Letters From Rome on the Council Part 10

Since the appearance of Gratry's Letters, what is most especially dreaded is the mention and discussion of the forgeries and fictions that have been perpetrated for centuries past in the interest of the Papacy. Should they really come to be spoken of in the Council Hall, one may be quite prepared for Legate Capalti, even if he is not presiding, striking his bell till it bursts. The Italian and Spanish majority would sooner let a speaker teach Arianism and Pelagianism than touch on this sore. Cyprian, pseudo-Isidore, Anselm, Deusdedit, Gratian, Thomas Aquinas and Cyril-these are now terrible names, and hundreds here would fain stop their ears when they are uttered. "Is there then no balm in Gilead, no physician?" Just now a theologian or historian would be worth his weight in gold, who could produce evidence that all these forgeries and inventions are genuine monuments of Christian antiquity, and that the whole edifice of papal absolutism has been built up with the purest and most conscientious loyalty to truth. For this "horse" they would now, like Richard III. of England, offer a kingdom. For the first time the world, with a free press in full possession, is to accept a new dogma with all its extensive belongings-to accept it in faith, at a time when historical criticism has attained a power against which Rome is impotent, and when its conclusions pa.s.s into the literature and the common consciousness of all thinking men with a rapidity hitherto unprecedented. The works will soon be counted not by hundreds but by thousands, which relate and make capital out of the fact that from the year 500 to 1600 deliberate fraud was at work in Rome and elsewhere for disseminating, supporting, and finding a basis for, the notion of infallibility. If they imagine in Rome that they can escape this power by means of the Index and similar fulminations, such as some French Bishops have hurled at Father Gratry, that is like sending a couple of old women with syringes to put out a palace on fire.

The leader and oracle of the infallibilists, Archbishop Manning, knows something of the contradictions of history to his pet dogma. He has heard something of the long chain of forgeries, but he demonstrates to his a.s.sociates by a bold method of logic, that it is an article of faith that is at issue here, and that history and historical criticism can have nothing to say to it. "It is not, therefore, by criticism on past history, but by acts of faith in the living voice of the Church at this hour, that we can know the faith."(63) The faith which removes mountains will be equally ready-such is clearly his meaning-to make away with the facts of history. Whether any German Bishop will be found to offer his countrymen these stones to digest, time will show.

Of what French infallibilists are capable has been evidenced in the case of Bishop Pie of Poictiers, who is, next to Plantier of Nimes, the leader of this faction. He introduces into his Lenten Pastoral the history of Uzza, who wanted, with a good object, to support the tottering Ark, and was punished by being burned to death. The Ark, he says, is the Church and its doctrine, and whoever touches it with the best intentions, be he layman or priest, commits a grievous crime and audacious sacrilege, which must bring down on his head the most terrible wrath of G.o.d. The animals, which draw the waggon containing the Ark, are the Bishops. If then, proceeds Pie, any of these oxen swerve from the road and kick (_regimbent_), there are plenty more at hand to bring back the cart into the right track, for-and here the oxen suddenly become horses (_coursiers_)-all the steeds of the sacred cart do not stumble at the same time. Thus does this prelate expound to his flock the position of the majority and minority at the Council, and for their full consolation he adds: "Moreover there is one supreme and divinely enlightened driver of the cart, who is liable to no error, and he will know how to deal with the shying and stumbling of the horses." According to Bishop Pie therefore, the waggon of the Church is sometimes drawn by horses-the Opposition who make _sou-bresaut_ and _ecarts_; sometimes by steady-going oxen-the great majority,-and among these last the Bishop of Poictiers with amiable modesty reckons himself. If the readers of the _Allgemeine Zeitung_ doubt whether a highly respected leader of the majority and member of the Commission on Faith has really written such nonsense, I can only refer them to the doc.u.ment itself, which will no doubt be reprinted in the _Univers_ or _Monde_.(64)

There are many indications that the wishes of the clique of zealots, who wanted to get the infallible Pope made out of hand on St. Joseph's day, will not be realized, but that a longer interval will have to be allowed.

The _Schema_ "on Faith" prepared by the Commission, viz., by the above-named Bishop Pie, and containing the philosophical and theological matter for the Council, was to have been distributed last week, and even Bishops of the minority had received professedly confidential notice of it; but no such distribution took place. So the Session of this week too will fall through, and it is not easy to see how this first fruit of the Council can well be imparted to the expectant world before Easter. And here I constantly come across the view that the postponement of the discussion on the grand _Schema de Ecclesia_, with the article on infallibility, is done with a purpose. The Opposition is still too strong and compact; it is hoped that some members will be detached from it every week, and that several will leave Rome; some Austrians are gone already.

Everything depends on making the Opposition so small and weak, that they may be walked over, and may seem only to exist as a captive band of German Barbarians to grace the triumphal procession of the Latins, and then to be surrendered to those "executeurs des hautes uvres de la justice de Rome,"

MM. Veuillot and Maguelonne, the editors of the _Univers_ and the _Correspondance de Rome_.(65) This delay is of course a severe trial of patience for the majority who are hungering after the new bread of faith.

I will not conceal that even among the highest Roman dignitaries the infallibilist dogma provokes expressions of discontent. Are they honestly and sincerely meant? The voting will show. The _mot d'ordre_ has gone forth to correspondents of foreign journals, to say that the whole Opposition is thoroughly broken up, and that some are deserting and the rest running away. But as yet these are wishes rather than facts. As far as I can see, the French and German Bishops, who wish to maintain the ancient doctrine of the Church and reject the new dogma, hold firmly together. Some Bishops said, directly after the publication of the supplementary _Schema_ on infallibility, that their only choice lay between a schism or a false doctrine; nothing else was left them except to resign their Sees. And your readers would be astonished if I could venture to mention their names-names of the highest repute.

The war of extermination against the Theological Faculties of the German Universities is to be energetically carried on. The Bishop of Ratisbon's measure is only a premonitory feeler. Some particular exceptions however might be made, as long as the chairs were filled by pupils of the Jesuits.

The German College is now to be the nursery for professors of theology and philosophy at German Seminaries and High Schools. This reminds one of the Alexandrian Psaphon, who kept a whole aviary of parrots, and taught them to scream, "Great is the G.o.d, Psaphon," and then let them fly, so that they carried over land and sea the fame of his G.o.dhead. In Rome there is fortunately an abundance of such aviaries. There are colleges here for England, Scotland, Ireland, France, Germany and Hungary, Belgium, Poland, and North and South America, and thousands of their inmates have already been indoctrinated in Psaphon's fas.h.i.+on.

THIRTIETH LETTER.

_Rome, March 20, 1870._-At last the greatest theologian of Catholic England, in fact the only man of learning there who would be called in Germany a real theologian, has spoken out in the great controversy. Dr.

Newman is superior of the Birmingham Oratory. It has long been notorious that he deplored the condition of the English (Catholic) Church, which has for many years been brought under the convert yoke, and sympathized with the old Catholics, both clergy and laity, who are now crushed under it; so much so, that the convert party there tried to brand him with the reputation of heterodoxy, and strangers intending to visit the ill.u.s.trious Oratorian were warned not to incur suspicion by doing so. Newman had accordingly maintained a persistent silence in the controversies going on in England, desirous as everybody was and is to know his judgment upon the question which is now "gladius animam Ecclesiae pertransiens." But in the midst of this silence he had opened his heart, in a letter to a Bishop who is a friend of his own, on the uncomfortable and dangerous position into which an "aggressive and insolent faction" has brought the Church, and disturbed so many of the truest souls. He says:(66)

"... Such letters, if they could be circulated, would do much to rea.s.sure the many minds which are at present distressed when they look towards Rome.

"Rome ought to be a name to lighten the heart at all times, and a Council's proper office is, when some great heresy or other evil impends, to inspire hope and confidence in the faithful; but now we have the greatest meeting which ever has been, and that at Rome, infusing into us by the accredited organs of Rome and of its partisans (such as the _Civilta_ [the _Armonia_], the _Univers_, and the _Tablet_) little else than fear and dismay. When we are all at rest, and have no doubts, and-at least practically, not to say doctrinally-hold the Holy Father to be infallible, suddenly there is thunder in the clearest sky, and we are told to prepare for something, we know not what, to try our faith, we know not how. No impending danger is to be averted, but a great difficulty is to be created. Is this the proper work of an c.u.menical Council?

"As to myself personally, please G.o.d, I do not expect any trial at all; but I cannot help suffering with the many souls who are suffering, and I look with anxiety at the prospect of having to defend decisions which may not be difficult to my own private judgment, but may be most difficult to maintain logically in the face of historical facts.

"What have we done to be treated as the faithful never were treated before? When has a definition _de fide_ been a luxury of devotion and not a stern, painful necessity? Why should an aggressive, insolent faction be allowed to 'make the heart of the just sad, whom the Lord hath not made sorrowful'? Why cannot we be let alone when we have pursued peace and thought no evil?

"I a.s.sure you, my lord, some of the truest minds are driven one way and another, and do not know where to rest their feet-one day determining 'to give up all theology as a bad job,' and recklessly to believe henceforth almost that the Pope is impeccable, at another tempted to 'believe all the worst which a book like Ja.n.u.s says,'-others doubting about 'the capacity possessed by bishops drawn from all corners of the earth to judge what is fitting for European society,' and then, again, angry with the Holy See for listening to 'the flattery of a clique of Jesuits, Redemptorists, and converts.'

"Then, again, think of the store of Pontifical scandals in the history of eighteen centuries, which have partly been poured forth and partly are still to come. What Murphy inflicted upon us in one way M. Veuillot is indirectly bringing on us in another. And then again the blight which is falling upon the mult.i.tude of Anglican ritualists, etc., who themselves, perhaps-at least their leaders-may never become Catholics, but who are leavening the various English denominations and parties (far beyond their own range) with principles and sentiments tending towards their ultimate absorption into the Catholic Church.

"With these thoughts ever before me, I am continually asking myself whether I ought not to make my feelings public; but all I do is to pray those early doctors of the Church, whose intercession would decide the matter (Augustine, Ambrose, and Jerome, Athanasius, Chrysostom, and Basil) to avert this great calamity.

"If it is G.o.d's will that the Pope's infallibility be defined, then is it G.o.d's will to throw back 'the times and moments' of that triumph which He has destined for His kingdom, and I shall feel I have but to bow my head to His adorable, inscrutable Providence.

"You have not touched upon the subject yourself, but I think you will allow me to express to you feelings which, for the most part, I keep to myself...."

Thus writes Newman in most glaring contrast to Manning. The latter was long nothing but his admiring disciple, and does not possess a tenth part of the learning of his master. He owes simply to his infallibilist zeal acquired in Rome his elevation to the Archbishopric of Westminster, to which the Pope appointed him, in antic.i.p.ation of his present services, against the will of the English Catholics and the election of the Bishops.

The Roman correspondent of the _Standard_ having published extracts from Newman's letter, he took occasion to come forward and say that he had no wish to conceal that he "deeply deplored the policy, the spirit, the measures of various persons lay and ecclesiastical, who are urging the definition of that theological opinion" (of papal infallibility), while on the other hand he has "a firm belief that a greater power than that of any man or set of men will overrule the deliberations of the Council to the determination of Catholic and Apostolic truth, and what its Fathers eventually proclaim _with one voice_ will be the Word of G.o.d."

No one knows better than Newman that, next to the Jesuits, two of his old Oxford friends and disciples, Manning and Ward, are the chief authors of the whole infallibilist agitation. Well for him that he does not live in Manning's diocese! In the English clerical journals, _e.g._, the _Weekly Register_, the fact has lately several times come to light, that English priests who utter a word against infallibility are promptly reduced to silence by threats of suspension and deprivation. Every infallibilist, who has the power, is also a terrorist, for he feels instinctively that free and open discussion would be the death of his darling dogma. Under these circ.u.mstances it is very significant that some of the English Bishops are bold and honest enough to speak their minds plainly, to the effect that the English Catholics had gained all their political rights on the repeated a.s.surance, and with the express condition, that the doctrine of papal infallibility would not be taught and received in the English Church, and that on that ground they have felt bound to repudiate this opinion. The chief among these Bishops are Clifford, Bishop of Clifton, and Archbishop Errington.(67)

I can give you the precise facts of the affair about Montalembert's Requiem from the most authentic sources, and it is worth while to do so, for it speaks volumes on the present state of things. The news of his death had reached Rome some hours, when a considerable number of foreigners, chiefly French, were admitted to an audience with the Pope.

Immediately after the first words of blessing and encouragement, which they had come to request of him, Pius went on to speak of the man whose death had just been announced to him, saying that he had done great services to the Church, "mais il etait malheureus.e.m.e.nt de ces Catholiques liberaux qui ne sont que demi-catholiques. Il y a quelques jours il ecrivait des paroles"-here the Pope made a pause, and then proceeded-"Enfin, j'espere qu'il est bien mort"-or probably "qu'il a fait une bonne mort"-"L'orgueil etait son princ.i.p.al defaut, c'est lui qui l'a egare."

While this was going on in the Vatican, Bougaud, one of the Vicar-Generals of the Bishop of Orleans, was inviting his countrymen from the pulpit of the French church of St. Louis to a Requiem for the ill.u.s.trious dead, to be held next day in the church of Ara Celi. Archbishop Merode, Grand Almoner of the Pope and brother-in-law of Montalembert, had so arranged it, because it is an ancient privilege of the Roman patricians to have funeral services solemnized for them in this church, and Montalembert had been named a patrician by Pius IX. in recognition of his services in restoring the States of the Church and bringing back the Pope to Rome. He had contributed more than any of his contemporaries to that restoration, and it was he whose speech in the National a.s.sembly at Paris in 1848 had decided the question of the Roman expedition. Bougaud had also mentioned that. Many had heard on the day before the service that it had been suddenly forbidden; nevertheless at the appointed hour in the morning about twenty French Bishops appeared with many priests and a large a.s.semblage of laymen, the _elite_ of the French visitors now in Rome.

There before the entrance of the church they found M. Veuillot, the old and implacable opponent and accuser of Montalembert, standing among a group of sacristy officials, who announced to all comers that the Pope had forbidden any service being held or any prayers offered there for the departed Count. They thought this incredible and forced their way into the church, and here the sacristans informed them that, by special order of the Pope, not only was the intended Requiem stopped but the usual ma.s.ses must be suspended, as long as the French remained in the church. By degrees the congregation broke up, and about an hour afterwards, when the church was empty, a French priest contrived to say a low ma.s.s in a side chapel.

It was probably Banneville who intimated to the Pope, at his audience for taking leave on the 17th, what a feeling this had created in French circles in Rome, and what impression it must produce in France. So on the morning of Friday the 18th, to the amazement of the court officials, the Pope went to Sta. Maria Transpontana, an out-of-the-way church, without his usual cortege. Several Bishops pa.s.sed the church on their way to the Council, and were surprised to see the Pope's carriage waiting at the door, as they knew nothing of what had taken him there. In the church the Pope sent orders to a Bishop to say ma.s.s "for a certain Charles," at which he a.s.sisted, and the following notice then appeared in the _Giornale di Roma_: "His Holiness, in consideration of the former services of Count Montalembert, ordered a ma.s.s to be celebrated for him in Sta. Maria Transpontana, and himself a.s.sisted at it from the tribune." Meanwhile the journalists were instructed to say in their correspondence columns, that the prohibition had been issued, because the Requiem was meant to be made into a demonstration.(68) That insinuation implicates Archbishop Merode also, who resides in the Vatican, for he had given the order. The charge of pride, which the Pope brought against Montalembert, will excite astonishment and something more in France, where it was precisely his gentleness and modesty that had made him so universally beloved.

THIRTY-FIRST LETTER.

_Rome, March 21, 1870._-A feeling of weariness, lethargy and disgust has been forced on many Bishops by the treatment they have received and the whole course of affairs in the Council up to this time. The news of its dissolution would be welcome tidings to their ears. And not only strangers, but many residents here, would joyfully hail their deliverance from the existing situation; even one of the Legates said lately that, if the Council were to be suddenly dissolved by a death, the Church would be freed from a great distress. The a.s.sembly Hall alone would suffice to disgust a prelate with the idea of taking part in a Council for the rest of his life. Yet they are obliged to sit hours in this comfortless chamber, without understanding what is said. A sense of time unprofitably wasted is the only result of many a sitting for men, to whom at home every hour is precious for the care of a large diocese. They say that, for the first time since Councils came into being, the Bishops have been robbed of their essential and inalienable right of free speech on questions of faith; that they are compelled to vote, but not allowed to give reasons for their vote and bear witness to the doctrine of their Churches. They complain that, though they can hand in written observations, no one but the Commission of twenty-four knows anything about them, and that for the Council itself and their fellow Bishops they can do nothing. The Commission will perhaps present a summary report of a hundred of these memorials and counter representations, according to the new order of business. This means that the work carefully matured by a Bishop through weeks or months of severe study will be summed up in two or three words, and in the shape it is thrown into by a hostile Committee. If the Bishops regard it as an intolerable oppression at home to have to submit their Pastorals for previous inspection to their Governments, here they can have nothing printed, even after it has undergone the censors.h.i.+p.

It is no mere phrase, when the Bishops say in their Protest against the new order of business that their consciences are intolerably burdened, and that the c.u.menical character of the Council is likely to be a.s.sailed and its authority fundamentally shaken (_labefacteretur_). They consider the arrangement for deciding doctrines by simply counting heads intolerable, and they recognise as of immeasurable importance, and the very turning-point of the whole Council (_totius Concilii cardo vert.i.tur_), the question as to the necessary conditions of a definition of faith binding the consciences of all the faithful. The Pope wants to have a new article of faith made by the Council, on the acceptance or rejection of which every man's salvation or condemnation is henceforth to depend. And now this same Pope has overthrown the principle always. .h.i.therto acknowledged in the Church, that such decrees could only be pa.s.sed unanimously, and has made the opposite principle into a law.

The Opposition Bishops are well aware that any regular examination and discussion of the infallibility question is rendered impossible by the nature of the Council Hall and the plan of voting by majorities. They have therefore proposed to the Legates that a deputation of several Bishops chosen from among themselves should be a.s.sociated with the Commission on Faith, or with certain Bishops of the majority, to discuss the form of the decree, and that, when they have come to a common understanding, the formula as finally agreed upon should be submitted to the vote of the Council in full a.s.sembly. The authorities will not readily yield to this demand on many accounts, and chiefly because what Tacitus said of the Roman people 1800 years ago is well understood at Rome now, "Juvit credulitatem nox et promptior inter tenebras affirmatio."

It was a prudent foresight which led the Pope so strictly to prohibit the Bishops from printing anything here during the sitting of the Council; the Jesuits of the _Civilta_ must retain their exclusive monopoly of free speech. But such conferences as the minority wished for were no less dangerous than printing, and would naturally lead to the grounds of their decision being made public. They have been summoned to affirm, not to deny, and "promptior inter tenebras affirmatio." Meanwhile the Germans say that a thorough sifting of the question is the first thing necessary to be insisted upon, and that for two reasons: first to satisfy their own consciences, and secondly for the sake of their flocks. For they would not think it enough to enforce the new dogmas on the faithful of their dioceses by mere official acts and by referring them to the authority of the Council, which is ultimately reduced to the authority of the Pope, but would feel bound to give them sufficient reasons for its acceptance; and they have not been able to discover the cogency of these reasons themselves. Pius IX. considers this superfluous. He feels his infallibility, as he says, and therefore thinks it very scandalous that the Bishops do not choose to be content with this testimony of his feeling. However, the negotiations with the Legates about these conferences are still going on.

It must be allowed that there is not the slightest exaggeration in the words of the seventy-six protesting Bishops. It is strictly true that the new order of business, if it is carried out, must raise the greatest doubts as to the c.u.menical character of the Council among all thinking Catholics, especially such as are familiar with the history of Councils.

And it is undeniable that this would excite a terrible disturbance in the Church, a contest the end of which cannot be foreseen. The Jesuits are now stirring the fire with the same a.s.siduity and malicious pleasure as their predecessors in the Order of 1713 and the following years, when the whole of France and the Netherlands was plunged into a state of ecclesiastical strife and confusion by the Bull _Unigenitus_, which they procured. They enjoy such contests, and have always carried them through with the merciless harshness which is peculiar to them, relying on the strength of their organization. It may sound hard that the Order should so often be reproached with making its members at once accusers and bailiffs, but they would themselves consider this rather a note of praise than of blame.

The retribution for their conduct in 1713 and afterwards came in 1763 and 1773. But the Order, or at least its Roman members, who are all-powerful through the favour of the Pope, have no fear of such consequences now. A Jesuit can make a home for his theology, now here now there. If the Order is driven from one country, it is received into another; its property is moveable and can be transferred easily and without loss, and moreover it possesses, so to speak, an itinerant mint in its carefully elaborated skill in the direction of female souls, whether lodged in male or female bodies. They are thorough adepts too in the speculations of the money market, and manage their transactions in banknotes as successfully as the most practised merchant, so that they are quietly but surely recovering their prosperity in many cities of the Italian Kingdom, even in Florence, while all other Orders have been suppressed there. So they are well equipped and in excellent spirits for meeting the future. If their system of doctrine is now raised to full dominion by Pope and Council, and if they succeed in the next Conclave in procuring the election of a Pope thoroughly devoted to them and resolved to carry on the present system, the s.h.i.+p of the Order will ride majestically on the waves of future events, and fear no storms. A thoroughly well-informed man has a.s.sured us that the Pope said the other day to a Roman prelate, that "the Jesuits had involved him in this business of the Council and infallibility, and he was determined now to go through with it, cost what it might. They must take the responsibility of the results." A very similar statement was made by the Emperor Francis I. He said that "he could not tell how his finance minister would answer hereafter for having precipitated so many men into poverty and misery by establis.h.i.+ng a national bankruptcy."

For the fourth or fifth time since the opening of the Council, the ultramontane correspondents have been instructed to say, that the acoustic defects of the Hall have been remedied through new arrangements. This is not true; the speeches are never understood in many parts of the Chamber, not even where the secretaries sit. Meanwhile the Pope has conceived a desire to appear again in the midst of the Bishops and hold a Solemn Session. Hitherto he has been invisible and generally unapproachable to his "venerable brethren," as he officially styles them. The last time the a.s.sembly saw him was at the unsuccessful Solemn Session of January 6, when the Bishops had to go through the useless ceremony of swearing oaths, in order to fill up the vacant time. For Pius does not feel that there is the slightest need for ascertaining the views of the Bishops about the measures in hand, or their wishes and proposals, and hearing their report of the state of Church matters in their own countries. He stands too high for that. A French prelate remarked lately that the Council does not thrive, because the Pope stands at once too near it and too far from it-so near that he robs it of all freedom, so far that there is no community of feeling and views and understanding.

There has never indeed been a period in Church history where it has been made so palpably plain to the Episcopate how much the name of "brother,"

which the Pontifex gives to every Bishop, is worth, and how immeasurable is the gulf between the "brother" on the Roman throne, the Pope-King, and the brother in Paris or Vienna or Prague.

On the 16th a part of the first _Schema_ was distributed in a revised form, and a General Congregation was held upon it on the 18th, at the very time when the Pope was hearing a ma.s.s for Montalembert in reparation for his treatment of the ill.u.s.trious dead on the 15th and 16th. He wanted to hold a Solemn Session on the 25th, and thought there would be some decrees ready to be published. In defiance of the order of business the Bishops had only a day and a half, instead of ten days, allowed them to get acquainted with the revised text. However, so large a number of speakers sent in their names, and so many new difficulties came to light, that Pius had once more to abandon his design of proclaiming new articles of faith on that day to the expectant world. It looks as if the fourth month of the Council would pa.s.s by with as little result as the three first. Easter Monday is already named as the period fixed for publis.h.i.+ng the first doctrinal decree. Meanwhile a new power has been introduced in the person of the Jesuit, Kleutgen. He had been condemned some time ago by the Holy Office on account of a scandal in a convent. But he has now been rehabilitated, as the Jesuits have no superfluity of theologians, and is to take part in drawing up the _Schemata_. The time fixed for sending in representations on the infallibility decree has been extended for ten days more, to the 25th. There is no lack of criticisms and counter-statements; the Bishops, although foreseeing that their intellectual progeny will be strangled directly after birth, seem anxious to gain the satisfaction of saying, "dixi et salvavi animam meam." The German Bishops remember the a.s.surances they gave at Fulda. The Archbishop of Cologne reminded the faithful of his diocese, as late as Feb. 9, of this Pastoral, to set their minds at rest. To-day, March 21, in view of the infallibilist _Schema_ and the new order of business, he would no doubt hardly think it prudent to say any longer to the Germans, "Be confident that the Council will establish no new dogma, and proclaim nothing which is not written by faith and conscience on your hearts." The Germans will now be curious to see the circ.u.mlocutions and explanations appended, in the fresh Pastorals compiled after the fabrication of the new dogma, to the Pastoral issued from the tomb of St. Boniface.

The Bishops should take care that they are not, like the eagle in the Libyan fable, struck with arrows feathered from their own wings.

Banneville, who succeeded two men very unacceptable in Rome, Lavalette and Sartiges, was amicably received, and found it agreeable to keep on the best footing with Antonelli, and to treat the whole affair of the Council easily and superficially. Whatever he said was always very mildly expressed. It was so convenient to enjoy the favour both of the Pope and the Secretary of State, and to be commended by the majority of the Council as a pious and enlightened statesman. The differences between him and Count Daru were accordingly inevitable. For Daru appreciates the extent of the danger, not only as a statesman but as a zealous Catholic, while Banneville's one thought has ever been to please the Roman authorities, so that a French prelate said to him shortly before his departure, "Pensiez-vous que vous etiez amba.s.sadeur aupres de Jesuites?" And thus at last the necessity of instructing him has been recognised at Paris. But at the same time Bishop Forcade of Nevers has been sent there, intrusted with the mission of representing Banneville's conduct to the Government as exactly right, and advocating the views and desires of Antonelli and the majority of the Council. He has told them at Paris that the majority do not want to hear anything of the admission of a French amba.s.sador to the Council-which is credible enough-but that the Government has nothing to fear from the decrees, for the Court of Rome would in any case respect the Concordat. Antonelli, as may be seen, abides by his panacea. The only question is whether they are disposed at Paris to be paid with such diplomatic counters. Meanwhile it has been rumoured that Count Daru would send a memorial to the Council. To the Council? Say rather to the Pope and his Secretary of State. This putting forward of the Council, whose freedom and self-determination the Roman Court is neither able nor willing to antic.i.p.ate, is a device which no one can take seriously. The Bishop of Orleans in his last publication has pierced a hole in the mask, which renders it nearly useless. He remarks (p. 54), "Whatever is to come before the Council can only come through the Commission appointed by the Pope, that is ultimately through himself. He is the master, the sole and absolute master, with whom it rests to admit a proposal or set it aside."

Antonelli says that no amba.s.sadors can be admitted, for if it were conceded to the French, it could not be refused to other powers, Austria, Bavaria, or even Prussia. He is quite right there. It has been a main object from the first with this Council to give a striking example of the entire exclusion of the lay element in ecclesiastical deliberations. It is just because the Governments and States are so deeply concerned in the projected decrees, because their rights and laws and their whole future are affected, that they are not to be heard or admitted. In presence of the representative of his Government, many a Bishop would think twice before a.s.senting to a decree flatly contradicting the laws and political principles of his country. And then the admission of amba.s.sadors would break through the mystery, and make the strict silence imposed on the Bishops almost useless. A large number of them, and above all the entire Opposition, would be very glad of this, but for that very reason the ruling powers detest it the more. As a foretaste and practical ill.u.s.tration of what the maxims of the _Schema de Ecclesia_ will lead to, when made into dogmas, it is worth while to notice the decision issued by the Pope and his Penitentiary in September 1869, when this Schema had just been drawn up, on the question whether a priest could swear to observe the Austrian Const.i.tution. To take the oath absolutely was forbidden; he can only take it with an express reservation of the laws of the Church, and-which is very significant-he must state publicly that he only takes the oath, even with this reservation, by virtue of papal permission. That is a new and very important step on the road to be trodden with the aid of the Council. Every clergyman is to be reminded, and to remind others, in merely discharging a simple civil obligation, that he is dependent on the Pope in the matter, and may not properly speaking swear civil fealty and obedience to the laws without papal permission, not even in the conditional form which makes the oath itself illusory. This is quite after the mind of the Jesuits, who have always shown a special predilection for the doctrine that every cleric is not a subject and citizen with corresponding rights, but simply a subaltern and servant of the Pope. This is a prologue to the twenty-one Canons of the _Schema de Ecclesia_.

I have just learnt from the _Kolner Volkszeitung_ that the chaplain of a prelate here charges me with a gross falsehood in reference to the words of the Pope. He appeals to the Paris _Union_, which has the words used by the Pope, "Je suis la voie, la verite, et la vie," with the pa.s.sage inserted by the editor. I had cited the words from the _Observateur Catholique_ of 1866 (p. 357), where they are authenticated by the signature of an ear-witness, MacSheeby, and correspond entirely with the statement of the _Union_. But in the _Monde_, which was not in my reach, a totally different version is given, which has no similarity to that authenticated by Roman correspondents in the _Union_ and _Observateur_, and does not connect the words, "I am the way," etc., with the Pope at all. It must remain uncertain after this whether the version of the _Monde_ or of the two other journals is the genuine one.

THIRTY-SECOND LETTER.

_Rome, March 28, 1870._-The Bishops who have attacked the new order of business, because it brought into view the possibility of a dogmatic definition being carried without the _consensus moraliter unanimis_, received the desired answer in no doubtful form at the sitting of Tuesday, the 22d. The measures of the _Curia_ for a month past have been unmistakably contributing more and more to produce a worthy and loyal-hearted att.i.tude among the minority. After long dallying, Rome has brought the secrets of her policy a little too boldly and conspicuously into view. Hardly was the domination of the majority in matters of faith fixed by the stricter _regolamento_, when the Pope had the proclamation of his own infallibility proposed in the most arrogant form. On this followed the attempt to press it to an immediate decision, and then the determination to admit no amba.s.sadors of the Governments. If these proceedings were not enough to lay bare the perilous nature of the whole situation, the Pope and the zealots of his party supplied the remaining proof,-the former, by his conduct about Falloux, about Montalembert on the day the news of his death arrived, about the Munich theologians in secret consistory, and about the so-called Liberal or "half-Catholics" on every occasion; the latter by their growing impatience about the infallibility definition, and their a.s.surances that there is no real opposition to this dogma, and that, if there was, it could not hold its ground after the promulgation had taken place. And so the opponents of the decree must know at last that they have to deal with a blind and unscrupulous zeal, not with a theological system carefully thought out and placed on an intellectual basis; that the contest has to be carried on against the whole power and influence of the Pope, and not, as had been maintained with transparent hypocrisy, only against the wishes of the noisy and independent party of the _Civilta_ and its allied journalists. They begin to use more earnest and manlier language, the language of clear apprehension and conscientious conviction. If the comments handed in last week on the _Schema de Ecclesia_, and the protests against any hurrying of the discussion on it, were known to the world, the Catholic Episcopate and the strong reflux current here would appear in a very different light from what might be gathered from the previous course of things. Not a few of these opinions drawn up by the Bishops breathe a truly apostolic spirit, and deal with the Roman proposals in the tone of genuine theology. An influential theologian of a Religious Order has p.r.o.nounced of one of them, that it exceeds in force and weight the treatise which appeared in Germany last year, _Reform of the Church in Her Head and Her Members_.(69) It has been urged by English prelates that it concerns their honour to resist the promulgation of a dogma, the explicit repudiation of which by the Irish Bishops was an efficacious condition of Catholic Emanc.i.p.ation. The American Protest contains a more threatening warning than the German, and the German is stronger than the French.