns who recite the Di\Tne Office, and, as it is often supplementetl with a few extra pages of diocesan notices, recent decrees of the Congregation of Rites, regulations for the saj'ing of votive Offices, etc., matters only affecting the clergy, it is apt to acquire a somewhat professional and ex- clusive character.

How long a separate and annual " Ordo recitandi ' ' h.as been printed for the use of the English clergj' it seems impossible to discover. Possibly Bishop Chal- loner. Vicar .\postolic from 1741 to 17S1, had some- thing to do with its introduction. But in 1759 a Catholic London printer conceived the idea of trans- lating the official " Directorium", or Ordo, issued for the clergj', and accordingly published in that j'ear: "A Laj- Directory or a help to find out and assist at Ves- pers .... onSundaj'sand Holy Daj's". Strange to saj', another Catholic printer, seemingly the publisher of the official Ordo, shortly afterwards, conceiving his privileges invaded, produced a rival publication: " The Laity's Directory or the Order of the (Catholic) Church .Service for the year 1764". This " Laity's Directory" was issued j'ear bj' j'earfor three-quarters of a century, graduall J' growing in size, but in 18.37 it was supplanted by "The Catholic Directory" which since 1855 has been published in London bj' Messrs. Burns & Lam- bert, now Burns & Oates. The earliest numbers of the "Laitj''s Directory" contained nothing save an abbreviated translation of the clerical "(3rdo reci- tandi", but towards the end of the eighteenth century a list of the Catholic chapels in London, advertise- ments of schools, obituary notices, important eccles- iastical announcements, and other miscellaneous mat- ters began to be added, and at a still later date we find