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1879, "On Christian Philosophy"; of 10 February,

1880, "On Matrimony"; of 29 July, 1881, "On the Origin of Ci\'il Power"; of 20 April, 1884, "On Free- masonry"; of 1 November, 1885, "On the Christian State"; of 25 December, 1888, "On the Christian Life"; of 10 January, 1890, "On the Chief Duties of a Christian Citizen"; of 15 May, 1891, "On the Social Question"; of 20 January, 1894, "On the Importance of Unity in Faith and Union with the Church for the Preservation of the Moral Foundations of the State"; of 19 March, 1902, " On the Persecution of the Church all over the World". Full information about the re- lation of the Church towards Liberalism in the differ- ent countries may be gathered from the transactions and decisions of the various provincial councils. These can be found in the "Collectio Lacensis" under the headings of the index: Fides, Ecclesia, Educatio,

Francomuratores.

Frbraje, Spiritualiame el libSraliame (Paris. 1887); Idsm, TradUionaliame ei uUramontaniame ^Paris, 1880); d'Haussom- viLXJB, Le aalon de Mme Necker (Pans. 1882) ; Ladt Bleni<7er- BASSET, Frau wn Stail (1887-^); Laboulaye, Le iparti liberal (Paris, 1864); Idem in the Introduction to his edition of Coura de politique conetittUionelle de Bcnj. Constant (Paris, 1872); Constant, DetorcZiiTum (Paris, 1824-31); Bluntschu, AllgemeineStaatslehre(St\ittKa.Tt,lS7o),472; Samuel. Liberal- \9m (1902); Dbvas, Political Economy (London, 1901), 122, 531, 650 seq.j Viluers, Opportunity of Liberaliam (1904); Rudel, Oeschtchte dea Liberatiamua und der deut«chen Reichaver' faaaung (1891); Debidottr, Hvftoire dea rappoHa de VSgliae et de Vitat 1789-1905 (Paris, 1898-1906); BrOck. Die Gehnmen Oeaellachaftcn in Spanien (1881); Handicorlerbuch der Stoat a- tpiasenachaften^ I, 296-327, s. v. Anarchismua ; Ferrer im Lichte der Wahrheit in Oermania (Berlin, 1909); Meffert, Die Ferrer- Bewegung ala Selbatentlarvung dea Freidenkertuma (1909).

Works concerning ecclesiastical Liberalism: — (A) Protes- tant Churches: — Gotau, L'AUemagne religieuse, le proteatan- tiame (Paris, 1898); Sabatxbe, Religiona of Authority and the Religion of the Spirit; Pollock, Religioua Equality (London, 1890); Re\ille, Liberal Chriaiianity (London. 1903); Idem, Anglican Liberaliam (London, 1908). (B) Concerning Catho- lic Liberalism: — Weill, Hiaioire du Catholiciame Itb&ral en France, 1828-1908 (Paris, 1909). (C) Concerning Modern- ism: Schell, Katholuiamua ala Primip des Forlnchritta (1897); Idem, Dieneue Zeit und der neue Glaube (1898); MOuler, Reformkatholiziamua (these three works are on the Index); Stufler, Die Heiligkeit Gotlea in Zeit. fur kath. Theol. (Inns- bruck. 1908), 100-114; 364-368.

Critique and condemnation of Liberalism: — Faoubt, Le Liberaltame (Paris, 1906): Frantz, Die Religion dea Xntional- libcnUiamua (1872). From the Catholic 8tandpK>int : — Don at. Die Freiheit der Wiaaenachaft (1910); Von Ket- TBLER, Freiheit, Autoritit und Kirche (Mainz. 1862); Idem, Die Arbeiterfrage und daa Chriatenihum (Mains, 1864); Dechamps, Le liUraliame (1878); Donoso Cortks, Catholicism, Liberaliam and Socialism (tr. Philadelphia, 1862); H. Pksch, L^eraliamus, Sozialiamua und chriatliche Geaellschaftsordnung (Fseiburg, 1893-90); Cathrein, Der Sozialiamua (Froiburg. 1906); Fallen. What f<» Liberalism f (St. Louis. 1889); Mort.l, Somme centre le catholicisme liberal (Paris, 1876): Die Encyk- lika Piua IX. vom 8 Dez. tSOA in Slimmen aua Maria-Laach; Chr. Pesch, Theologische Zeiifragen, IV (1908); Heiner. Der Syllabus (Pius IX.) (1905) ; Der Syllabus Pius X. und das Dek- ret des hi. Ofhziums *' Lamentabili" vom 3 Juli, 1907 (1908); Brown80N, Conversations on Liberalism and the Church (Now York. 1869), reprinted in his Works, VII (Detroit 1883-87 ^ 305; Ming, Data of Modern Ethics Examined (New York, 1897), X, xi; M\Nv»NO, Lif>frty of the Press in Essays, third scries (London, 1892); T^\lJMI:B, European Civilization (London, 1855), xxxiv. XXXV, Ixvii; Idem, Letters to a Sceptic (tr. Dublin, 1875), letter 7; Gibbons, Faith of Our Fathers (Baltimore. 1871). xvii, Xvm\ The Church and Liberal Catholicism, pastoral letter of the English bishops, reprinted in Messenger of the Sacred Heart XXXVI (New York, 1901), 180-93; cf. also Dublin Review,nGW series, XV HI, 1.285; XXV, 202; XXVh 204, 487; third series

X^y* 58. IIerm. Gruber.

Libera Me (Domine, de morte aetema, et<;.), the responsonr sung at funerals. It is a responsory of re- dundant form, having two versicles (''Tremens factus sum" and *'Dieii ilia"). As in all the Office for the Dead, the verse *' Requiem ffitemam" takes the place of "Gloria Patri"; then all the first part, down to the first versicle, is repeated. Its form therefore is ex- ceptional, considerably longer than the normal re- sponsory. It is a prayer in the first person singular for mercy at the Last Day. This should no doubt he understood as a dramatic substitution ; the choir speaks for the dead person . A great part of our Office for the Dead is made up of such prayers about the Last Day,

the meaning of which appears to refer rather to the people who say them than to the dead (the sequence ''Dies irse", most of the Vespers, Matins, and I^uds).

Another dramatic substitution is involved in the prayers of this responsory (and throughout the Office for the Dead) that the person for whom we pray may be saved from hell. That question was settled ir- revocably as soon as he died. This is one instance of the dramatic displacement or rearrangement of the objective order of things that occurs continual];^^ in all rites (compare for instance in the baptism service the white robe and shining light given after the essential form, in the ordination of priests the power to forgive sins given after the man has been ordained and nas concelebrated, the Epiclesis in Eastern liturgies, etc.). The explanation of all these cases is the same. Since we cannot express ever^'thin^ at one instant, we are forced to act and speak as if things really simulta- neous followed each other in order. And in the eter* nity of God all things (including our consecutive prayers) are present at once — nunc starts ceterniUu. The responsory " Libera me" is begun by a cantor and continued by the choir in the usual way (the cantor alone sinking the versicles) at the begmning of the dead person said and sung by the bier mimediately after the Mass for the Dead. As soon as Mass is over the celebrant exchanges his chasuble for a (black) cope (all the sacred ministers of course take off their maniples) and cliant^ the prayer "Non intres in judi- cium". Then "Libera me" is sung. MeanwhUe the cetcbrant puts incense into the thurible, assisted by the deacon. During the whole Absolution the sub- deacon stands at the head of the bier, facing the altar, with the processional cross.
 * Absolution", that is the service of prayers for the

The ninth responsory of Matins for the Dead also begins with "Liljera me", but continues a different text (Domine, de viis inferni, etc.). This is built up according to the usual arran^ment (with "Requiem seternam" instead of "Gloria Patri"). But on All Souls' Day (2 November), and whenever the whole Office of nine lessons is said, the "Libera mo" of the Absolution is 8ubstitute<l for it. The Vatican Grad- ual gives the new chant for the "Libera me" after the Mass for the Dead.

Adrian Fortescub.

Libera Nos, the first words of the Embolism of the Lord's Prayer in the Roman Rite. Most litui^ee contain a prayer developing the idea of the last clause of the Our Father (But deliver us from evil), and spec- ifying various evils from which we pray to be deliv- ered. This prayer, which always follows the Our Father immediately, is called its Embolism {4fifio\ifffiAs, insertion). In many rites (Antiochene, Alexandrine, Nestorian) it is rather of the nature of an insertion into the Our Father, repeating ap;ain and enlarging on its last clauses (e. g. the Antiochene Embohsm: "And lead us not into temptation, O Lord, Lord of Hosts Who knowest our weakness, but deliver us from the evil one, and from his works and all his might and art, for the sake of Thy Holv Name invoked upon our lowliness"). The Roman fenibolism is said secretly by the celebrant as soon as he has added Amen to the last clause of the "Pat<jr noster" sung by the choir (or said by the server). In the middle (aft<?r omnxhtta sajiclis) he makes th(» sign of the cross with the paten and kisses it. During the last clause (Per eundem Dominvm nostrum . . .) ho puts the paten under the Host, he fat high Mass the deacon) uncovers the chal- ice, genuflects, breaks the Host over the chalice, puts a small fraction into the chalice and the rest on the paten. This rite is the Fraction common to all litur- gies. The last, words {Per omnia 8<FCtda scccularum) are sung (or said) aloud, forming the Ecphonesis be- fore the Pax). Only on Good Friday does he sing it aloud, to the tone of a ferial Collect, and the choir