X^OVE
397
LOVE
pexMive meanB of oommunication, many students are
enabled to return home every day. They are called
navetUa in the college slang. The others live at Lou-
vain, some (about 200) in the university colleges (am*
vietus), supervised by one of the professors as presi-
dent, where for a moderate sum (about 700 francs)
they are given full board. Others live with citizens of
the town, usually occup3ring two rooms.^ A very large
number go away and spend Sunday with their fami-
lies, and this is encouraged. The academic year al-
lows for quite a number of vacations. It begins about
the third week in October with the Mass of the Holy
Ghost. There is a fortnight's vacation at Christmas,
three weeks at Easter: the lectures cease on 25 June.
The month of July ancl the first part of October are de-
voted to examinations. During their soioum at Lou-
vain the students lead a life which thougn serious may
be varied and agreeable. There are the numerous
dubs previously mentioned; also, friendly societies
grouped by cities and provinces, and it is easy for the
students to have daily reunions. Notwithstanding
all the sources of distraction it seems that the work ol
the average student is improving. It is quite evident
also that the better class of students is becoming more
and more select, while social gradations are more clearly
and more securely defined.
This sketch of the university life of Louvain would be incomplete if we did not add a few statistical ele- ments. L'Aimuaire ", a valuable volume published regularly by the university authorities, records the events and achievements of each year and is indis- pensable as a means of studying the activity and growth of Louvain. Number of students in 18^, 86; 1854, 600^ 1874, 1160; 1894, 1636; 1904, 2148: Dis- tiibution m 19(^: theology, 125; law, 491; medicine, 475; philosophy, 313; sciences, 286; special schools, 570: total. 2260. In this total were 'Zo2 foreigners: 29 from the United States. 5 from Canada, 13 from South America, 7 from England, 6 from Ireland. The corps of instructors numbered 120 in active service holding various positions: full professors, associates, lecturers, substitutes. Among the eminent profes- sors of the university since the restoration in IHM we select for mention the following deceased: In theology: Beelen (Oriental languages, Scripture), Jungmann (ecclesiastical history), Malou (Bishop of Bruges), Lamy (Oriental languages, Syriac, etc.. Scripture), Reussens (archaeology-, histor>'). In law: de Coux and P^rin (political economy), Thonisscn (criminal law), Nyssens (conunercial l:iw). In phi- losophy and letters: Arendt^ David, Mo(»llcr, PouHet (history), N^ve, de Harlez (Oriental literature), Wil- lems (philology and history) . In physical sciences and mathematics: (jilbert (mathematics), de la Valine Poussin (geology). Van Beneden (zoologj), Camoy (bicdogy). In medicine: Schwann, Cranincx, Mi- chanx, van Kempen, Hubert, Lefcbvre. Charles Cartuyvels, vice-rector for over twenty-five years, was far-famed for his pulpit elociuence. The rectors during the modern period were seven in nunilx^r: P. J. de Ram, a very prolific historian; N. J. Laforet; A. J. Nam^he, Belgium's historian; C. Pienierts; J. B. Abbeloos, orientalist; Ad. nebl)el>'nk, another orientalist who has recently l)ecn succeeded in the rectorate by a colleague of the same department, P. Ladeuse. appointed in July, 1909.
The bibliography of the university in very extensive and it is impoasible to quote it in full. There arc both uncient sources and recent writings with regard to the old university, among the former being the works of Molanuh; Valekius-An ureas; VsRNULiKUs; Van Lanoendonck; Van de Veldk, and nu- merous M8S. documents, notably a portion of the "Acta" of the faculties. These sources are tndirat c<l in the modern works
mentioiied bdow, although unfortunately ageneral history of
the univenity has not yet been written. Tiie chief source of
the history of the restored university is its own A nnwiire; since
%e
1000 there has also been published ref^ulnrly the BibJiographv
d* rUni9traUit in which there is a section indicating the contri
butiom to the history of the institution, rnivrrsil^ Catholique
iMLmnavHf Annyaire (73 vols., I^ouvain, 1837-1909); Uniwr-
mi C€0kahq¥€ <U Louvain, Biblioffraphie de CUnivernti (Lou-
vain, 1000-^), WniveniU de Louvain, Coup d^ail tur ton
hivloire H vev invtihUions (Brussels, 1900); Vbrrabobn, Lm
cinquanU demiirev aniUea de Vaneienne univeraili de Louvakt
(Ghent, 1884); Bbants. La factUU de droit h Ijouvain h trawn
einq eiMee (Louvain, 1906); NkvE, Reussens, and de Ram
numerous works mentioned in the BibHographif of the univenity
under their names; Liber memorialie, or report of the jubilee
celebrations of the restoration of the university in 1884 and
1909 (Loavain, 1884, 1909). V. BraNTS.
Loye, Theologicaii Virtue of, the third and greatest of the Divine virtues enumerated by St. Paul (I Cot., xiii, 13), usually called charity , and defined: a Divinely infused habit, inclining the human will to cherish (jrod for His own sake above all things, and man for the sake of God. This definition sets ofiF the main characteristics of charity: — (1) Its origin, by Divine infusion. "The charity of God is poured forth in our hearts, by the Holy Ghost" (Rom., v, 6). It is, therefore, distinct from, and superior to, the in- born inclination or the acauired habit of loving God in the natural order. Theologians agree in saymg that it is infused together ^ith sanctifying grace, to which it is closely related either by way of real identity, as some few hold, or, according to the more conmion view, by way of connatural emanation. (2) Its seat, in the human will. Although charity is at times in- tensely emotional, and frequently reacts on our sen- sorv faculties, still it properly resides in the rational will, a fact not to be forgotten by those who would make it an impossible virtue. (3) Its specific act, i. e., the love of benevolence and friendship. To love (lod is to wish Him all honour and glory ana every good, and to endeavour, as far as we can, to obtain it for Him. St. John (xiv, 23; xv, 14) emphasizes the feature of reciprocity which makes charity a veritable friend^p of man with God. (4) Its motive, i. e., the Divine good- ness or amiability taken absolutely and as made known to us by faith. It matters not whether that goodness be viewed in one, or several, or all of the Divine attributes, but, in all cases, it must be adhered to, not as a source of help, or reward, or happiness for ourselves, but as a good in itself infinitely worthy of our love; in this sense alone is God loved for His own sake. However, the distinction of the two loves: con- cupiscence, which prompts hope; and benevolence, which animates charity, should not be forced into a sort of mutual exclasion, as the Church has repeatedly condemned any attempts at discrediting the workings of Christian hope (q. v.). (5) Its range, i. e., bothG^ and man. While (jrO<l alone is all loval^lc, yet, inas- much as all men, by grace and glory, cither actuidly share or at least are capable of sharing in the Divine goodness, it follows that supematurallove rather in- cludes than excludes them, according to Matt., xxii, 39, and Luke, x, 27. Hence one and the same virtue of charity terminates in both Go<l and man, (jrod pri- marily and man secondarily.
I. Love of God. — Man's paramount duty of loving God is tersely expressed in Deut., vi, 5; Matt., xxii, 37; and Luke, x, 27. Quite obvious is the imperative character of the words 'Hhou shalt". Innocent XI (Denziger, noa. 1155-57) declares that the precept is not fulTilled by an act of charity performed once in a lifetime, or cver>^ five years, or on the rather indefinite occasions when justification cannot be otherwise pro- cured. MonUists urge the obligation (1) at the be- girming of the moral life when reason has attained its full development; (2) at the point of death; and (3) from time to time during life, an exact count beinjg neither possible nor necessary since the Christian habit of daily prayer surely covers the obligation. The vio- lation ot the precept is generally negative, i. e., by omission, or indirect, i. e., implied in every grievous fault; there are, however, sins directly opposed to the love of God: spiritual sloth, at least when it entails a voluntary loathing of spiritual goods, and the hatred of God, whether it l>e an al)omination of God's restric- tive and punitive laws or an averavoYv ^^'^ ^S!»5^^«br»^ Person (sea SuyiB.\^MYiax.\i^,
