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of both sexes approached daily to the Holy Sacrament of the Altar; this appears to be the meaning of St. Luke, when in the Acts of the Apostles he speaks of the breaking bread; and once he adds " cum exulta Hone,'" with gladness (Act. ii. 46) which can only be applied to the Eucharistic food. In the fourth petition of the Lord's Prayer, in which we solicit our daily bread, this is explained of the holy Communion, and such interpretation, far from being rejected, ought to be accepted with love, as a token of the daily Communion of the faithful. Our Holy Mother, the Church, has in the Canon of the Mass, a prayer for those who communicate with the priest, and it is not without reason that she says: Supplices te rogamtis, omnipotens Deus, jube hcec perferri per mamcs sancti angeli. " And we humbly implore thee, Almighty God, grant that this Host be borne by the hands of the holy angels." And she adds: Ut quot quot ex hac altaris participatione sacro sanctum Filii tin corpus et sanguinem stimpserimils, etc. " So that, by this participation in the altar, we may receive the body and blood of thy divine Son." Hence all the holy Fathers teach that the faithful who have not the conscience defiled with mortal sin, and who feel a devotion not only can, but also do right to approach this Sacrament, which is so profitable to their salvation. Who, therefore, would presume to interdict a person of holy and irreproachable life, the means of making rapid progress in perfection ? I have no hesitation in saying that a refusal to a person who humbly asks, the sacrament commemorative of the Passion of our Lord, would be doing her a considerable injury, for this is to the privileged the viaticum of her pilgrimage. After all that I have here advanced, there still exist